In the baboon’s palm lay a human finger. Ganz and I looked at each other, wordlessly confirming that the dead clown had been in possession of a full complement of digits.
“See that Espy gets that finger,” I said. “Maybe we can find out whose it was.”
“It’s a woman’s,” Ganz said. “Look at that nail.”
I took it from him, holding it by the chewed and bloody end so as not to dislodge any evidence that might be trapped under the long nail. Though rigid, it was strangely warm, perhaps from having spent a few days in the vengeful grip of the animal who had claimed it from his master’s murderer. It appeared to be an index finger, with a manicured, pointed nail nearly three-quarters of an inch long. I shook my head.
“It isn’t painted,” I said. “Not even varnished. How many women wear their nails like that?”
“Maybe the paint rubbed off,” one of the policemen suggested.
“Maybe,” I said. I knelt on the ground beside the body of the baboon. There was, I noted, a wound on the back of his neck, long and deep and crusted over with dirt and dried blood. I now saw him in my mind’s eye, dancing like a barefoot child around the murderer and the victim as they struggled down the path to the clearing. It would take a powerful man to fight such an animal off. “I can’t believe you killed our only witness, Detective Ganz. The poor bastard was just giving me a hug.”
This information seemed to amuse Ganz nearly as much as it puzzled him.
“He was a monkey, sir,” Ganz said. “I doubt he—”
“He could make signs, you fool! He told me he was hungry.”
Ganz blinked, trying, I supposed, to append to his personal operations manual this evidence of the potential usefulness of circus apes to police inquiries.
“If I had a dozen baboons like that one on my staff,” I said, “I would never have to leave the office.”
That evening, before going home, I stopped by the evidence room in the High Street annex and signed out the two books that had been found in the cave that morning. As I walked back into the corridor, I thought I detected an odd odor—odd, at any rate, for that dull expanse of linoleum and buzzing fluorescent tubes—of the sea: a sharp, salty, briny smell. I decided that it must be some new disinfectant being used by the custodian, but it reminded me of the smell of blood from the specimen bags and sealed containers in the evidence room. I turned the lock on the room’s door and slipped the books, in their waxy protective envelope, into my briefcase, and walked down High Street to Dennistoun Road, where the public library was. It stayed open late on Wednesday nights, and I would need a German-English dictionary if my college German and I were going to get anywhere with Herr von Junzt.
The librarian, Lucy Brand, returned my greeting with the circumspect air of one who hopes to be rewarded for her forebearance with a wealth of juicy tidbits. Word of the murder, denuded of most of the relevant details, had made the Ashtown Ambler yesterday morning, and though I had cautioned the unlucky young squirrel hunters against talking about the case, already conjectures, misprisions, and outright lies had begun wildly to coalesce; I knew the temper of my home town well enough to realise that if I did not close this case soon things might get out of hand. Ashtown, as the events surrounding the appearance of the so-called Green Man, in 1932, amply demonstrated, has a lamentable tendency toward municipal panic.
Having secured a copy of Köhler’s Dictionary of the English and German Languages, I went, on an impulse, to the card catalogue and looked up von Junzt, Friedrich. There was no card for any work by this author—hardly surprising, perhaps, in a small-town library like ours. I returned to the reference shelf, and consulted an encyclopedia of philosophical biography and comparable volumes of philologic reference, but found no entry for any von Junzt—a diplomate, by the testimony of his title page, of the University of Tübingen and of the Sorbonne. It seemed that von Junzt had been dismissed, or expunged, from the dusty memory of his discipline.
It was as I was closing the Encyclopedia of Archaeo-Anthropological Research that a name suddenly leapt out at me, catching my eye just before the pages slammed together. It was a word that I had noticed in von Junzt’s book: “Urartu.” I barely managed to slip the edge of my thumb into the encyclopedia to mark the place; half a second later and the reference might have been lost to me. As it turned out, the name of von Junzt was also contained—sealed up—in the sarcophagus of this entry, a long and tedious one devoted to the work of an Oxford man by the name of St. Dennis T.R. Gladfellow, “a noted scholar,” as the entry had it, “in the field of inquiry into the beliefs of the ancient, largely unknown peoples referred to conjecturally today as proto-Urartians.” The reference lay buried in a column dense with comparisons among various bits of obsidian and broken bronze:
G’s analysis of the meaning of such ceremonial blades admittedly was aided by the earlier discoveries of Friedrich von Junzt, at the site of the former Temple of Yrrh, in north central Armenia, among them certain sacrificial artifacts pertaining to the worship of the proto-Urartian deity Yê-Heh, rather grandly (though regrettably without credible evidence) styled “the god of dark or mocking laughter” by the German, a notorious adventurer and fake whose work, nevertheless, in this instance, has managed to prove useful to science.
The prospect of spending the evening in the company of Herr von Junzt began to seem even less appealing. One of the most tedious human beings I have ever known was my own mother, who, early in my childhood, fell under the spell of Madame Blavatsky and her followers and proceeded to weary my youth and deplete my patrimony with her devotion to that indigestible caseation of balderdash and lies. Mother drew a number of local simpletons into her orbit, among them poor old drunken Thaddeus Craven, and burnt them up as thoroughly as the earth’s atmosphere consumes asteroids. The most satisfying episodes of my career have been those which afforded me the opportunity to prosecute charlatans and frauds and those who preyed on the credulous; I did not now relish the thought of sitting at home with such a man all evening, in particular one who spoke only German.
Nevertheless, I could not ignore the undeniable novelty of a murdered circus clown who was familiar with scholarship—however spurious or misguided—concerning the religious beliefs of proto-Urartians. I carried the Köhler’s over to the counter, where Lucy Brand waited eagerly for me to spill some small ration of beans. When I offered nothing for her delectation, she finally spoke.
“Was he a German?” she said, showing unaccustomed boldness, it seemed to me.
“Was who a German, my dear Miss Brand?”
“The victim.” She lowered her voice to a textbook librarian’s whisper, though there was no one in the building but old Bob Spherakis, asleep and snoring in the periodicals room over a copy of Grit.
“I—I don’t know,” I said, taken aback by the simplicity of her inference, or rather by its having escaped me. “I suppose he may have been, yes.”
She slid the book across the counter toward me.
“There was another one of them in here this afternoon,” she said. “At least, I think he was a German. A Jew, come to think of it. Somehow he managed to find the only book in Hebrew we have in our collection. It’s one of the books old Mr. Vorzeichen donated when he died. A prayer book, I think it is. Tiny little thing. Black leather.”
This information ought to have struck a chord in my memory, of course, but it did not. I settled my hat on my head, bid Miss Brand good night, and walked slowly home, with the dictionary under my arm and, in my briefcase, von Junzt’s stout tome and the little black-leather volume filled with sinuous mysterious script.
I will not tax the reader with an account of my struggles with Köhler’s dictionary and the thorny bramble of von Junzt’s overheated German prose. Suffice to say that it took me the better part of the evening to make my way through the introduction. It was well past midnight by the time I arrived at the first chapter, and nearing two o’clock before I had amassed the information that I will now pass along to the reader, with
no endorsement beyond the testimony of those pages, nor any hope of its being believed.
It was a blustery night; I sat in the study on the top floor of my old house’s round tower, listening to the windows rattle in their casements, as if a gang of intruders were seeking a way in. In this high room, in 1885, it was said, Howard Ash, the last living descendant of our town’s founder, General Hannaniah Ash, had sealed the blank note of his life and dispatched himself, with postage due, to his Creator. A fugitive draft blew from time to time across my desk and stirred the pages of the dictionary by my left hand. I felt, as I read, as if the whole world were asleep—benighted, ignorant, and dreaming—while I had been left to man the crow’s nest, standing lonely vigil in the teeth of a storm that was blowing in from a tropic of dread.
According to the scholar or charlatan Friedrich von Junzt, the regions around what is now northern Armenia had spawned, along with an entire cosmology, two competing cults of incalculable antiquity, which survived to the present day: that of Yê-Heh, the God of Dark Laughter, and that of Ai, the God of Unbearable and Ubiquitous Sorrow. The Yê-Hehists viewed the universe as a cosmic hoax, perpetrated by the father-god Yrrh for unknowable purposes: a place of calamity and cruel irony so overwhelming that the only possible response was a malevolent laughter like that, presumably, of Yrrh himself. The laughing followers of baboon-headed Yê-Heh created a sacred burlesque, mentioned by Pausanias and by one of the travellers in Plutarch’s dialogue “On the Passing of the Oracles,” to express their mockery of life, death, and all human aspirations. The rite involved the flaying of a human head, severed from the shoulders of one who had died in battle or in the course of some other supposedly exalted endeavor. The clown-priest would don the bloodless mask and then dance, making a public travesty of the noble dead. Through generations of inbreeding, the worshippers of Yê-Heh had evolved into a virtual subspecies of humanity, characterized by distended grins and skin as white as chalk. Von Junzt even claimed that the tradition of painted circus clowns derived from the clumsy imitation, by noninitiates, of these ancient kooks.
The “immemorial foes” of the baboon boys, as the reader may have surmised, were the followers of Ai, the God Who Mourns. These gloomy fanatics saw the world as no less horrifying and cruel than did their archenemies, but their response to the whole mess was a more or less permanent wailing. Over the long millennia since the heyday of ancient Urartu, the Aiites had developed a complicated physical discipline, a sort of jujitsu or calisthenics of murder, which they chiefly employed in a ruthless hunt of followers of Yê-Heh. For they believed that Yrrh, the Absent One, the Silent Devisor who, an eternity ago, tossed the cosmos over his shoulder like a sheet of fish wrap and wandered away leaving not a clue as to his intentions, would not return to explain the meaning of his inexplicable and tragic creation until the progeny of Yê-Heh, along with all copies of the Yê-Hehist sacred book, “Khndzut Dzul,” or “The Unfathomable Ruse,” had been expunged from the face of the earth. Only then would Yrrh return from his primeval hiatus—“bringing what new horror or redemption,” as the German intoned, “none can say.”
All this struck me as a gamier variety of the same loony, Zoroastrian plonk that my mother had spent her life decanting, and I might have been inclined to set the whole business aside and leave the case to be swept under the administrative rug by Jack Ganz had it not been for the words with which Herr von Junzt concluded the second chapter of his tedious work:
While the Yê-Hehist gospel of cynicism and ridicule has, quite obviously, spread around the world, the cult itself has largely died out, in part through the predation of foes and in part through chronic health problems brought about by inbreeding. Today [von Junzt’s book carried a date of 1849] it is reported that there may be fewer than 150 of the Yê-Hehists left in the world. They have survived, for the most part, by taking on work in travelling circuses. While their existence is known to ordinary members of the circus world, their secret has, by and large, been kept. And in the sideshows they have gone to ground, awaiting the tread outside the wagon, the shadow on the tent-flap, the cruel knife that will, in a mockery of their own long-abandoned ritual of mockery, deprive them of the lily-white flesh of their skulls.
Here I put down the book, my hands trembling from fatigue, and took up the other one, printed in an unknown tongue. “The Unfathomable Ruse”? I hardly thought so; I was inclined to give as little credit as I reasonably could to Herr von Junzt’s account. More than likely the small black volume was some inspirational text in the mother tongue of the dead man, a translation of the Gospels perhaps. And yet I must confess there were a few tangential points in von Junzt’s account that caused me some misgiving.
There was a scrape then just outside my window, as if a finger with a very long nail were being drawn almost lovingly along the glass. But the finger turned out to be one of the branches of a fine old horse-chestnut tree that stood outside the tower, scratching at the window in the wind. I was relieved and humiliated. Time to go to bed, I said to myself. Before I turned in, I went to the shelf and moved to one side the bust of Galen that I had inherited from my father, a country doctor. I took a quick snort of good Tennessee whiskey, a taste for which I had also inherited from my old man. Thus emboldened, I went over to the desk and picked up the books. To be frank, I would have preferred to leave them there—I would have preferred to burn them, to be really frank—but I felt that it was my duty to keep them about me while they were under my watch. So I slept with the books beneath my pillow, in their wax envelopes, and I had the worst dream of my life.
It was one of those dreams where you are a fly on the wall, a phantom bystander, disembodied and unable to speak or intervene. In it, I was treated to the spectacle of a man whose young son was going to die. The man lived in a corner of the world where, from time to time, evil seemed to bubble up from the rusty red earth like a black combustible compound of ancient things long dead. And yet, year after year, this man met each new outburst of horror, true to his code, with nothing but law books, statutes, and county ordinances, as if sheltering with only a sheet of newspaper those he had sworn to protect, insisting that the steaming black geyser pouring down on them was nothing but a light spring rain. That vision started me laughing, but the cream of the jest came when, seized by a spasm of forgiveness toward his late, mad mother, the man decided not to prosecute one of her old paramours, a rummy by the name of Craven, for driving under the influence. Shortly thereafter, Craven steered his old Hudson Terraplane the wrong way down a one-way street, where it encountered, with appropriate cartoon sound effects, an oncoming bicycle ridden by the man’s heedless, darling, wildly pedalling son. That was the funniest thing of all, funnier than the amusing ironies of the man’s profession, than his furtive drinking and his wordless, solitary suppers, funnier even than his having been widowed by suicide: the joke of a father’s outliving his boy. It was so funny that, watching this ridiculous man in my dream, I could not catch my breath for laughing. I laughed so hard that my eyes popped from their sockets, and my smile stretched until it broke my aching jaw. I laughed until the husk of my head burst like a pod and fell away, and my skull and brains went floating off into the sky, white dandelion fluff, a cloud of fairy parasols.
Around four o’clock in the morning, I woke and was conscious of someone in the room with me. There was an unmistakable tang of sea in the air. My eyesight is poor and it took me a while to make him out in the darkness, though he was standing just beside my bed, with his long thin arm snaked under my pillow, creeping around. I lay perfectly still, aware of the tips of this slender shadow’s fingernails and the scrape of his scaly knuckles, as he riled the contents of my head and absconded with them through the bedroom window, which was somehow also the mouth of the Neighborsburg Caverns, with tiny of Colonel Earnshaw taking tickets in the booth.
I awakened now in truth, and reached immediately under the pillow. The books were still there. I returned them to the evidence room at eight o’clock this morning. At nin
e, there was a call from Dolores and Victor Abbott, at their motor lodge out on the Plunkettsburg Pike. A guest had made an abrupt departure, leaving a mess. I got into a car with Ganz and we drove out to get a look. The Ashtown police were already there, going over the buildings and grounds of the Vista Dolores Lodge. The wastebasket of Room 201 was overflowing with blood-soaked bandages. There was evidence that the guest had been keeping some kind of live bird in the room; one of the neighboring guests reported that it had sounded like a crow. And over the whole room there hung a salt smell that I recognized immediately, a smell that some compared to the smell of the ocean, and others to that of blood. When the pillow, wringing wet, was sent up to Pittsburgh for analysis by Mr. Espy, it was found to have been saturated with human tears.
When I returned from court, late this afternoon, there was a message from Dr. Sauer. He had completed his postmortem and wondered if I would drop by. I took the bottle from behind Daniel Webster and headed on down to the county morgue.
“He was already dead, the poor son of a biscuit eater,” Dr. Sauer said, looking less morose than he had the last time we spoke. Sauer was a gaunt old Methodist who avoided strong language but never, so long as I had known him, strong drink. I poured us each a tumbler, and then a second. “It took me a while to establish it because there was something about the fellow that I was missing.”
“What was that?”
“Well, I’m reasonably sure that he was a hemophiliac. So my reckoning time of death by coagulation of the blood was all thrown off.”
“Hemophilia,” I said.
“Yes,” Dr. Sauer said. “It is associated with inbreeding, as in the case of royal families in Europe.”
Inbreeding. We stood there for a while, looking at the sad bulk of the dead man under the sheet.
“I also found a tattoo,” Dr. Sauer added. “The head of a grinning baboon. On his left forearm. Oh, and one other thing. He suffered from some kind of vitiligo. There are white patches on his nape and throat.”
The Book of Cthulhu 2 Page 47
