Zamacona, obeying, found himself rapidly in possession of certain information. The people, he learned, conversed nowadays by means of unvocal radiations of thought; although they had formerly used a spoken language which still survived as the written tongue, and into which they still dropped orally for tradition’s sake, or when strong feeling demanded a spontaneous outlet. He could understand them merely by concentrating his attention upon their eyes; and could reply by summoning up a mental image of what he wished to say, and throwing the substance of this into his glance. When the thought-speaker paused, apparently inviting a response, Zamacona tried his best to follow the prescribed pattern, but did not appear to succeed very well. So he nodded, and tried to describe himself and his journey by signs. He pointed upward, as if to the outer world, then closed his eyes and made signs as of a mole burrowing. Then he opened his eyes again and pointed downward, in order to indicate his descent of the great slope. Experimentally he blended a spoken word or two with his gestures — for example, pointing successively to himself and to all of his visitors and saying “un hombre”, and then pointing to himself alone and very carefully pronouncing his individual name, Pánfilo de Zamacona.
Before the strange conversation was over, a good deal of data had passed in both directions. Zamacona had begun to learn how to throw his thoughts, and had likewise picked up several words of the region’s archaic spoken language. His visitors, moreover, had absorbed many beginnings of an elementary Spanish vocabulary. Their own old language was utterly unlike anything the Spaniard had ever heard, though there were times later on when he was to fancy an infinitely remote linkage with the Aztec, as if the latter represented some far stage of corruption, or some very thin infiltration of loan-words. The underground world, Zamacona learned, bore an ancient name which the manuscript records as “Xinaián”, but which, from the writer’s supplementary explanations and diacritical marks, could probably be best represented to Anglo-Saxon ears by the phonetic arrangement K’n-yan.
It is not surprising that this preliminary discourse did not go beyond the merest essentials, but those essentials were highly important. Zamacona learned that the people of K’n-yan were almost infinitely ancient, and that they had come from a distant part of space where physical conditions are much like those of the earth. All this, of course, was legend now; and one could not say how much truth was in it, or how much worship was really due to the octopus-headed being Tulu who had traditionally brought them hither and whom they still reverenced for aesthetic reasons. But they knew of the outer world, and were indeed the original stock who had peopled it as soon as its crust was fit to live on. Between glacial ages they had had some remarkable surface civilisations, especially one at the South Pole near the mountain Kadath.
At some time infinitely in the past most of the outer world had sunk beneath the ocean, so that only a few refugees remained to bear the news to K’n-yan. This was undoubtedly due to the wrath of space-devils hostile alike to men and to men’s gods — for it bore out rumours of a primordially earlier sinking which had submerged the gods themselves, including great Tulu, who still lay prisoned and dreaming in the watery vaults of the half-cosmic city Relex. No man not a slave of the space-devils, it was argued, could live long on the outer earth; and it was decided that all beings who remained there must be evilly connected. Accordingly traffic with the lands of sun and starlight abruptly ceased. The subterraneous approaches to K’n-yan, or such as could be remembered, were either blocked up or carefully guarded; and all encroachers were treated as dangerous spies and enemies.
But this was long ago. With the passing of ages fewer and fewer visitors came to K’n-yan, and eventually sentries ceased to be maintained at the unblocked approaches. The mass of the people forgot, except through distorted memories and myths and some very singular dreams, that an outer world existed; though educated folk never ceased to recall the essential facts. The last visitors ever recorded — centuries in the past — had not even been treated as devil-spies; faith in the old legendry having long before died out. They had been questioned eagerly about the fabulous outer regions; for scientific curiosity in K’n-yan was keen, and the myths, memories, dreams, and historical fragments relating to the earth’s surface had often tempted scholars to the brink of an external expedition which they had not quite dared to attempt. The only thing demanded of such visitors was that they refrain from going back and informing the outer world of K’n-yan’s positive existence; for after all, one could not be sure about these outer lands. They coveted gold and silver, and might prove highly troublesome intruders. Those who had obeyed the injunction had lived happily, though regrettably briefly, and had told all they could about their world — little enough, however, since their accounts were all so fragmentary and conflicting that one could hardly tell what to believe and what to doubt. One wished that more of them would come. As for those who disobeyed and tried to escape — it was very unfortunate about them. Zamacona himself was very welcome, for he appeared to be a higher-grade man, and to know much more about the outer world, than anyone else who had come down within memory. He could tell them much — and they hoped he would be reconciled to his life-long stay.