The Horror in the Museum (46 page)

The mummy was that of a medium-sized man of unknown race, and was cast in a peculiar crouching posture. The face, half shielded by claw-like hands, had its under jaw thrust far forward, while the shrivelled features bore an expression of fright so hideous that few spectators could view them unmoved. The eyes were closed, with lids clamped down tightly over eyeballs apparently bulging and prominent. Bits of hair and beard remained, and the colour of the whole was a sort of dull neutral grey. In texture the thing was half leathery and half stony, forming an insoluble enigma to those experts who sought to ascertain how it was embalmed. In places bits of its substance were eaten away by time and decay. Rags of some peculiar fabric, with suggestions of unknown designs, still clung to the object.

Just what made it so infinitely horrible and repulsive one could hardly say. For one thing, there was a subtle, indefinable sense of limitless antiquity and utter alienage which affected one like a view from the brink of a monstrous abyss of unplumbed blackness—but mostly it was the expression of crazed fear on the puckered, prognathous, half-shielded face. Such a symbol of infinite, inhuman, cosmic fright could not help communicating the emotion to the beholder amidst a disquieting cloud of mystery and vain conjecture.

Among the discriminating few who frequented the Cabot Museum this relic of an elder, forgotten world soon acquired an unholy fame, though the institution’s seclusion and quiet policy prevented
it
from becoming a popular sensation of the “Cardiff Giant” sort. In the last century the art of vulgar ballyhoo had not invaded the field of scholarship to the extent it has now succeeded in doing. Naturally, savants of various kinds tried their best to classify the frightful object, though always without success. Theories of a bygone Pacific civilisation, of which the Easter Island images and the megalithic masonry of Ponape and Nan-Matol are conceivable vestiges, were freely circulated among students, and learned journals
carried varied and often conflicting speculations on a possible former continent whose peaks survive as the myriad islands of Melanesia and Polynesia. The diversity in dates assigned to the hypothetical vanished culture—or continent—was at once bewildering and amusing; yet some surprisingly relevant allusions were found in certain myths of Tahiti and other islands.

Meanwhile the strange cylinder and its baffling scroll of unknown hieroglyphs, carefully preserved in the museum library, received their due share of attention. No question could exist as to their association with the mummy; hence all realised that in the unravelling of their mystery the mystery of the shrivelled horror would in all probability be unravelled as well. The cylinder, about four inches long by seven-eighths of an inch in diameter, was of a queerly iridescent metal utterly defying chemical analysis and seemingly impervious to all reagents. It was tightly fitted with a cap of the same substance, and bore engraved figurings of an evidently decorative and possibly symbolic nature—conventional designs which seemed to follow a peculiarly alien, paradoxical, and doubtfully describable system of geometry.

Not less mysterious was the scroll it contained—a neat roll of some thin, bluish-white, unanalysable membrane, coiled round a slim rod of metal like that of the cylinder, and unwinding to a length of some two feet. The large, bold hieroglyphs, extending in a narrow line down the centre of the scroll and penned or painted with a grey pigment defying analysis, resembled nothing known to linguists and palaeographers, and could not be deciphered despite the transmission of photographic copies to every living expert in the given field.

It is true that a few scholars, unusually versed in the literature of occultism and magic, found vague resemblances between some of the hieroglyphs and certain primal symbols described or cited in two or three very ancient, obscure, and esoteric texts such as the
Book of Eibon,
reputed to descend from forgotten Hyperborea; the Pnakotic fragments, alleged to be pre-human; and the monstrous and forbidden
Necronomicon
of the mad Arab Abdul Alhazred. None of these resemblances, however, was beyond dispute; and because of the prevailing low estimation of occult studies, no effort was made to circulate copies of the hieroglyphs among mystical specialists. Had such circulation occurred at this early date, the later history of the case might have been very different; indeed, a glance at the hieroglyphs by any reader of von Junzt’s horrible
Nameless Cults
would have established a linkage of unmistakable significance. At this period, however, the readers of that monstrous blasphemy were exceedingly few; copies having been incredibly scarce in the interval between the suppression of the original Düs-seldorf edition (1839) and of the Bridewell translation (1845) and the publication of the expurgated reprint by the Golden Goblin Press in 1909. Practically speaking, no occultist or student of the primal past’s esoteric lore had his attention called to the strange scroll until the recent outburst of sensational journalism which precipitated the horrible climax.

Thus matters glided along for a half-century following the installation of the frightful mummy at the museum. The gruesome object had a local celebrity among cultivated Bostonians, but no more than that; while the very existence of the cylinder and scroll—after a decade of futile research—was virtually forgotten. So quiet and conservative was the Cabot Museum that no reporter or feature writer ever thought of invading its uneventful precincts for rabble-tickling material.

The invasion of ballyhoo commenced in the spring of 1931, when a purchase of somewhat spectacular nature—that of the strange objects and inexplicably preserved bodies found in crypts beneath the almost vanished and evilly famous ruins of Chateau Faussesflammes, in Averoigne, France—brought the museum prominently into the news columns. True to its “hustling” policy, the
Boston Pillar
sent a Sunday feature writer to cover the incident and pad it with an exaggerated general account of the institution itself; and this young man—Stuart Reynolds by name—hit upon the nameless mummy as a potential sensation far surpassing the recent acquisitions nominally forming his chief assignment. A smattering of theosophical lore, and a fondness for the speculations of such writers as Colonel Churchward and Lewis Spence concerning lost continents and primal forgotten civilisations, made Reynolds especially alert toward any aeonian relic like the unknown mummy.

At the museum the reporter made himself a nuisance through constant and not always intelligent questionings and endless demands for the movement of encased objects to permit photographs from unusual angles. In the basement library room he pored endlessly over the strange metal cylinder and its membraneous
scroll, photographing them from every angle and securing pictures of every bit of the weird hieroglyphed text. He likewise asked to see all books with any bearing whatever on the subject of primal cultures and sunken continents—sitting for three hours taking notes, and leaving only in order to hasten to Cambridge for a sight (if permission were granted) of the abhorred and forbidden
Necronomicon
at the Widener Library.

On April 5th the article appeared in the Sunday
Pillar,
smothered in photographs of mummy, cylinder, and hieroglyphed scroll, and couched in the peculiarly simpering, infantile style which the
Pillar
affects for the benefit of its vast and mentally immature clientele. Full of inaccuracies, exaggerations, and sensationalism, it was precisely the sort of thing to stir the brainless and fickle interest of the herd—and as a result the once quiet museum began to be swarmed with chattering and vacuously staring throngs such as its stately corridors had never known before.

There were scholarly and intelligent visitors, too, despite the puerility of the article—the pictures had spoken for themselves— and many persons of mature attainments sometimes see the
Pillar
by accident. I recall one very strange character who appeared during November—a dark, turbaned, and bushily bearded man with a laboured, unnatural voice, curiously expressionless face, clumsy hands covered with absurd white mittens, who gave a squalid West End address and called himself “Swami Chandraputra”. This fellow was unbelievably erudite in occult lore and seemed profoundly and solemnly moved by the resemblance of the hieroglyphs on the scroll to certain signs and symbols of a forgotten elder world about which he professed vast intuitive knowledge.

By June, the fame of the mummy and scroll had leaked far beyond Boston, and the museum had inquiries and requests for photographs from occultists and students of arcana all over the world. This was not altogether pleasing to our staff, since we are a scientific institution without sympathy for fantastic dreamers; yet we answered all questions with civility. One result of these catechisms was a highly learned article in
The Occult Review
by the famous New Orleans mystic Etienne-Laurent de Marigny, in which was asserted the complete identity of some of the odd geometrical designs on the iridescent cylinder, and of several of the hieroglyphs on the membraneous scroll, with certain ideographs of horrible significance (transcribed from primal monoliths or from the secret rituals of hidden bands of esoteric students and devotees) reproduced
in the hellish and suppressed
Black Book
or
Nameless Cults
of von Junzt.

De Marigny recalled the frightful death of von Junzt in 1840, a year after the publication of his terrible volume at Diisseldorf, and commented on his blood-curdling and partly suspected sources of information. Above all, he emphasised the enormous relevance of the tales with which von Junzt linked most of the monstrous ideographs he had reproduced. That these tales, in which a cylinder and scroll were expressly mentioned, held a remarkable suggestion of relationship to the things at the museum, no one could deny; yet they were of such breath-taking extravagance—involving such unbelievable sweeps of time and such fantastic anomalies of a forgotten elder world—that one could much more easily admire than believe them.

Admire them the public certainly did, for copying in the press was universal. Illustrated articles sprang up everywhere, telling or purporting to tell the legends in the
Black Book,
expatiating on the horror of the mummy, comparing the cylinder’s designs and the scroll’s hieroglyphs with the figures reproduced by von Junzt, and indulging in the wildest, most sensational, and most irrational theories and speculations. Attendance at the museum was trebled, and the widespread nature of the interest was attested by the plethora of mail on the subject—most of it inane and superfluous— received at the museum. Apparently the mummy and its origin formed—for imaginative people—a close rival to the depression as chief topic of 1931 and 1932. For my own part, the principal effect of the furore was to make me read von Junzt’s monstrous volume in the Golden Goblin edition—a perusal which left me dizzy and nauseated, yet thankful that I had not seen the utter infamy of the unexpurgated text.

The archaic whispers reflected in the
Black Book,
and linked with designs and symbols so closely akin to what the mysterious scroll and cylinder bore, were indeed of a character to hold one spellbound and not a little awestruck. Leaping an incredible gulf of time—behind all the civilisations, races, and lands we know—they clustered round a vanished nation and a vanished continent of the misty, fabulous dawn-years … that to which legend has given the name of Mu, and which old tablets in the primal Naacal tongue
speak of as flourishing 200,000 years ago, when Europe harboured only hybrid entities, and lost Hyperborea knew the nameless worship of black amorphous Tsathoggua.

There was mention of a kingdom or province called K’naa in a very ancient land where the first human people had found monstrous ruins left by those who had dwelt there before—vague waves of unknown entities which had filtered down from the stars and lived out their aeons on a forgotten, nascent world. K’naa was a sacred place, since from its midst the bleak basalt cliffs of Mount Yaddith-Gho soared starkly into the sky, topped by a gigantic fortress of Cyclopean stone, infinitely older than mankind and built by the alien spawn of the dark planet Yuggoth, which had colonised the earth before the birth of terrestrial life.

The spawn of Yuggoth had perished aeons before, but had left behind them one monstrous and terrible living thing which could never die—their hellish god or patron daemon Ghatanothoa, which lowered and brooded eternally though unseen in the crypts beneath that fortress on Yaddith-Gho. No human creature had ever climbed Yaddith-Gho or seen that blasphemous fortress except as a distant and geometrically abnormal outline against the sky; yet most agreed that Ghatanothoa was still there, wallowing and burrowing in unsuspected abysses beneath the megalithic walls. There were always those who believed that sacrifices must be made to Ghatanothoa, lest it crawl out of its hidden abysses and waddle horribly through the world of men as it had once waddled through the primal world of the Yuggoth-spawn.

People said that if no victims were offered, Ghatanothoa would ooze up to the light of day and lumber down the basalt cliffs of Yaddith-Gho bringing doom to all it might encounter. For no living thing could behold Ghatanothoa, or even a perfect graven image of Ghatanothoa, however small, without suffering a change more horrible than death itself. Sight of the god, or its image, as all the legends of the Yuggoth-spawn agreed, meant paralysis and petrifaction of a singularly shocking sort, in which the victim was turned to stone and leather on the outside, while the brain within remained perpetually alive—horribly fixed and prisoned through the ages, and maddeningly conscious of the passage of interminable epochs of helpless inaction till chance and time might complete the decay of the petrified shell and leave it exposed to die. Most brains, of course, would go mad long before this aeon-deferred release could arrive. No human eyes, it was said, had ever glimpsed
Ghatanothoa, though the danger was as great now as it had been for the Yuggoth-spawn.