So in the end I went home still puzzled — mercifully puzzled, perhaps. The private car was repaired when I got back to Querétaro, but my greatest relief was crossing the Rio Grande into El Paso and the States. By the next Friday I was in San Francisco again, and the postponed wedding came off the following week.
As to what really happened that night — as I’ve said, I simply don’t dare to speculate. That chap Feldon was insane to start with, and on top of his insanity he had piled a lot of prehistoric Aztec witch-lore that nobody has any right to know. He was really an inventive genius, and that battery must have been the genuine stuff. I heard later how he had been brushed aside in former years by press, public, and potentates alike. Too much disappointment isn’t good for men of a certain kind. Anyhow, some unholy combination of influences was at work. He had really, by the way, been a soldier of Maximilian’s.
When I tell my story most people call me a plain liar. Others lay it to abnormal psychology — and heaven knows I was overwrought — while still others talk of “astral projection” of some sort. My zeal to catch Feldon certainly sent my thoughts ahead toward him, and with all his Indian magic he’d be about the first one to recognise and meet them. Was he in the railway carriage or was I in the cave on the corpse-shaped haunted mountain? What would have happened to me, had I not delayed him as I did? I’ll confess I don’t know, and I’m not sure that I want to know. I’ve never been in Mexico since — and as I said at the start, I don’t enjoy hearing about electric executions.
The Mound
By H. P Lovecraft and Zealia Bishop
I.
It is only within the last few years that most people have stopped thinking of the West as a new land. I suppose the idea gained ground because our own especial civilisation happens to be new there; but nowadays explorers are digging beneath the surface and bringing up whole chapters of life that rose and fell among these plains and mountains before recorded history began. We think nothing of a Pueblo village 2500 years old, and it hardly jolts us when archaeologists put the sub-pedregal culture of Mexico back to 17,000 or 18,000 B. C. We hear rumours of still older things, too — of primitive man contemporaneous with extinct animals and known today only through a few fragmentary bones and artifacts — so that the idea of newness is fading out pretty rapidly. Europeans usually catch the sense of immemorial ancientness and deep deposits from successive life-streams better than we do. Only a couple of years ago a British author spoke of Arizona as a “moon-dim region, very lovely in its way, and stark and old — an ancient, lonely land”.
Yet I believe I have a deeper sense of the stupefying — almost horrible — ancientness of the West than any European. It all comes from an incident that happened in 1928; an incident which I’d greatly like to dismiss as three-quarters hallucination, but which has left such a frightfully firm impression on my memory that I can’t put it off very easily. It was in Oklahoma, where my work as an American Indian ethnologist constantly takes me and where I had come upon some devilishly strange and disconcerting matters before. Make no mistake — Oklahoma is a lot more than a mere pioneers’ and promoters’ frontier. There are old, old tribes with old, old memories there; and when the tom-toms beat ceaselessly over brooding plains in the autumn the spirits of men are brought dangerously close to primal, whispered things. I am white and Eastern enough myself, but anybody is welcome to know that the rites of Yig, Father of Snakes, can get a real shudder out of me any day. I have heard and seen too much to be “sophisticated” in such matters. And so it is with this incident of 1928. I’d like to laugh it off — but I can’t.
I had gone into Oklahoma to track down and correlate one of the many ghost tales which were current among the white settlers, but which had strong Indian corroboration, and — I felt sure — an ultimate Indian source. They were very curious, these open-air ghost tales; and though they sounded flat and prosaic in the mouths of the white people, they had earmarks of linkage with some of the richest and obscurest phases of native mythology. All of them were woven around the vast, lonely, artificial-looking mounds in the western part of the state, and all of them involved apparitions of exceedingly strange aspect and equipment.
The commonest, and among the oldest, became quite famous in 1892, when a government marshal named John Willis went into the mound region after horse-thieves and came out with a wild yarn of nocturnal cavalry horses in the air between great armies of invisible spectres — battles that involved the rush of hooves and feet, the thud of blows, the clank of metal on metal, the muffled cries of warriors, and the fall of human and equine bodies. These things happened by moonlight, and frightened his horse as well as himself. The sounds persisted an hour at a time; vivid, but subdued as if brought from a distance by a wind, and unaccompanied by any glimpse of the armies themselves. Later on Willis learned that the seat of the sounds was a notoriously haunted spot, shunned by settlers and Indians alike. Many had seen, or half seen, the warring horsemen in the sky, and had furnished dim, ambiguous descriptions. The settlers described the ghostly fighters as Indians, though of no familiar tribe, and having the most singular costumes and weapons. They even went so far as to say that they could not be sure the horses were really horses.