There’s just something attractive to the idea of infinite cosmic horror and the wild, wild west: Part 6 of H.P. Lovecraft and Zelia Bishop’s “The Mound,” which we’re presenting here in 7-part serial form. — ed, N.E. Lilly


Thus was Pánfilo de Zamacona y Nuñez absorbed for four years into the life of the sinister city of Tsath in the blue-litten nether world of K’n-yan. All that he learned and saw and did is clearly not told in his manuscript; for a pious reticence overcame him when he began to write in his native Spanish tongue, and he dared not set down everything. Much he consistently viewed with repulsion, and many things he steadfastly refrained from seeing or doing or eating. For other things he atoned by frequent countings of the beads of his rosary. He explored the entire world of K’n-yan, including the deserted machine-cities of the middle period on the gorse-grown plain of Nith, and made one descent into the red-litten world of Yoth to see the Cyclopean ruins. He witnessed prodigies of craft and machinery which left him breathless, and beheld human metamorphoses, dematerialisations, rematerialisations, and reanimations which made him cross himself again and again. His very capacity for astonishment was blunted by the plethora of new marvels which every day brought him.

But the longer he stayed, the more he wished to leave, for the inner life of K’n-yan was based on impulses very plainly outside his radius. As he progressed in historical knowledge, he understood more; but understanding only heightened his distaste. He felt that the people of Tsath were a lost and dangerous race—more dangerous to themselves than they knew—and that their growing frenzy of monotony-warfare and novelty-quest was leading them rapidly toward a precipice of disintegration and utter horror. His own visit, he could see, had accelerated their unrest; not only by introducing fears of outside invasion, but by exciting in many a wish to sally forth and taste the diverse external world he described. As time progressed, he noticed an increasing tendency of the people to resort to dematerialisation as an amusement; so that the apartments and amphitheatres of Tsath became a veritable Witches’ Sabbath of transmutations, age-adjustments, death-experiments, and projections. With the growth of boredom and restlessness, he saw, cruelty and subtlety and revolt were growing apace. There was more and more cosmic abnormality, more and more curious sadism, more and more ignorance and superstition, and more and more desire to escape out of physical life into a half-spectral state of electronic dispersal.

All his efforts to leave, however, came to nothing. Persuasion was useless, as repeated trials proved; though the mature disillusion of the upper classes at first prevented them from resenting their guest’s open wish for departure. In a year which he reckoned as 1543 Zamacona made an actual attempt to escape through the tunnel by which he had entered K’n-yan, but after a weary journey across the deserted plain he encountered forces in the dark passage which discouraged him from future attempts in that direction. As a means of sustaining hope and keeping the image of home in mind, he began about this time to make rough draughts of the manuscript relating his adventures; delighting in the loved, old Spanish words and the familiar letters of the Roman alphabet. Somehow he fancied he might get the manuscript to the outer world; and to make it convincing to his fellows he resolved to enclose it in one of the Tulu-metal cylinders used for sacred archives. That alien, magnetic substance could not but support the incredible story he had to tell.

But even as he planned, he had little real hope of ever establishing contact with the earth’s surface. Every known gate, he knew, was guarded by persons or forces that it were better not to oppose. His attempt at escape had not helped matters, for he could now see a growing hostility to the outer world he represented. He hoped that no other European would find his way in; for it was possible that later comers might not fare as well as he. He himself had been a cherished fountain of data, and as such had enjoyed a privileged status. Others, deemed less necessary, might receive rather different treatment. He even wondered what would happen to him when the sages of Tsath considered him drained dry of fresh facts; and in self-defence began to be more gradual in his talks on earth-lore, conveying whenever he could the impression of vast knowledge held in reserve.

One other thing which endangered Zamacona’s status in Tsath was his persistent curiosity regarding the ultimate abyss of N’kai, beneath red-litten Yoth, whose existence the dominant religious cults of K’n-yan were more and more inclined to deny. When exploring Yoth he had vainly tried to find the blocked-up entrance; and later on he experimented in the arts of dematerialisation and projection, hoping that he might thereby be able to throw his consciousness downward into the gulfs which his physical eyes could not discover. Though never becoming truly proficient in these processes, he did manage to achieve a series of monstrous and portentous dreams which he believed included some elements of actual projection into N’kai; dreams which greatly shocked and perturbed the leaders of Yig and Tulu-worship when he related them, and which he was advised by friends to conceal rather than exploit. In time those dreams became very frequent and maddening; containing things which he dared not record in his main manuscript, but of which he prepared a special record for the benefit of certain learned men in Tsath.

It may have been unfortunate—or it may have been mercifully fortunate—that Zamacona practiced so many reticences and reserved so many themes and descriptions for subsidiary manuscripts. The main document leaves one to guess much about the detailed manners, customs, thoughts, language, and history of K’n-yan, as well as to form any adequate picture of the visual aspect and daily life of Tsath. One is left puzzled, too, about the real motivations of the people; their strange passivity and craven unwarlikeness, and their almost cringing fear of the outer world despite their possession of atomic and dematerialising powers which would have made them unconquerable had they taken the trouble to organise armies as in the old days. It is evident that K’n-yan was far along in its decadence—reacting with mixed apathy and hysteria against the standardised and time-tabled life of stultifying regularity which machinery had brought it during its middle period. Even the grotesque and repulsive customs and modes of thought and feeling can be traced to this source; for in his historical research Zamacona found evidence of bygone eras in which K’n-yan had held ideas much like those of the classic and renaissance outer world, and had possessed a national character and art full of what Europeans regard as dignity, kindness, and nobility.

The more Zamacona studied these things, the more apprehensive about the future he became; because he saw that the omnipresent moral and intellectual disintegration was a tremendously deep-seated and ominously accelerating movement. Even during his stay the signs of decay multiplied. Rationalism degenerated more and more into fanatical and orgiastic superstition, centring in a lavish adoration of the magnetic Tulu-metal, and tolerance steadily dissolved into a series of frenzied hatreds, especially toward the outer world of which the scholars were learning so much from him. At times he almost feared that the people might some day lose their age-long apathy and brokenness and turn like desperate rats against the unknown lands above them, sweeping all before them by virtue of their singular and still-remembered scientific powers. But for the present they fought their boredom and sense of emptiness in other ways; multiplying their hideous emotional outlets and increasing the mad grotesqueness and abnormality of their diversions. The arenas of Tsath must have been accursed and unthinkable places—Zamacona never went near them. And what they would be in another century, or even in another decade, he did not dare to think. The pious Spaniard crossed himself and counted his beads more often than usual in those days.

In the year 1545, as he reckoned it, Zamacona began what may well be accepted as his final series of attempts to leave K’n-yan. His fresh opportunity came from an unexpected source—a female of his affection-group who conceived for him a curious individual infatuation based on some hereditary memory of the days of monogamous wedlock in Tsath. Over this female—a noblewoman of moderate beauty and of at least average intelligence named T’la-yub—Zamacona acquired the most extraordinary influence; finally inducing her to help him in an escape, under the promise that he would let her accompany him. Chance proved a great factor in the course of events, for T’la-yub came of a primordial family of gatelords who had retained oral traditions of at least one passage to the outer world which the mass of people had forgotten even at the time of the great closing; a passage to a mound on the level plains of earth which had, in consequence, never been sealed up or guarded. She explained that the primordial gate-lords were not guards or sentries, but merely ceremonial and economic proprietors, half-feudal and baronial in status, of an era preceding the severance of surface-relations. Her own family had been so reduced at the time of the closing that their gate had been wholly overlooked; and they had ever afterward preserved the secret of its existence as a sort of hereditary secret—a source of pride, and of a sense of reserve power, to offset the feeling of vanished wealth and influence which so constantly irritated them.

Zamacona, now working feverishly to get his manuscript into final form in case anything should happen to him, decided to take with him on his outward journey only five beast-loads of unalloyed gold in the form of the small ingots used for minor decorations—enough, he calculated, to make him a personage of unlimited power in his own world. He had become somewhat hardened to the sight of the monstrous gyaa-yothn during his four years of residence in Tsath, hence did not shrink from using the creatures; yet he resolved to kill and bury them, and cache the gold, as soon as he reached the outer world, since he knew that even a glimpse of one of the things would drive any ordinary Indian mad. Later he could arrange for a suitable expedition to transport the treasure to Mexico. T’la-yub he would perhaps allow to share his fortunes, for she was by no means unattractive; though possibly he would arrange for her sojourn amongst the plains Indians, since he was not overanxious to preserve links with the manner of life in Tsath. For a wife, of course, he would choose a lady of Spain—or at worst, an Indian princess of normal outer-world descent and a regular and approved past. But for the present T’la-yub must be used as a guide. The manuscript he would carry on his own person, encased in a book-cylinder of the sacred and magnetic Tulu-metal.

The expedition itself is described in the addendum to Zamacona’s manuscript, written later, and in a hand shewing signs of nervous strain. It set out amidst the most careful precautions, choosing a rest-period and proceeding as far as possible along the faintly lighted passages beneath the city. Zamacona and T’la-yub, disguised in slaves’ garments, bearing provision-knapsacks, and leading the five laden beasts on foot, were readily taken for commonplace workers; and they clung as long as possible to the subterranean way—using a long and little-frequented branch which had formerly conducted the mechanical transports to the now ruined suburb of L’thaa. Amidst the ruins of L’thaa they came to the surface, thereafter passing as rapidly as possible over the deserted, blue-litten plain of Nith toward the Grh-yan range of low hills. There, amidst the tangled underbrush, T’la-yub found the long disused and half-fabulous entrance to the forgotten tunnel; a thing she had seen but once before—aeons in the past, when her father had taken her thither to shew her this monument to their family pride. It was hard work getting the laden gyaa-yothn to scrape through the obstructing vines and briers, and one of them displayed a rebelliousness destined to bear dire consequences—bolting away from the party and loping back toward Tsath on its detestable pads, golden burden and all.

It was nightmare work burrowing by the light of blue-ray torches upward, downward, forward, and upward again through a dank, choked tunnel that no foot had trodden since ages before the sinking of Atlantis; and at one point T’la-yub had to practice the fearsome art of dematerialisation on herself, Zamacona, and the laden beasts in order to pass a point wholly clogged by shifting earth-strata. It was a terrible experience for Zamacona; for although he had often witnessed dematerialisation in others, and even practiced it himself to the extent of dream-projection, he had never been fully subjected to it before. But T’la-yub was skilled in the arts of K’n-yan, and accomplished the double metamorphosis in perfect safety.

Thereafter they resumed the hideous burrowing through stalactited crypts of horror where monstrous carvings leered at every turn; alternately camping and advancing for a period which Zamacona reckoned as about three days, but which was probably less. At last they came to a very narrow place where the natural or only slightly hewn cave-walls gave place to walls of wholly artificial masonry, carved into terrible bas-reliefs. These walls, after about a mile of steep ascent, ended with a pair of vast niches, one on each side, in which monstrous, nitre-encrusted images of Yig and Tulu squatted, glaring at each other across the passage as they had glared since the earliest youth of the human world. At this point the passage opened into a prodigious vaulted and circular chamber of human construction; wholly covered with horrible carvings, and revealing at the farther end an arched passageway with the foot of a flight of steps. T’la-yub knew from family tales that this must be very near the earth’s surface, but she could not tell just how near. Here the party camped for what they meant to be their last rest-period in the subterraneous world.

It must have been hours later that the clank of metal and the padding of beasts’ feet awakened Zamacona and T’la-yub. A bluish glare was spreading from the narrow passage between the images of Yig and Tulu, and in an instant the truth was obvious. An alarm had been given at Tsath—as was later revealed, by the returning gyaa-yoth which had rebelled at the brier-choked tunnel-entrance—and a swift party of pursuers had come to arrest the fugitives. Resistance was clearly useless, and none was offered. The party of twelve beast-riders proved studiously polite, and the return commenced almost without a word or thought-message on either side.

It was an ominous and depressing journey, and the ordeal of dematerialisation and rematerialisation at the choked place was all the more terrible because of the lack of that hope and expectancy which had palliated the process on the outward trip. Zamacona heard his captors discussing the imminent clearing of this choked place by intensive radiations, since henceforward sentries must be maintained at the hitherto unknown outer portal. It would not do to let outsiders get within the passage, for then any who might escape without due treatment would have a hint of the vastness of the inner world and would perhaps be curious enough to return in greater strength. As with the other passages since Zamacona’s coming, sentries must be stationed all along, as far as the very outermost gate; sentries drawn from amongst all the slaves, the dead-alive y’m-bhi, or the class of discredited freemen. With the overrunning of the American plains by thousands of Europeans, as the Spaniard had predicted, every passage was a potential source of danger; and must be rigorously guarded until the technologists of Tsath could spare the energy to prepare an ultimate and entrance-hiding obliteration as they had done for many passages in earlier and more vigorous times.

Zamacona and T’la-yub were tried before three gn’agn of the supreme tribunal in the gold-and-copper palace behind the gardened and fountained park, and the Spaniard was given his liberty because of the vital outer-world information he still had to impart. He was told to return to his apartment and to his affection-group; taking up his life as before, and continuing to meet deputations of scholars according to the latest schedule he had been following. No restrictions would be imposed upon him so long as he might remain peacefully in K’n-yan—but it was intimated that such leniency would not be repeated after another attempt at escape. Zamacona had felt that there was an element of irony in the parting words of the chief gn’ag—an assurance that all of his gyaa-yothn, including the one which had rebelled, would be returned to him.

The fate of T’la-yub was less happy. There being no object in retaining her, and her ancient Tsathic lineage giving her act a greater aspect of treason than Zamacona’s had possessed, she was ordered to be delivered to the curious diversions of the amphitheatre; and afterward, in a somewhat mutilated and half-dematerialised form, to be given the functions of a y’m-bhi or animated corpse-slave and stationed among the sentries guarding the passage whose existence she had betrayed. Zamacona soon heard, not without many pangs of regret he could scarcely have anticipated, that poor T’la-yub had emerged from the arena in a headless and otherwise incomplete state, and had been set as an outermost guard upon the mound in which the passage had been found to terminate. She was, he was told, a night-sentinel, whose automatic duty was to warn off all comers with a torch; sending down reports to a small garrison of twelve dead slave y’m-bhi and six living but partly dematerialised freemen in the vaulted, circular chamber if the approachers did not heed her warning. She worked, he was told, in conjunction with a day-sentinel—a living freeman who chose this post in preference to other forms of discipline for other offences against the state. Zamacona, of course, had long known that most of the chief gate-sentries were such discredited freemen.

It was now made plain to him, though indirectly, that his own penalty for another escape-attempt would be service as a gate-sentry—but in the form of a dead-alive y’m-bhi slave, and after amphitheatre-treatment even more picturesque than that which T’la-yub was reported to have undergone. It was intimated that he—or parts of him—would be reanimated to guard some inner section of the passage; within sight of others, where his abridged person might serve as a permanent symbol of the rewards of treason. But, his informants always added, it was of course inconceivable that he would ever court such a fate. So long as he remained peaceably in K’n-yan, he would continue to be a free, privileged, and respected personage.

Yet in the end Pánfilo de Zamacona did court the fate so direfully hinted to him. True, he did not really expect to encounter it; but the nervous latter part of his manuscript makes it clear that he was prepared to face its possibility. What gave him a final hope of scatheless escape from K’n-yan was his growing mastery of the art of dematerialisation. Having studied it for years, and having learned still more from the two instances in which he had been subjected to it, he now felt increasingly able to use it independently and effectively. The manuscript records several notable experiments in this art—minor successes accomplished in his apartment—and reflects Zamacona’s hope that he might soon be able to assume the spectral form in full, attaining complete invisibility and preserving that condition as long as he wished.

Once he reached this stage, he argued, the outward way lay open to him. Of course he could not bear away any gold, but mere escape was enough. He would, though, dematerialise and carry away with him his manuscript in the Tulu-metal cylinder, even though it cost additional effort; for this record and proof must reach the outer world at all hazards. He now knew the passage to follow; and if he could thread it in an atom-scattered state, he did not see how any person or force could detect or stop him. The only trouble would be if he failed to maintain his spectral condition at all times. That was the one ever-present peril, as he had learned from his experiments. But must one not always risk death and worse in a life of adventure? Zamacona was a gentleman of Old Spain; of the blood that faced the unknown and carved out half the civilisation of the New World.

For many nights after his ultimate resolution Zamacona prayed to St. Pamphilus and other guardian saints, and counted the beads of his rosary. The last entry in the manuscript, which toward the end took the form of a diary more and more, was merely a single sentence—“Es más tarde de lo que pensaba—tengo que marcharme” .... “It is later than I thought; I must go.” After that, only silence and conjecture—and such evidence as the presence of the manuscript itself, and what that manuscript could lead to, might provide.

H.P. Lovecraft H.P. Lovecraft has developed a cult following for his Cthulhu Mythos, a series of loosely interconnected fictions featuring a pantheon of human-nullifying entities, as well as the Necronomicon, a fictional grimoire of magical rites and forbidden lore. Although Lovecraft’s readership was limited during his life, his reputation has grown over the decades, and he is now commonly regarded as one of the most influential horror writers of the 20th century, exerting widespread and indirect influence, and frequently compared to Edgar Allan Poe.

Zealia Bishop was an American writer of short stories. Her stories appeared in the magazine Weird Tales. However, they were extensively revised by H. P. Lovecraft to the point of being ghostwritten.

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