The Pnakotic Manuscripts (or Pnakotic Fragments) is a fictional manuscript in the Cthulhu Mythos. The tome was created by H. P. Lovecraft [1] and first appeared in his short story "Polaris" (1918). They are mentioned in many of Lovecraft's stories, including At the Mountains of Madness (1936), The Dream-Quest of Unknown Kadath (1926), "The Other Gods" (1933), and The Shadow Out of Time (1936). The manuscripts are also referred to by other mythos authors, such as Lin Carter and Brian Lumley
Lomar "rose from the sea" in the far distant past. [2] The people of Lomar came from Zobna, a land even further to the north, "forced to move southward from Zobna before the advance of the great ice sheet". When they arrived in Lomar, they "valiantly and victoriously swept aside the hairy, long-armed, cannibal Gnophkehs that stood in their way." [3]
Lomar is the source of the Pnakotic Manuscripts. [4] People from the underground realm of K'n-yan brought an image of the deity Tsathoggua to Lomar, where it was worshipped. [5]
The story "Polaris" implies that Lomar was destroyed around 24,000 B.C. by the Inutos--"squat, hellish yellow fiends who...appeared out of the unknown west". [6] (Lovecraft identifies these people with the modern day Inuit,whom he calls "squat, yellow creatures".) [7] In The Dream Quest of Unknown Kadath,however, he writes that "the hairy cannibal Gnophkehs overcame many-templed Olathoe and slew all the heroes of the land of Lomar." [8]
Olathoë
Lomar was home to the city of Olathoë, described in the story "Polaris":
Still and somnolent did it lie, on a strange plateau in a hollow between strange peaks. Of ghastly marble were its walls and its towers, its columns, domes, and pavements. In the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. [9]
Later in the story the plateau is identified as Sarkis, and the mountains as Noton and Kadiphonek. [10]
The title character of the story "The Quest of Iranon" says he has "dwelt long in Olathoe in the land of Lomar", [11] thus suggesting that the other places named in that story coexist in the same world and era as Lomar.
Denied by generations of scholars as mere fiction, astonishing new mythological and archaeological evidence proves that an advanced and ancient global cult spread the worship of the octopus-headed Great Cthulhu and his Old Ones to every corner of the prehistoric world—and gives a shockingly eldritch and miasmal cast to some of history’s most important mythological tales. Why is it that the Greeks feared a terrible monster with writhing tentacles? Why did peoples of the Pacific build cyclopean stone “Houses of the Octopus” to enact the periodic resurrection of that strange mollusk?
Profound and persuasive, Jason Colavito’s historical bombshell Cthulhu in World Mythology is the result of the author’s lifelong pursuit of the truth behind the widespread allusions to Cthulhu, Nyarlathotep, Azathoth, and the Old Ones in world literature. The author masterfully weaves together (in alphabetical order) ancient history, anthropology, archaeology, art history, astrology, astronomy, Atlantis theory, demonology, linguistics, literary theory, mythology, the occult, religious studies, and xenoarchaeology to tell the hidden history of early humanity.
Ancient myths, once dismissed as fantasies, can now be seen in their true light—as a record of the coming of Cthulhu and his reign on the early Earth. Strange archaeological sites, once dismissed as merely “religious,” can now be viewed as deliberate imitations of Cthulhu’s lost city of R’lyeh and its non-Euclidean architecture. If you have ever watched Ancient Aliens and wondered whether ancient astronauts were real, Cthulhu in World Mythology provides essential proof. Prehistoric myths and legends aren’t just tales of alien beings but of specific extraterrestrials: the Great Old Ones themselves! This scholarly masterpiece by history’s most insightful scholar of prehistoric extraterrestrial intervention upends academia’s traditional view of ancient mythology. Within the pages of this perception-shattering historical work , the reader will find:
A revolutionary new understanding of the influence of Great Cthulhu on cultures and peoples worldwide! Shocking new evidence for Cthulhu worship drawn from impeccable scholarly sources! The true origin of many ancient gods and myths finally explained! Drawing on suppressed and forgotten scholarly works from prehistory to the modern age, this book demonstrates that behind the façade of ancient “gods” like Zeus and Quetzalcoatl, there squirm and roil the tentacles of Great Cthulhu himself! Delve into the pages of Cthulhu in World Mythology if you have an open mind and are ready to hear Cthulhu’s call!
Cthulhu in World Mythology is a 196-page trade paperback from Atomic Overmind Press, acclaimed publishers of Tour de Lovecraft: The Tales, and Cthulhu 101. It will release in September of 2012, and is edited by Atomic Overmind Press’ own resident Mythos scholar Kenneth Hite. This important work will rock the very foundations of the historical community!
Jason Colavito is an author and editor whose books include The Cult of Aliens Gods and Knowing Fear. He investigates the connections between science, history, and speculative fiction and in his spare time serves as the world’s most important expert on prehistoric extraterrestrial intervention in human history.
Cats of Ulthar: It is said that in Ulthar, which lies beyond the river Skai, no man may kill a cat; and this I can verily believe as I gaze upon him who sitteth purring before the fire. For the cat is cryptic, and close to strange things which men cannot see. He is the soul of antique Aegyptus, and bearer of tales from forgotten cities in Meroë and Ophir. He is the kin of the jungle’s lords, and heir to the secrets of hoary and sinister Africa. The Sphinx is his cousin, and he speaks her language; but he is more ancient than the Sphinx, and remembers that which she hath forgotten.
deepest raven black. His brow was white as the marble of Pentelicus, and of a height and breadth almost godlike. I said to myself, with all the ardour of a sculptor, that this man was a faun’s statue out of antique Hellas, dug from a temple’s ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. And when he opened his immense, sunken, and wildly luminous black eyes I knew he would be thenceforth my only friend—the only friend of one who had never possessed a friend before—for I saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond normal consciousness and reality; realms which I had cherished in fancy, but vainly sought. So as I drove the crowd away I told him he must come home with me and be my teacher and leader in unfathomed mysteries, and he assented without speaking a word. Afterward I found that his voice was music—the music of deep viols and of crystalline spheres. We talked often in the night, and in the day, when I chiselled busts of him and carved miniature heads in ivory to immortalise his different expressions. Of our studies it is impossible to speak, since they held so slight a connexion with anything of the world as living men conceive it. They were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep—those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. The cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester’s whim.
for beneath them the grey toad makes his habitation. At the very bottom of the valley lies the river Than, whose waters are slimy and filled with weeds. From hidden springs it rises, and to subterranean grottoes it flows, so that the Daemon of the Valley knows not why its waters are red, nor whither they are bound.
Strange to find one standing on the crest of the hill. I crossed two steep canyons before I came to it; and a surprise awaited me. It was not a pine tree, nor a fir tree, nor a hackberry tree. I had never, in all my life, seen one to compare with it—and I never have to this day, for which I am eternally thankful! More than anything it resembled an oak. It had a huge, twisted trunk, fully a yard in diameter, and the large limbs began spreading outward scarcely seven feet from the ground. The leaves were round, and curiously alike in size and design. It might have been a tree painted on a canvas, but I will swear that it was real. I shall always know that it was real, despite what Theunis said later.
written by Rudolf Yergler, a German mystic and alchemist who borrowed some of his lore from Hermes Trismegistus, the ancient Egyptian sorcerer. There is a passage here that might interest you —might make you understand why this business is even further from the natural than you suspect. Listen.”
“So in the year of the Black Goat there came unto Nath a shadow that should not be on Earth, and that had no form known to the eyes of Earth. And it fed on the souls of men; they that it gnawed being lured and blinded with dreams till the horror and the endless night lay upon them. Nor did they see that which gnawed them; for the shadow took false shapes that men know or dream of, and only freedom seemed waiting in the Land of the Three Suns. But it was told by priests of the Old Book that he who could see the shadow’s true shape, and live after the seeing, might shun its doom and send it back to the starless gulf of its spawning. This none could do save through the Gem; wherefore did Ka-Nefer the High-Priest keep that gem sacred in the temple. And when it was lost with Phrenes, he who braved the horror and was never seen more, there was weeping in Nath. Yet did the Shadow depart sated at last, nor shall it hunger again till the cycles roll back to the year of the Black Goat.”
Theunis paused while I stared, bewildered. Finally he spoke. “Now, Single, I suppose you can guess how all this links up. There is no need of going deep into the primal lore behind this business, but I may as well tell you that according to the old legends this is the so-called ‘Year of the Black Goat’—when certain horrors from the fathomless Outside are supposed to visit the earth and do infinite harm. We don’t know how they’ll be manifest, but there’s reason to think that strange mirages and hallucinations will be mixed up in the matter. I don’t like the thing you’ve run up against—the story or the pictures. It may be pretty bad, and I warn you to look out. But first I must try to do what old Yergler says—to see if I can glimpse the matter as it is. Fortunately the old Gem he mentions has been rediscovered—I know where I can get at it. We must use it on the photographs and see what we see. “It’s more or less like a lens or prism, though one can’t take photographs with it. Someone of peculiar sensitiveness might look through and sketch what he sees. There’s a bit of danger, and the looker may have his consciousness shaken a trifle; for the real shape of the shadow isn’t pleasant and doesn’t belong on this earth. But it would be a lot more dangerous not to do anything about it. Meanwhile, if you value your life and sanity, keep away from that hill—and from the thing you think is a tree on it.” I was more bewildered than ever. “How can there be organized beings from the Outside in our midst?” I cried. “How do we know that such things exist?” “You reason in terms of this tiny earth,” Theunis said. “Surely you don’t think that the world is a rule for measuring the universe. There are entities we never dream of floating under our very noses. Modern science is thrusting back the borderland of the unknown and proving that the mystics were not so far off the track—” Suddenly I knew that I did not want to look at the picture again; I wanted to destroy it. I wanted to run from it. Theunis was suggesting something beyond. . . . A trembling, cosmic fear gripped me and drew me away from the hideous picture, for I was afraid I would recognize some object in it. .
. The reservoir will soon be built now, and all those elder secrets will be safe forever under watery fathoms. But even then I do not believe I would like to visit that country by night—at least, not when the sinister stars are out; and nothing could bribe me to drink the new city water of Arkham. It all began, old Ammi said, with the meteorite. Before that time there had been no wild legends at all since the witch trials, and even then these western woods were not feared half so much as the small island in the Miskatonic where the devil held court beside a curious stone altar older than the Indians. These were not haunted woods, and their fantastic dusk was never terrible till the strange days. Then there had come that white noontide cloud, that string of explosions in the air, and that pillar of smoke from the valley far in the wood. And by night all Arkham had heard of the great rock that fell out of the sky and bedded itself in the ground beside the well at the Nahum Gardner place. That was the house which had stood where the blasted heath was to come—the trim white Nahum Gardner house amidst its fertile gardens.
, on the second floor, is justly esteemed by historians and anthropologists as harbouring the greatest collection of its kind in America. Here may be found typical examples of Egyptian embalming from the earliest Sakkarah specimens to the last Coptic attempts of the eighth century; mummies of other cultures, including the prehistoric Indian specimens recently found in the Aleutian Islands; agonised Pompeian figures moulded in plaster from tragic hollows in the ruin-choking ashes; naturally mummified bodies from mines and other excavations in all parts of the earth—some surprised by their terrible entombment in the grotesque postures caused by their last, tearing death-throes—everything, in short, which any collection of the sort could well be expected to contain. In 1879, of course, it was much less ample than it is now; yet even then it was remarkable. But that shocking thing from the primal Cyclopean crypt on an ephemeral sea-spawned island was always its chief attraction and most impenetrable mystery.
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. And so there was a cult in K’naa which worshipped Ghatanothoa and each year sacrificed to it twelve young warriors and twelve young maidens. These victims were offered up on flaming altars in the marble temple near the mountain’s base, for none dared climb Yaddith-Gho’s basalt cliffs or draw near to the Cyclopean pre-human stronghold on its crest. Vast was the power of the priests of Ghatanothoa, since upon them alone depended the preservation of K’naa and of all the land of Mu from the petrifying emergence of Ghatanothoa out of its unknown burrows. There were in the land an hundred priests of the Dark God, under Imash-Mo the High-Priest, who walked before King Thabon at the Nath-feast, and stood proudly whilst the King knelt at the Dhoric shrine. Each priest had a marble house, a chest of gold, two hundred slaves, and an hundred concubines, besides immunity from civil law and the power of life and death over all in K’naa save the priests of the King. Yet in spite of these defenders there was ever a fear in the land lest Ghatanothoa slither up from the depths and lurch viciously down the mountain to bring horror and petrification to mankind. In the latter years the priests forbade men even to guess or imagine what its frightful aspect might be. It was in the Year of the Red Moon (estimated as B. C. 173,148 by von Junzt) that a human being first dared to breathe defiance against Ghatanothoa and its nameless menace. This bold heretic was T’yog, High-Priest of Shub-Niggurath and guardian of the copper temple of the Goat with a Thousand Young. T’yog had thought long on the powers of the various gods, and had had strange dreams and revelations touching the life of this and earlier worlds. In the end he felt sure that the gods friendly to man could be arrayed against the hostile gods, and believed that Shub-Niggurath, Nug, and Yeb, as well as Yig the Serpent-god, were ready to take sides with man against the tyranny and presumption of Ghatanothoa. Inspired by the Mother Goddess, T’yog wrote down a strange formula in the hieratic Naacal of his order, which he believed would keep the possessor immune from the Dark God’s petrifying power. With this protection, he reflected, it might be possible for a bold man to climb the dreaded basalt cliffs and—first of all human beings—enter the Cyclopean fortress beneath which Ghatanothoa reputedly brooded. Face to face with the god, and with the power of Shub-Niggurath and her sons on his side, T’yog believed that he might be able to bring it to terms and at last deliver mankind from its brooding menace. With humanity freed through his efforts, there would be no limits to the honours he might claim. All the honours of the priests of Ghatanothoa would perforce be transferred to him; and even kingship or godhood might conceivably be within his reach. So T’yog wrote his protective formula on a scroll of pthagon membrane (according to von Junzt).
. And secretly, the priests would always cherish the stolen scroll—the true and potent charm—handing it down from one High-Priest to another for use in any dim future when it might be needful to contravene the Devil-God’s will. So the rest of the night Imash-Mo slept in great peace, with the true scroll in a new cylinder fashioned for its harbourage. It was dawn on the Day of the Sky-Flames (nomenclature undefined by von Junzt) that T’yog, amidst the prayers and chanting of the people and with King Thabon’s blessing on his head, started up the dreaded mountain with a staff of tlath-wood in his right hand. Within his robe was the cylinder holding what he thought to be the true charm—for he had indeed failed to find out the imposture. Nor did he see any irony in the prayers which Imash-Mo and the other priests of Ghatanothoa intoned for his safety and success. All that morning the people stood and watched as T’yog’s dwindling form struggled up the shunned basalt slope hitherto alien to men’s footsteps, and many stayed watching long after he had vanished where a perilous ledge led round to the mountain’s hidden side. That night a few sensitive dreamers thought they heard a faint tremor convulsing the hated peak; though most ridiculed them for the statement. Next day vast crowds watched the mountain and prayed, and wondered how soon T’yog would return. And so the next day, and the next. For weeks they hoped and waited, and then they wept. Nor did anyone ever.
When I drew nigh the nameless city I knew it was accursed. I was travelling in a parched and terrible valley under the moon, and afar I saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. Fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandmother of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had ever dared to see. Remote in the desert of Araby lies the nameless city, crumbling and inarticulate, its low walls nearly hidden by the sands of uncounted ages. It must have been thus before the first stones of Memphis were laid, and while the bricks of Babylon were yet unbaked. There is no legend so old as to give it a name, or to recall that it was ever alive; but it is told of in whispers around campfires and muttered about by grandams in the tents of sheiks, so that all the tribes shun it without wholly knowing why. It was of this place that Abdul Alhazred the mad poet dreamed on the night before he sang his unexplainable couplet:
“That is not dead which can eternal lie, And with strange aeons even death may die.”
I should have known that the Arabs had good reason for shunning the nameless city, the city told of in strange tales but seen by no living man, yet I defied them and went into the untrodden waste with my camel. I alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so horribly when the night-wind rattles the windows. When I came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert’s heat. And as I returned its look I forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. For hours I waited, till the east grew grey and the stars faded, and the grey turned to roseal light edged with gold. I heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of the desert still. Then suddenly above the desert’s far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state I fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as Memnon hails it from the banks of the Nile. My ears rang and my imagination seethed as I led my camel slowly across the sand to that unvocal stone place; that place too old for Egypt and Meroë to remember; that place which I alone of living men had seen. In and out amongst the shapeless foundations of houses and palaces I wandered, finding never a carving or inscription to tell of those men, if men they were, who built the city and dwelt therein so long ago. The antiquity of the spot was unwholesome, and I longed to encounter some sign or device to prove that the city was indeed fashioned by mankind. There were certain proportions and dimensions in the ruins which I did not like. I had with me many tools, and dug much within the walls of the obliterated edifices; but progress was slow, and nothing significant was revealed. When night and the moon returned I felt a chill wind which brought new fear, so that I did not dare to remain in the city. And as I went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. I awaked just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. I saw the sun peering redly through the last gusts of a little sandstorm that hovered over the nameless city, and marked the quietness of the rest of the landscape. Once more I ventured within those brooding ruins that swelled beneath the sand like an ogre under a coverlet, and again dug vainly for relics of the forgotten race. At noon I rested, and in the afternoon I spent much time tracing the walls, and the bygone streets, and the outlines of the nearly vanished buildings. I saw that the city had been mighty indeed, and wondered at the sources of its greatness. To myself I pictured all the splendours of an age so distant that Chaldaea could not recall it, and thought of Sarnath the Doomed, that stood in the land of Mnar when mankind was young, and of Ib, that was carven of grey stone before mankind existed. All at once I came upon a place where the bed-rock rose stark through the sand and formed a low cliff; and here I saw with joy what seemed to promise further traces of the antediluvian people. Hewn rudely on the face of the cliff were the unmistakable facades of several small, squat rock houses or temples; whose interiors might preserve many secrets of ages too remote for calculation, though sandstorms had long since effaced any carvings which may have been outside. Very low and sand-choked were all of the dark apertures near me, but I cleared one with my spade and crawled through it, carrying a torch to reveal whatever mysteries it might hold. When I was inside I saw that the cavern was indeed a temple, and beheld plain signs of the race that had lived and worshipped before the desert was a desert. Primitive altars, pillars, and niches, all curiously low, were not absent; and though I saw no sculptures nor frescoes, there were many singular stones clearly shaped into symbols by artificial means. The lowness of the chiselled chamber was very strange, for I could hardly more than kneel upright; but the area was so great that my torch shewed only part at a time. I shuddered oddly in some of the far corners; for certain altars and stones suggested forgotten rites of terrible, revolting, and inexplicable nature, and made me wonder what manner of men could have made and frequented such a temple. When I had seen all that the place contained, I crawled out again, avid to find what the other temples might yield. Night had now approached, yet the tangible things I had seen made curiosity stronger than fear, so that I did not flee from the long moon-cast shadows that had daunted me when first I saw the nameless city. In the twilight I cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other temple had contained. The room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. About these shrines I was prying when the noise of a wind and of my camel outside broke through the stillness and drew me forth to see what could have frightened the beast. The moon was gleaming vividly over the primeval ruins, lighting a dense cloud of sand that seemed blown by a strong but decreasing wind from some point along the cliff ahead of me. I knew it was this chilly, sandy wind which had disturbed the camel, and was about to lead him to a place of better shelter when I chanced to glance up and saw that there was no wind atop the cliff. This astonished me and made me fearful again, but I immediately recalled the sudden local winds I had seen and heard before at sunrise and sunset, and judged it was a normal thing. I decided that it came from some rock fissure leading to a cave, and watched the troubled sand to trace it to its source; soon perceiving that it came from the black orifice of a temple a long distance south of me, almost out of sight. Against the choking sand-cloud I plodded toward this temple, which as I neared it loomed larger than the rest, and shewed a doorway far less clogged with caked sand.
thought of comparisons as varied as the cat, the bulldog, the mythic Satyr, and the human being. Not Jove himself had so colossal and protuberant a forehead, yet the horns and the noselessness and the alligator-like jaw placed the things outside all established categories. I debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. To crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. The importance of these crawling creatures must have been vast, for they held first place among the wild designs on the frescoed walls and ceiling. With matchless skill had the artist drawn them in a world of their own, wherein they had cities and gardens fashioned to suit their dimensions; and I could not but think that their pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. These creatures, I said to myself, were to the men of the nameless city.
Kings of Atlantis fought with the slippery blasphemies that wriggled out of rifts in ocean’s floor, and how the pillared and weedy temple of Poseidonis is still glimpsed at midnight by lost ships, who know by its sight that they are lost. Years of the Titans were recalled, but the host grew timid when he spoke of the dim first age of chaos before the gods or even the Elder Ones were born, and when only the other gods came to dance on the peak of Hatheg-Kla in the stony desert near Ulthar, beyond the river Skai. It was at this point that there came a knocking on the door; that ancient door of nail-studded oak beyond which lay only the abyss of white cloud. Olney started in fright, but the bearded man motioned him to be still, and tiptoed to the door to look out through a very small peep-hole. What he saw he did not like, so pressed his fingers to his lips and tiptoed around to shut and lock all the windows before returning to the ancient settle beside his guest. Then Olney saw lingering against the translucent squares of each of the little dim windows in succession a queer black outline as the caller moved inquisitively about before leaving; and he was glad his host had not answered the knocking. For there are strange objects in the great abyss, and the seeker of dreams must take care not to stir up or meet the wrong ones. Then the shadows began to gather; first little furtive ones under the table, and then bolder ones in the dark panelled corners. And the bearded man made enigmatical gestures of prayer, and lit tall candles in curiously wrought brass candlesticks. Frequently he would glance at the door as if he expected someone, and at length his glance seemed answered by a singular rapping which must have followed some very ancient and secret code. This time he did not even glance through the peep-hole, but swung the great oak bar and shot the bolt, unlatching the heavy door and flinging it wide to the stars and the mist. And then to the sound of obscure harmonies there floated into that room from the deep all the dreams and memories of earth’s sunken Mighty Ones. And golden flames played about weedy locks, so that Olney was dazzled as he did them homage. Trident-bearing Neptune was there, and sportive tritons and fantastic nereids, and upon dolphins’ backs was balanced a vast crenulate shell wherein rode the grey and awful form of primal Nodens, Lord of the Great Abyss. And the conches of the tritons gave weird blasts, and the nereids made strange sounds by striking on the grotesque resonant shells of unknown lurkers in black sea-caves. Then hoary Nodens reached forth a wizened hand and helped Olney and his host into the vast shell, whereat the conches and the gongs set up a wild and awesome clamour. And out into the limitless aether reeled that fabulous train, the noise of whose shouting was lost in the echoes of thunder.
ancient house that is one with the firmament, there is broken at last that ominous brooding silence ever before the bane of Kingsport’s maritime cotters. And old folk tell of pleasing voices heard singing there, and of laughter that swells with joys beyond earth’s joys; and say that at evening the little low windows are brighter than formerly. They say, too, that the fierce aurora comes oftener to that spot, shining blue in the north with visions of frozen worlds while the crag and the cottage hang black and fantastic against wild coruscations. And the mists of the dawn are thicker, and sailors are not quite so sure that all the muffled seaward ringing is that of the solemn buoys. Worst of all, though, is the shrivelling of old fears in the hearts of Kingsport’s young men, who grow prone to listen at night to the north wind’s faint distant sounds. They swear no harm or pain can inhabit that high peaked cottage, for in the new voices gladness beats, and with them the tinkle of laughter and music. What tales the sea-mists may bring to that haunted and northernmost pinnacle they do not know, but they long to extract some hint of the wonders that knock at the cliff-yawning door when clouds are thickest. And patriarchs dread lest some day one by one they seek out that inaccessible peak in the sky, and learn what centuried secrets hide beneath the steep shingled roof which is part of the rocks and the stars and the ancient fears of Kingsport. That those venturesome youths will come back they do not doubt, but they think a light may be gone from their eyes, and a will from their hearts. And they do not wish quaint Kingsport with its climbing lanes and archaic gables to drag listless down the years while voice by voice the laughing chorus grows stronger and wilder in that unknown and terrible eyrie where mists and the dreams of mists stop to rest on their way from the sea to the skies. They do not wish the souls of their young men to leave the pleasant hearths and gambrel-roofed taverns of old Kingsport, nor do they wish the laughter and song in that high rocky place to grow louder. For as the voice which has come has brought fresh mists from the sea and from the north fresh lights, so do they say that still other voices will bring more mists and more lights, till perhaps the olden gods (whose existence they hint only in whispers for fear the Congregational parson shall hear) may come out of the deep and from unknown Kadath in the cold waste and make their dwelling on that evilly appropriate crag so close to the gentle hills and valleys of quiet simple fisherfolk. This they do not wish, for to plain people things not of earth are unwelcome; and besides, the Terrible Old Man often recalls what Olney said about a knock that the lone dweller feared, and a shape seen black and inquisitive against the mist through those queer translucent windows of leaded bull’s-eyes. All these things, however, the Elder Ones only may decide; and meanwhile the morning mist still comes up by that lonely vertiginous peak with the steep ancient house, that grey low-eaved house where none is seen but where evening brings furtive lights while the north wind tells of strange revels. White and feathery it comes from the deep to its brothers the clouds, full of dreams of dank pastures and caves of leviathan. And when tales fly thick in the grottoes of tritons, and conches in seaweed cities blow wild tunes learned from the Elder Ones, then great eager vapours flock to heaven laden with lore; and Kingsport, nestling uneasy on its lesser cliffs below that awesome hanging sentinel of rock, sees oceanward only a mystic whiteness, as if the cliff’s rim were the rim of all earth, and the solemn bells of the buoys tolled free in the aether of faery.
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