mound.
When Heaton made his own trip he resolved to get to the bottom of the mystery, and watchers from the village saw him hacking diligently at the shrubbery atop the mound. Then they saw his figure melt slowly into invisibility; not to reappear for long hours, till after the dusk drew on, and the torch of the headless squaw glimmered ghoulishly on the distant elevation. About two hours after nightfall he staggered into the village minus his spade and other belongings, and burst into a shrieking monologue of disconnected ravings. He howled of shocking abysses and monsters, of terrible carvings and statues, of inhuman captors and grotesque tortures, and of other fantastic abnormalities too complex and chimerical even to remember. “Old! Old! Old!” he would moan over and over again, “great God, they are older than the earth, and came here from somewhere else—they know what you think, and make you know what they think—they’re half-man, half-ghost—crossed the line—melt and take shape again—getting more and more so, yet we’re all descended from them in the beginning—children of Tulu—everything made of gold—monstrous animals, half-human—dead slaves—madness—Iä! Shub-Niggurath!—that white man—oh, my God, What they did to him!...”
Heaton was the village idiot for about eight years, after which he died in an epileptic fit. Since his ordeal there had been two more cases of mound-madness, and eight of total disappearance. Immediately after Heaton’s mad return, three desperate and determined men had gone out to the lone hill together; heavily armed, and with spades and pickaxes. Watching villagers saw the Indian ghost melt away as the explorers drew near, and afterward saw the men climb the mound and begin scouting around through the underbrush. All at once they faded into nothingness, and were never seen again. One watcher, with an especially powerful telescope, thought he saw other forms dimly materialise beside the hapless men and drag them down into the mound; but this account remained uncorroborated. It is needless to say that no searching-party went out after the lost ones, and that for many years the mound was wholly unvisited. Only when the incidents of 1891 were largely forgotten did anybody dare to think of further explorations. Then, about 1910, a fellow too young to recall the old horrors made a trip to the shunned spot and found nothing at all.
By 1915 the acute dread and wild legendry of ’91 had largely faded into the commonplace and unimaginative ghost-tales at present surviving—that is, had so faded among the white people. On the nearby reservation were old Indians who thought much and kept their own counsel. About this time a second wave of active curiosity and adventuring developed, and several bold searchers made the trip to the mound and returned. Then came a trip of two Eastern visitors with spades and other apparatus—a pair of amateur archaeologists connected with a small college, who had been making studies among the Indians. No one watched this trip from the village, but they never came back. The searching-party that went out after them—among whom was my host Clyde Compton—found nothing whatsoever amiss at the mound.
The next trip was the solitary venture of old Capt. Lawton, a grizzled pioneer who had helped to open up the region in 1889, but who had never been there since. He had recalled the mound and its fascination all through the years; and being now in comfortable retirement, resolved to have a try at solving the ancient riddle. Long familiarity with Indian myth had given him ideas rather stranger than those of the simple villagers, and he had made preparations for some extensive delving. He ascended the mound on the morning of Thursday, May 11, 1916, watched through spy glasses by more than twenty people in the village and on the adjacent plain. His disappearance was very sudden, and occurred as he was hacking at the shrubbery with a brush-cutter. No one could say more than that he was there one moment and absent the next. For over a week no tidings of him reached Binger, and then—in the middle of the night—there dragged itself into the village the object about which dispute still rages.
It said it was—or had been—Capt. Lawton, but it was definitely younger by as much as forty years than the old man who had climbed the mound. Its hair was jet black, and its face—now distorted with nameless fright—free from wrinkles. But it did remind Grandma Compton most uncannily of the captain as he had looked back in ’89. Its feet were cut off neatly at the ankles, and the stumps were smoothly healed to an extent almost incredible if the being really were the man who had walked upright a week before. It babbled of incomprehensible things, and kept repeating the name “George Lawton, George E. Lawton” as if trying to reassure itself of its own identity. The things it babbled of, Grandma Compton thought, were curiously like the hallucinations of poor young Heaton in ’91; though there were minor differences. “The blue light!—the blue light!...” muttered the object, “always down there, before there were any living things—older than the dinosaurs—always the same, only weaker—never death—brooding and brooding and brooding—the same people, half-man and half-gas—the dead that walk and work—oh, those beasts, those half-human unicorns—houses and cities of gold—old, old, old, older than time—came down from the stars—Great Tulu—Azathoth—Nyarlathotep—waiting, waiting...” The object died before dawn.
Of course there was an investigation, and the Indians at the reservation were grilled unmercifully. But they knew nothing, and had nothing to say. At least, none of them had anything to say except old Grey Eagle, a Wichita chieftain whose more than a century of age put him above common fears. He alone deigned to grunt some advice.
“You let um ’lone, white man. No good—those people. All under here, all under there, them old ones. Yig, big father of snakes, he there. Yig is Yig. Tiráwa, big father of men, he there. Tiráwa is Tiráwa. No die. No get old. Just same like air. Just live and wait. One time they come out here, live and fight. Build um dirt tepee. Bring up gold—they got plenty. Go off and make new lodges. Me them. You them. Then big waters come. All change. Nobody come out, let nobody in. Get in, no get out. You let um ’lone, you have no bad medicine. Red man know, he no get catch. White man meddle, he no come back. Keep ’way little hills. No good. Grey Eagle say this.”
If Joe Norton and Rance Wheelock had taken the old chief’s advice, they would probably be here today; but they didn’t. They were great readers and materialists, and feared nothing in heaven or earth; and they thought that some Indian fiends had a secret headquarters inside the mound. They had been to the mound before, and now they went again to avenge old Capt. Lawton—boasting that they’d do it if they had to tear the mound down altogether. Clyde Compton watched them with a pair of prism binoculars and saw them round the base of the sinister hill. Evidently they meant to survey their territory very gradually and minutely. Minutes passed, and they did not reappear. Nor were they ever seen again.
Once more the mound was a thing of panic fright, and only the excitement of the Great War served to restore it to the farther background of Binger folklore. It was unvisited from 1916 to 1919, and would have remained so but for the daredeviltry of some of the youths back from service in France. From 1919 to 1920, however, there was a veritable epidemic of mound-visiting among the prematurely hardened young veterans—an epidemic that waxed as one youth after another returned unhurt and contemptuous. By 1920—so short is human memory—the mound was almost a joke; and the tame story of the murdered squaw began to displace darker whispers on everybody’s tongues. Then two reckless young brothers—the especially unimaginative and hard-boiled Clay boys—decided to go and dig up the buried squaw and the gold for which the old Indian had murdered her.
They went out on a September afternoon—about the time the Indian tom-toms begin their incessant annual beating over the flat, red-dusty plains. Nobody watched them, and their parents did not become worried at their non-return for several hours. Then came an alarm and a searching-party, and another resignation to the mystery of silence and doubt.
But one of them came back after all. It was Ed, the elder, and his straw-coloured hair and beard had turned an albino white for two inches from the roots. On his forehead was a queer scar like a branded hieroglyph. Three months after he and his brother Walker had vanished he skulked into his house at night, wearing nothing but a queerly patterned blanket which he thrust into the fire as soon as he had got into a suit of his own clothes. He told his parents that he and Walker had been captured by some strange
