“They say foul things of Old Times still lurk
In dark forgotten corners of the world.
And Gates still gape to loose, on certain nights.
Shapes pent in Hell.”
I read of it first in the strange book of Von Junzt, the German eccentric who lived so curiously and died in such grisly and mysterious fashion. It was my fortune to have access to his Nameless Cults in the original edition, the so-called Black Book, published in Dusseldorf in 1839, shortly before a hounding doom overtook the author. Collectors of rare literature were familiar with Nameless Cults mainly through the cheap and faulty translation which was pirated in London by Bridewall in 1845, and the carefully expurgated edition put out by the Golden Goblin Press of New York, 1909. But the volume I stumbled upon was one of the unexpurgated German copies, with heavy black leather covers and rusty iron hasps. I doubt if there are more than half a dozen such volumes in the entire world today, for the quantity issued was not great, and when the manner of the author’s demise was bruited about, many possessors of the book burned their volumes in panic.
Von Junzt spent his entire life (1795-1840) delving into forbidden subjects; he traveled in all parts of the world, gained entrance into innumerable secret societies, and read countless little-known and esoteric books and manuscripts in the original; and in the chapters of the Black Book, which range from startling clarity of exposition to murky ambiguity, there are statements and hints to freeze the blood of a thinking man. Reading what Von Junzt dared put in print arouses uneasy speculations as to what it was that he dared not tell. What dark matters, for instance, were contained in those closely written pages that formed the unpublished manuscript on which he worked unceasingly for months before his death, and which lay torn and scattered all over the floor of the locked and bolted chamber in which Von Junzt was found dead with the marks of taloned fingers on his throat? It will never be known, for the author’s closest friend, the Frenchman Alexis Ladeau, after having spent a whole night piecing the fragments together and reading what was written, burnt them to ashes and cut his own throat with a razor.
But the contents of the published matter are shuddersome enough, even if one accepts the general view that they but represent the ravings of a madman. There among many strange things I found mention of the Black Stone, that curious, sinister monolith that broods among the mountains of Hungary, and about which so many dark legends cluster. Van Junzt did not devote much space to it–the bulk of his grim work concerns cults and objects of dark worship which he maintained existed in his day, and it would seem that the Black Stone represents some order or being lost and forgotten centuries ago. But he spoke of it as one of the keys–a phrase used many times by him, in various relations, and constituting one of the obscurities of his work. And he hinted briefly at curious sights to be seen about the monolith on Midsummer’s Night. He mentioned Otto Dostmann’s theory that this monolith was a remnant of the Hunnish invasion and had been erected to commemorate a victory of Attila over the Goths. Von Junzt contradicted this assertion without giving any refutory facts, merely remarking that to attribute the origin of the Black Stone to the Huns was as logical as assuming that William the Conqueror reared Stonehenge.
This implication of enormous antiquity piqued my interest immensely and after some difficulty I succeeded in locating a rat-eaten and moldering copy of Dostmann’s Remnants of Lost Empires (Berlin, 1809, “Der Drachenhaus” Press). I was disappointed to find that Dostmann referred to the Black Stone even more briefly than had Von Junzt, dismissing it with a few lines as an artifact comparatively modern in contrast with the Greco-Roman ruins of Asia Minor which were his pet theme. He admitted his inability to make out the defaced characters on the monolith but pronounced them unmistakably Mongoloid. However, little as I learned from Dostmann, he did mention the name of the village adjacent to the Black Stone–Stregoicavar–an ominous name, meaning something like Witch-Town.
A close scrutiny of guidebooks and travel articles gave me no further information–Stregoicavar, not on any map that I could find, lay in a wild, little-frequented region, out of the path of casual tourists. But I did find subject for thought in Dornly’s Magyar Folklore. In his chapter on Dream Myths he mentions the Black Stone and tells of some curious superstitions regarding it–especially the belief that if anyone sleeps in the vicinity of the monolith, that person will be haunted by monstrous nightmares forever after; and he cited tales of the peasants regarding too-curious people who ventured to visit the Stone on Midsummer Night and who died raving mad because of something they saw there.
That was all I could gleam from Dornly, but my interest was even more intensely roused as I sensed a distinctly sinister aura about the Stone. The suggestion of dark antiquity, the recurrent hint of unnatural events on Midsummer Night, touched some slumbering instinct in my being, as one senses, rather than hears, the flowing of some dark subterraneous river in the night.
And I suddenly saw a connection between this Stone and a certain weird and fantastic poem written by the mad poet, Justin Geoffrey: The People of the Monolith. Inquiries led to the information that Geoffrey had indeed written that poem while traveling in Hungary, and I could not doubt that the Black Stone was the very monolith to which he referred in his strange verse. Reading his stanzas again, I felt once more the strange dim stirrings of subconscious promptings that I had noticed when first reading of the Stone.
I had been casting about for a place to spend a short vacation and I made up my mind. I went to Stregoicavar. A train of obsolete style carried me from Temesvar to within striking distance, at least, of my objective, and a three days’ ride in a jouncing coach brought me to the little village which lay in a fertile valley high up in the fir-clad mountains. The journey itself was uneventful, but during the first day we passed the old battlefield of Schomvaal where the brave Polish-Hungarian knight, Count Boris Vladinoff, made his gallant and futile stand against the victorious hosts of Suleiman the Magnificent, when the Grand Turk swept over eastern Europe in 1526.
The driver of the coach pointed out to me a great heap of crumbling stones on a hill nearby, under which, he said, the bones of the brave Count lay. I remembered a passage from Larson’s Turkish Wars. “After the skirmish” (in which the Count with his small army had beaten back the Turkish advance-guard) “the Count was standing beneath the half-ruined walls of the old castle on the hill, giving orders as to the disposition of his forces, when an aide brought to him a small lacquered case which had been taken from the body of the famous Turkish scribe and historian, Selim Bahadur, who had fallen in the fight. The Count took therefrom a roll of parchment and began to read, but he had not read far before he turned very pale and, without saying a word, replaced the parchment in the case and thrust the case into his cloak. At that very instant a hidden Turkish battery suddenly opened fire, and the balls striking the old castle, the Hungarians were horrified to see the walls crash down in ruin, completely covering the brave Count. Without a leader the gallant little army was cut to pieces, and in the war-swept years which followed, the bones of the noblemen were never recovered. Today the natives point out a huge and moldering pile of ruins near Schomvaal beneath which, they say, still rests all that the centuries have left of Count Boris Vladinoff.”
I found the village of Stregoicavar a dreamy, drowsy little village that apparently belied its sinister cognomen–a forgotten back-eddy that Progress had passed by. The quaint houses and the quainter dress and manners of the people were those of an earlier century. They were friendly, mildly curious but not inquisitive, though visitors from the outside world were extremely rare.
“Ten years ago another American came here and stayed a few days in the village,” said the owner of the tavern where I had put up, “a young fellow and queer-acting–mumbled to himself–a poet, I think.”
I knew he must mean Justin Geoffrey.
“Yes, he was a poet,” I answered, “and he wrote a poem about a bit of scenery near this very village.”
“Indeed?” Mine host’s interest was aroused. “Then, since all great poets are strange in their speech and actions, he must have achieved great fame, for his actions and conversations were the strangest of any man I ever I knew.”
“As is usual with artists,” I answered, “most of his recognition has come since his death.”
“He is dead, then?”
“He died screaming in a madhouse five years ago.”
“Too bad, too bad,” sighed mine host sympathetically. “Poor lad–he looked too long at the Black Stone.”
My heart gave a leap, but I masked my keen interest and said casually. “I have heard something of this Black Stone; somewhere near this village, is it not?”
“Nearer than Christian folk wish,” he responded. “Look!” He drew me to a latticed window and pointed up at the fir-clad slopes of the brooding blue mountains. “There beyond where you see the bare face of that jutting cliff stands that accursed Stone. Would that it were ground to powder and the powder flung into the Danube to be carried to the deepest ocean! Once men tried to destroy the thing, but each man who laid hammer or maul against it came to an evil end. So now the people shun it.”
“What is there so evil about it?” I asked curiously.
“It is a demon-haunted thing,” he answered uneasily and with the suggestion of a shudder. “In my childhood I knew a young man who came up from below and laughed at our traditions–in his foolhardiness he went to the Stone one Midsummer Night and at dawn stumbled into the village again, stricken dumb and mad. Something had shattered his brain and sealed his lips, for until the day of his death, which came soon after, he spoke only to utter terrible blasphemies or to slaver gibberish.
“My own nephew when very small was lost in the mountains and slept in the woods near the Stone, and now in his manhood he is tortured by foul dreams, so that at times he makes the night hideous with his screams and wakes with cold sweat upon him.
“But let us talk of something else, Herr; it is not good to dwell upon such things.”
I remarked on the evident age of the tavern and he answered with pride. “The foundations are more than four hundred years old; the original house was the only one in the village which was not burned to the ground when Suleiman’s devil swept through the mountains. Here, in the house that then stood on these same foundations, it is said, the scribe Selim Bahadur had his headquarters while ravaging the country hereabouts.”
I learned then that the present inhabitants of Stregoicavar are not descendants of the people who dwelt there before the Turkish raid of 1526. The victorious Moslems left no living human in the village or the vicinity thereabouts when they passed over. Men, women and children they wiped out in one red holocaust of murder, leaving a vast stretch of country silent and utterly deserted. The present people of Stregoicavar are descended from hardy settlers from the lower valleys who came into the ruined village after the Turk was thrust back.
Mine host did not speak of the extermination of the original inhabitants with any great resentment and I learned that his ancestors in the lower levels had looked on the mountaineers with even more hatred and aversion than they regarded the Turks. He was rather vague regarding the causes of this feud, but said that the original inhabitants of Stregoicavar had been in the habit of making stealthy raids on the lowlands and stealing girls and children. Moreover, he said that they were not exactly of the same blood as his own people; the sturdy, original Magyar-Slavic stock had mixed and intermarried with a degraded aboriginal race until the breeds had blended, producing an unsavory amalgamation. Who these aborigines were, he had not the slightest idea, but maintained that they were “pagans” and had dwelt in the mountains since time immemorial, before the coming of the conquering peoples.
I attached little importance to this tale; seeing in it merely a parallel to the amalgamation of Celtic tribes with Mediterranean aborigines in the Galloway hills, with the resultant mixed race which, as Picts, has such an extensive part in Scotch legendary. Time has a curious foreshortening effect on folklore, and just as tales of the Picts became intertwined with legends of an older Mongoloid race, so that eventually the Picts were ascribed the repulsive appearance of the squat primitives, whose individuality merged, in the telling, into Pictish tales, and was forgotten; so, I felt, the supposed inhuman attributes of the first villagers of Stregoicavar could be traced to older, outworn myths with invading Huns and Mongols.
The morning after my arrival I received directions from mine host, who gave them worriedly, and set out to find the Black Stone. A few hours’ tramp up the fir-covered slopes brought me to the face of the rugged, solid stone cliff which jutted boldly from the mountainside. A narrow trail wound up it, and mounting this, I looked out over the peaceful valley of Stregoicavar, which seemed to drowse, guarded on either hand by the great blue mountains. No huts or any sign of human tenancy showed between the cliff whereon I stood and the village. I saw numbers of scattering farms in the valley but all lay on the other side of Stregoicavar, which itself seemed to shrink from the brooding slopes which masked the Black Stone.
The summit of the cliffs proved to be a sort of thickly wooded plateau. I made my way through the dense growth for a short distance and came into a wide glade; and in the center of the glade reared a gaunt figure of black stone.
It was octagonal in shape, some sixteen feet in height and about a foot and a half thick. It had once evidently been highly polished, but now the surface was thickly dinted as if savage efforts had been made to demolish it; but the hammers had done little more than to flake off small bits of stone and mutilate the characters which once had evidently marched up in a spiraling line round and round the shaft to the top. Up to ten feet from the base these characters were almost completely blotted out, so that it was very difficult to trace their direction. Higher up they were plainer, and I managed to squirm part of the way up the shaft and scan them at close range. All were more or less defaced, but I was positive that they symbolized no language now remembered on the face of the earth. I am fairly familiar with all hieroglyphics known to researchers and philologists and I can say, with certainty that those characters were like nothing of which I have ever read or heard. The nearest approach to them that I ever saw were some crude scratches on a gigantic and strangely symmetrical rock in a lost valley of Yucatan. I remember that when I pointed out these marks to the archeologist who was my companion, he maintained that they either represented natural weathering or the idle scratching of some Indian. To my theory that the rock was really the base of a long-vanished column, he merely laughed, calling my attention to the dimensions of it, which suggested, if it were built with any natural rules of architectural symmetry, a column a thousand feet high. But I was not convinced.
I will not say that the characters on the Black Stone were similar to those on that colossal rock in Yucatan; but one suggested the other. As to the substance of the monolith, again I was baffled. The stone of which it was composed was a dully gleaming black, whose surface, where it was not dinted and roughened, created a curious illusion of semi-transparency.
I spent most of the morning there and came away baffled. No connection of the Stone with any other artifact in the world suggested itself to me. It was as if the monolith had been reared by alien hands, in an age distant and apart from human ken.
I returned to the village with my interest in no way abated. Now that I had seen the curious thing, my desire was still more keenly whetted to investigate the matter further and seek to learn by what strange hands and for what strange purpose the Black Stone had been reared in the long ago.
I sought out the tavern-keeper’s nephew and questioned him in regard to his dreams, but he was vague, though willing to oblige. He did not mind discussing them, but was unable to describe them with any clarity. Though he dreamed the same dreams repeatedly, and though they were hideously vivid at the time, they left no distinct impression on his waking mind. He remembered them only as chaotic nightmares through which huge whirling fires shot lurid tongues of flame and a black drum bellowed incessantly. One thing only he remembered clearly–in one dream he had seen the Black Stone, not on a mountain slope but set like a spire on a colossal black castle.
As for the rest of the villagers I found them not inclined to talk about the Stone, with the exception of the schoolmaster, a man of surprizing education, who spent much more of his time out in the world than any of the rest.
He was much interested in what I told him of Von Junzt’s remarks about the Stone, and warmly agreed with the German author in the alleged age of the monolith. He believed that a coven had once existed in the vicinity and that possibly all of the original villagers had been members of that fertility cult which once threatened to undermine European civilization and gave rise to the tales of witchcraft. He cited the very name of the village to prove his point; it had not been originally named Stregoicavar, he said; according to legends the builders had called it Xuthltan, which was the aboriginal name of the site on which the village had been built many centuries ago.
This fact roused again an indescribable feeling of uneasiness. The barbarous name did not suggest connection with any Scythic, Slavic or Mongolian race to which an aboriginal people of these mountains would, under natural circumstances, have belonged.
That the Magyars and Slavs of the lower valleys believed the original inhabitants of the village to be members of the witchcraft cult was evident, the schoolmaster said, by the name they gave it, which name continued to be used even after the older settlers had been massacred by the Turks, and the village rebuilt by a cleaner and more wholesome breed.
He did not believe that the members of the cult erected the monolith but he did believe that they used it as a center of their activities, and repeating vague legends which had been handed down since before the Turkish invasion, he advanced the theory that the degenerate villagers had used it as a sort of altar on which they offered human sacrifices, using as victims the girls and babies stolen from his own ancestors in the lower valleys.
He discounted the myths of weird events on Midsummer Night, as well as a curious legend of a strange deity which the witch-people of Xuthltan were said to have invoked with chants and wild rituals of flagellation and slaughter.
He had never visited the Stone on Midsummer Night, he said, but he would not fear to do so; whatever had existed or taken place there in the past, had been long engulfed in the mists of time and oblivion. The Black Stone had lost its meaning save as a link to a dead and dusty past.