The Magi and King Morgan Pt 2

This Week’s Prompt: 83. Quotation “. . . a defunct nightmare, which had perished in the midst of its wickedness, and left its flabby corpse on the breast of the tormented one, to be gotten rid of as it might.”—Hawthorne

The Prior Research:The Eye

Part 1:The Magi and King Morgan Part 1

The palace of King Morgan was adorned with thin metal chains—each link held a small carving, word, or gem. They fanned outward, along wires across the city of Lanmoth. Mothers told their sons that the net caught the nightmares of the world, and forced the strange things of the world to pay proper homage when they entered. As Lawerence and the stranger came through the great doors, they reached the growing spindles and thick knotted chords of metal. It caused the stranger no small discomfort, Lawerence noticed, to see that central triumph of the court.

The pillar rose like a tree in the center of the room, a column of woven metals and gems that shown like thunder’s net. Fires were set all around it, so auspicious shadows were cast upon the veils of the court. Each magistrate and lord sat hidden in their own parlor, sequestered from the world. The royal chamber, which occupied the man entrance, was covered by a great purple and white curtain. Three sets of eyes in bright red were painted on it—one for the king, one for the queen, and one for the princess.

King Morgan's Veil.png

Lawerence bowed to these painted eyes, and introduced the stranger as a son of the River Liliu, a worker of wonders. There was silence at first, but a steady music played from King Morgan’s chamber.

“What feat will you will work for us first?” The King’s voice said, muffled somewhat. The stranger smiled at the familiar tone.

“First, if it please the king, I will do a humble and simple spell. It is tiring, however, so it will be all I can for today—I have worked many wonders in the market, and my powers are taxed. However, bring me a bird—I will send the bird unto the realm of the dead and call her back again!”

There was a shuffling from the court, gasps behind heavy cloth where only the outlines could be seen. At last the King let out a call for a spectacular song bird—one as large as a man. It was brought forth, and slipped from it’s handlers hand! There was a shout of surprise, as it threatened to run amok with it’s talons and fierce beak! And then the many colored eyes of the stranger fell upon it.

“Sh, sh there’s no need for that…” the stranger coaxed, extending his free hand and gesturing for the bird to draw close. Slowly the bird stepped forward, one claw at a time.

“There we go, there we go, that’s better. Now, the act.” The stranger said, turning to the king’s chamber, a hand under the bird’s beak. “My wise king, surely you will fear that my act is merely some mesmerism—that I have done this through a commanding eye, and thus faked my wonders. I ask only that my friend, this fine subject of yours, confirm my wonder at each step. For with such a veil, could my eyes harm him?”

There was a general assent.

The stranger then turned to the bird, and held out his hand—and the bird grew stiff. The stranger spoke few words, in a language unknown to most there—and the one who might have understood could not, for the veil muffled those drolling words. The bird stretched its neck up, its feathers flattening until, at last, it fell on it’s side. The stranger, unbreaking from his stance, gestured for Lawerence to examine the bird. Lawerence, bewildered, rushed to the bird’s side, and proclaimed not a sound or motion was coming from the body—it was as cold as ice!

The stranger raised his staff up. A sudden whistling sound filled the are and the bird sprung upright again, it’s beak nearly sheering Lawrence’s veil.

“If this is you exhausted, friend, you may stay as long as you produce such wonders. Go, Lawerence, and take him to chambers to rest.”

When Lawerence left, Bartholomew was summoned to the King’s side—and entered the veils to the royal family. King Morgan alone was there, his wife and daughter not having come to court today. The King drummed his fingers on his secret throne.

“Bartholomew, this man we must keep under careful guard. He knows magics unseen—be ready at my word to strike him down, for he seems familiar to me.”

“As you wish, my king.” Bartholomew said, nodding.

“And take this, to guard you from his gaze. It is stronger then most—I fear it would rend your veil asunder.” the King said, handing him a charm—carved of coral, with each hole filled with a small pearl. “Our guest has come with higher purpose—and I will not allow it to be fufilled.”

The stranger was taken to the highest quarters, nestled not far from the veiled halls of the king and queen. His room had many fine things, most from lands far from Lanmoth, but that had been offered as gifts or tributes to it’s royal family. The stranger of course had little need for the finery, even as he admired them. As the King suspected, he had a higher cause.

He called to him, in that room when none were about, his many half-brothers. They were gray things, more mist then men, that were unused to these homes. They preferred the ruins of their old lives, but answered their half-brothers soft conch call. The stranger set them about to touch the great pillar, the shifting and shimmering heart of the city wide talisman.

The brothers slipped beneath the door as mists, slinking on barely seen hands and feet in the moonlight, until at last they reached the pillar with it’s many layered chains. As they reached, the chain’s light took hardened form and pricked their fingers. The gold stung like scorpions and bit like snakes. The many small gems shone like Argus’s hungry eyes, and the brothers retreated.

They had thought as much. The trip from their father’s house had been long, but entry into the city had been hard going on them. Their half-brother, with his flesh and blood and breath, found it easy. But they were afforded no-such protections. Working wonders for him on birds and buildings they could do. But not tear down the pillar.

The stranger thanked them in the customary way, with an offering and some incense. He then set about planning his mischief.

That night, the stranger lay to sleep in his special way—stepping outside of himself, as he began to dwell as one with the world. For beneath the world, below the laws of men and gods, there are great sleeping things. Their minds are the bedrock of the world we see.

So the stranger dreamed as they dreamed, as he dreamed on Mount Moni. He walked in the waking world as little more than a breeze. The great talisman in the court shone through the walls at him, glowering as the enraged sun. He made no effort to hide from it, even as it corroded on his skin. The mists of Mount Moni were not here to aid him.

Still, he stalked down the halls, flickering with each step—in but three steps he covered the entire palace, to find the room of the King and Queen. He reached to go through the door, but felt the singe of the many golden chains and tailsmans, as they gently rang at his attempt. Within, he saw the king stir. So the stranger took to the ceilings, working his way in the upper air of the building, eyes wandering and marking where he could.

As the wind, the stranger felt another presence. Another person breathing in the halls. With a single motion, he arrived at where she was—the princess of Lanmoth, looking out the window at the pale-veiled moon.

The stranger moved as a wind around the moonlight, and listened quietly. He stared down at the girl, her face a mirror of the moon. The stranger found her eyes like his—in them where a dozen dancing colors, even if they lacked his training in the arts. His gaze was lost navigating hers at times, as he tried now to complete his higher cause—but his eyes barely took root, when she stared back at him.

Magi and King 2 Midnight Chat.png

They frightened him.

The stranger knew how to guide and protect his own gaze, even as he stood nought but the sigh of sleep in front of her. The stranger was schooled in many ways of magic from his adoptive father. But the stranger was now locked in eyes that were as gifted as his.

The stranger explained his intent, even as he struggled at being held still. She gave hers. The two were locked in wits—an observer the next day would note the room smelled of burnt flesh from the confrontation, and one passerby saw ripples of colors between the two. They talked as the old dreaming things talked.

The next day, the whole royal family was behind the veils of the court. The song birds in their cages watched and waited. The brilliant eyed stranger, the only face that could be seen, prepared another preformance. This time, there was no need for his staff—he had shown it’s greatest power already, and instead chose a more terrible feat. The king had asked more pressingly for something less unnatural then another raising or convulsion.

And the stranger was ready to oblige. He had, after all, a test to preform.

So, setting his staff of bone to the side, the stranger breathed in deeply—his own breath, mixed with the toxic breath of dreams that his family had. And he stared ahead, his eyes glittering. He reached out a hand, to one of the lesser veils. A pale one, not the best kept, lacking the red eyes of the kings. He turned his thousand facet gem eyes to the veil—driving deeper and deeper in. The court waited on baited breath.

The veil parted.

The lord and lady crawled like new born kittens. With a flick of the stranger’s wrist, they rose. Smoke rose from their eyes like temple candles as he compeled the lord and lady to dance. Their feet moved to an unheard rhythm, as they embraced and parted, spun and sprang. At last they finished with a bow. The stranger closes his eyes three times and the pair awoke from their bewitchment.

As the embarassed pair smiled and returned to their veil, pulling it a bit tighter. Alas, the stranger mused. For standing outside the veils, he saw the singe marks still on their covers. Only the king’s was guarded against his vision—and even that only for now.

That night he again dreamed as old ones dream, and set about his goal. He came to the great pillar, as unbareable as it’s heat was. And there he closed his eyes—and opened the ones he had left nearby. He opened the eyes of the great song birds. He opened the eyes of the lesser nobles. He opened the eyes of Lawerence.

But Bartholomew’s eyes would not open. The great giant of Lanmoth awoke, the charm he was given cracking at the weight of such a presence. Sword in hand, still in his night gown, he ran and beat on the door to wake the king. As his fist thudded on the door, the squawking of other birds became clear—dozens of them, who had gazed into the eyes of the first fellow, were descending through the halls. Running like ostriches, they joined the nobillity with their torn veils in a mass towards the court hall. This commotion woke Morgan, who joined Bartholomew with his blade.

“My king, something magical is afoot.” Bartholomew said. The two took to follow the crowd, and found them at the great pillar, hands and claws tearing at the chains, hacking with beaks and clubs. Bartholomew rushed to push them aside—but the King stared down more clearly. For he had learned to see the dreams of elder things, even if he could not walk them.

And seeing the shape there, that child of the sea-goat, directing the vast host, the King understood.

In the Chambers.png

With a bellow, now, he runs to the strangers room. He gives no head to the sleep walking fools and birds, instead smashing aside the door. He draws his sword, edged with saphire—and sees that host of brothers guarding his guests. The ala stand, faceless and ready, battering off him as struggles through. Almost—his sword is almost in reach! One more blow, good king! One more blow, king! And then–

There is a crack, and chains collapse. A great sigh, far away, as the golden cloud of Mount Moni descends, and sweeps up all Lanmoth.

The breath of dreams takes the place of the breath of air—and both the stranger and the princess leave for the temple atop Mount Moni.

 


 

This story was…tricky. Honestly, I cut out over a thousand words and am still not entirely happy with how fast it moves or how many characters it has. I think there are too many names for such a short story–while making it a third part would have been intolerable. I think the idea, broadly speaking, isn’t that bad. I tried making my own illustrations, which, ah. Was not a wise idea on this time table.

With that in mind, next week we continue on our road of the occult and mysterious, albeit with a more sympathetic view. See you then!

 

If you’d like to support the Society, receive more stories or research, or are feeling generous, please check out our Patreon here.

The Eye

This Week’s Prompt: 83. Quotation “. . . a defunct nightmare, which had perished in the midst of its wickedness, and left its flabby corpse on the breast of the tormented one, to be gotten rid of as it might.”—Hawthorne

The Resulting story: The Magi and King Morgan Pt 2

This weeks quote is from the novel, the House of Seven Gables. The novel follows a number of themes—contrasting old, aristocratic and isolated living with more fashionable and mercantile living. The dangers of superstition, particularly of witch hunts. The futility of the past, the nature of architecture as a haunting, family feuds both within and without, fears of mesmerism, corruption of government authorities. It is a Gothic book in all but name. So, what are we to start with today, with such a wide text?

I am loath to continue with the nightmares and witches. While, yes, certainly there are creatures that I haven’t touched upon regarding dreams and nightmares—Lilith and the lilitu, for instance, or the use of dreams to take on animal forms and combat evil—I suspect those particular topics will be reached anyway. No, I’d rather focus on a different portion of the book and of Gothic literature obsession. The gaze.

In House of Seven Gables, we are introduced to two families. The Pyncheon’s and the Maule’s, a rich and poor family. The Maule’s land is robbed, by means of a witchcraft accusation. This accusation, which carries down the generations, lays at the feet of the Maule’s many supernatural capacities, not the least of which is the evil eye, which we will get to shortly. However, Hawthorne connects the power of the eye to the then modern practice of mesmerism, a science dealing in animal magnetism and hypnosis. The gaze to Hawthorne has the potential to harm—it isn’t merely a passive action, but rather a potentially malicous one.

Vathek.png

This notion of the importance of sight can be found in a number of other foundation Gothic texts. We can consider Vathek, a story that focuses on a wicked Caliph. Among the Caliph’s powers is his gazed which—when enraged—can kill a man with hatred. The Caliph’s story, including as it does demons, magical swords, and a quest to hell, is worth a read for a fan of the Gothic. We can also consider importance of vision in Frankenstien—here the eyes of the monster are what gives away it’s character to the more mortal participants and are the source of horror. Dracula like wise has a commanding stare, as do most vampires in Gothic tales—the Count of Monte Cristo is noted for his eyes, and Dorian Grey’s painting suffers when veiwed at all. The power to see and be seen are dangerous in these stories, to the last. Even the other Great American Horror Author, Edgar Allen Poe, included a fear of vision—the tell tale heart after all stars a most terrible, vulture like eye.

Where does all this fear of vision come from? Well, it is not without precedent. One of the most fearsome folklore ailments is the evil eye. Under various names, the evil eye stretches from Scotland across Europe and into parts of South Africa and Middle East. The evil eye’s effects are almost universal: a person with the evil eye can afflict another with a curse—either misfortune or ill health—with nothing more than a stare and evil intent. Particularly fearsome examples refer to mummifying their targets Often the effect is most feared among children, and so numerous precautions are taken to avoid it.

Evil Eye Protection.png

In Macedonia, clothes were worn inside out to avoid the evil eye. In Palestine, blue glass was used to ward it off. Various charms are described by Etruscan witches to keep it at bay. In Greece, at various times, blue beads and blue string have been used to ward it off from animals and other human beings a like. In Persia, rugs were sometimes woven with complex designs to avoid the evil eye, and for this purpose one author speculated Celtic notes were made to confuse the witches eye.

Who is liable to use the evil eye varies from location to location. In Ethiopia, it was often ironworking artisans who made use of it—particularly against clients who failed to pay or who were more successful then they were. Among the Suk people, one possessor of the evil eye was a rather rich rancher—however, do to his capabilities, he was avoided at all costs.

The evil eye’s spread in the states, and in New England in particular, is documented with the case of one John Godfrey. John Godfrey, as a renowned witch, was accused during one of his law suits of speaking freely of witchcraft in order to shock victims. He would say that the witches merely reported to the devil who had displeased them, and then stare at whatever they wanted dead—cattle, man, child, what have you.

That a New Englander would bring such beliefs is not surprising. In every part of England, the evil eye can be found. We have talked before, at length, of the power witches in Shropeshire had. There we have witches who nearly waste away a yougn woman by “overlooking” them, cases of a horse being used to dectet the witch in the case of Kitty Williams, and our man who fixes his enemies in place with a glance. In Lanchshire, there were stories of the evil eye again used on cattle—but frequently tied to other interactions. Outsiders couldn’t use the evil eye if they were avoided, and excessive admiration was thought to also bring on the evil eye through envy.

But the evil eye is not the deadliest or oldest concern with gaze. We can find a more fearsome sort in Ireland, for example. There the evil eye was known as Balor’s eye for sometime—and perhaps was it’s lesser cousin. Balor was a great lord of giants who inhabited Ireland, and had an eye so vast that it took seven men to lift it’s lid (or it possessed seven lids, and each took a great effort to raise). It was said when Balor gazed upon a field it withered, men died, and stone suffered. It is said sometimes that when Balor was slain—and he was of course in time slain—that his eye burned a lake into the ground where it rests to this day.

The other famed European example is the Basilisk or Cockatrice, a pair of related creatures that appear to be either a snake or a rooster. The gaze of these creatures was said to be murderous and paralytic, naturally leading them inhabit vast deserts in Northern Africa.

Corcotta.png

They shared this prowess with a less well known, but equally frightening creature: the Crocotta. This creature was accounted for living in Ethiopia or India, and was believed to have a number of qualities. When it’s shadow touches a dog, the dog is struck dumb. When it gazed on a person or animal three times, it froze them in place. It was also capable of imitating the voices of victims, and was invulenerable to steal weapons. Later additions in Medieval bestiaries added gem-eyes that, if held under someones tongue, could provide visions of the future.

Moving to the Americas, we find a number of comparable creatures. Here we enter a difficult space—I did contact a modern member of the Cherokee to confirm these stories, but my abillity to find linkable sources was hamstrung. The one I’ll focus on is the Uktena, a horned serpent—the description I found said it was as wide as a trunk, with deer antlers, and a fire jewel in it’s eye. This jewel has a number of traits: it is magical, oracular, and if a hunter looks at this jewel, they are blinded and run into the serpents mouth. Other traits include that the Uktena can only be slain by firing an arrow at it’s seventh stripe—beneath which sits its heart and life. And impressive for our discussions, looking at the Uktena will kill not the hunter, but his entire family. Combined with the creatures poisonous breath, and the Uktena is a terrifying creature to find in the woods. Nonetheless, there are stories of a man managing to slay one, and making off with the jewel.

From the Cherokee to the Lakota, we have a very distinct water creature with deadly vision. The Unk Cekula is one of a pair with Unk Tehi. The two creatures came from the north, and proved hazardous—if they reproduced, they would endanger the entire world (an origin that resembles some stories of Leviathan). So one was slain. The creatures properties are notable: She has eyes of fire, skin of stone, and claws of iron—this last trait a post-colonial addition I think—and to look upon her was death. First a victim would go blind, then mad, and finally die. Like Uktena, her weakness relates to the number seven (the seventh spot instead of stripe) and she has a magical crystal within her. A pair of brothers slew her, one blind, with the help of a medicine arrow.

Bear Butte.png

Bear Butte, which was created after a fight between Unk Cekula and a great bear.

The Hero Twins of the Dine leave a number of dead monsters behind them, but one that is worth our attention is Binaye Ahani, who slays people with their eyes. These monsters dwell in a cavern shaped like a house, with a great family. When the Monster Slayer arrives, they attempt to kill him with their gaze—the text refering to it as “lighting” shooting from their eyes. The Monster Slayer’s armor, however, protects him. Perhaps it uses the same techniques as mirror armor. Their eyes eventually stretch out with effort, and burn on their own fire. All but two are killed, and the spared youngest become birds of fortune and beauty.

We could go on—the dangers of sight on statues and icons were discussed before, and the dangers of seeing a god’s true form in some mythologies are known. But I’d like to step out of folklore and ask what it is exactly that people fear. Why is staring or being seen dangerous? Why is it assumed envy should have power here?

I think a sincere part of this is that a gaze, a glance, is a connection. To make eye contact with someone or something is to connect with them, to reach out in an unspoken way and show understanding—and that this understanding isn’t always wanted, mutual, or equal. To see something is to interact with it, and by interacting with it, be changed by it. That change can be dangerous, lethal even! Especially with wicked intent.

Our follow up story will incorporate some of this of course—we can easily weave the work of dreams and gaze together, slumber with the trance of mesmerism. The creation of illusions by the wizard and the power of a gaze by his heir seem appropriate to bring together.

If you’d like to support the Society, receive more stories or research, or are feeling generous, please check out our Patreon here.

Biblography:

Abbot Richard. Macedonian Folklore Cambridge, England; Cambridge University Press. 1903

Beech, Mervyn Worchester Howard. The Suk; Their Language and Folklore. Oxford; Clarendon Press, 1911.

Bowen, Barbra M. The Folklore of Palestine. Grand Rapids , Michigan; Wm B. Eerdmans publishing co. 1940

Coote Lake, Evelyn F. “Some  Notes  on the Evil Eye Round the Medterrianian Basin”. Folklore Vol 44, No 1, March 1933, pp 93-98

Demos, John. “John Godfrey and His Neighbors: Witchcraft and the Social Web in Colonial Massachusets”. The William and Mary Quarterly. Vol 33, No 2 April  1976, pp 242-265.

Finneran, Nial “Ethiopian Evil Eye Belief and The Magical Symbolism of Iron Working”. Folklore, Vol 114 , No 3. Dec. 2003 pp 427-433

G.H.K. “Stray Donegal Folklore”. The Folk-lore Journal,Vol 5 No 1, 1887, pp 66-68

Jackson, Georgina F. Shropshire Folklore. Edited by Charlotte Sophia. Burne, 1883.

Leland, Charles Godfrey.  Etruscan Magic and Occult Remedies. New Hyde Park, New York. University Books. 1963

Vulkanovic, T.P. “Obscene Objects in Balkan Religion and Magic”. Folklore, Vol 92, 1981. pp 43-53

The Magi and King Morgan Part 1

This Week’s Prompt:82. Power of wizard to influence dreams of others.

The Prior Research:I Dream Of Mages

Part 2:The Magi and King Morgan Pt 2

It is said that nothing lives on Mount Moni. To even a casual observer, this claims is false. Birds land on the mountain, and some grasses grow along it’s base. But the idea of anything more than the most determined creature surviving the raw stone cliffs is unheard of in the lands around Mount Moni. Knowledge of what rests on it’s summit exists only far from the land—and from such a land came Morgan. The cliffs were hard climbing for the young man, a scholar by trade. But months of travel to the mountain had prepared him for the climb up the path. A path that was often covered by mist—sleek and smooth like a river. And the top of the mountain itself was halo’d in a great cloud.

Yet up he had to go.

Mountain Moni From Afar

As he climbed, Morgan felt strange things. He saw shapes in the fog, floating off the path. Glowing shapes, that looked like faceless men with outstretched hands to embrace him. Those who knew the mountain can still point to the patches of strange white dust, where men have lept to their deaths pursuing the misty guardians. Some even saw the strange creatures, a band of thirty, gnawing at the bones to render them to dust.

Morgan, however, was a man of knowledge. He passed ahead with effort, reciting prayers to the shining chariot and to the brilliant spear and the cleaning waters of the river. The mist did not part, but the ghostly images let him bee, soaring ahead and around as they left. They whispered and hissed as they did, but there was little they could do now.

The Temple at Mount Moni.png

Atop the great mountain, through the clouds, Morgan beheld the great crumbling edifice. Pillars rose to support a long collapsed ceiling. Torches still flickered, and the broken paintings of glory were still visible, their faded eyes and hands marking the stones. At the center was a great statue—its top worn down by time and space, it’s lowere body coiled like a serpent. And beneath it, sat the sorcerer.

His hands were bedecked with jewels as the moved up and down the long ivory pipe. A mask rested over his head, his two eyes focused on the colored smoke of his fire. His tune was soft—audible only from here, as he swayed—as if to dance with an unseen cobra.

Morgan approached, and fell on his Knees across from the magician.

I have traveled far and braved many things to speak with you.” Morgan said. The sage continued on his flute, but his eyes raised slowly to meet Morgan’s own.

I have heard the sage enjoys a block of tea, from the lands of Shilab—or so they say in Kahal. So I have brought with me tea to his liking.” Morgan said, removing a block of packed leaves and placing it beside the fire. The magician played a few notes—and a thing with the torso of a man came, lifting the tea and taking it into the darkness. Green steam rose around it, and the music paused as the sage inhaled the smell of sweet green tea.

Wizard on Mount Moni.png

The sorcerer put down his flute and stared expectantly at Morgan.

I have traveled far and braved many things, to ask but one request. It is said that the sage of Mount Moni may weave dreams and passions with better skill then heaven itself—that even the greatest of interpreters may believe his words. The lord of my land has no children—I wish to endear him to me, that I might inherit his lands with his passing. I am a wise man, schooled in many classics and laws, with a good mind and soul. Only the vagaries of fate hold me away. I ask the great sage, if he should right this injustice?” Morgan said plaintively.

The sorcerer made a noise like a droning goat, until his tea was brought to him. Taking a long drink of the green tea, the magician spoke.

To mend dreams and omens and set them in motion is within my power. But I must have an offering to preform this task from your king.” He said slowly, eyes glittering on the lonely mountain top.

Morgan paused for a moment, before reaching into his coat and producing a small, iron ring.

The sages at Kahal warned of such a request. Here is a ring of iron the king wore on his wedding day—the only ring of baser metals. Will it suffice?” he asked. The wizard took it in hand, and examined it under the stars.

Yes, yes this shall suffice. I shall weave his dreams as you request—but you must grant me one request. When you are king, bring to me a child born on the ninth day of the sea goat to a dead mother—fail in this, and I shall see you undone.”

And Morgan promised to bring such a child, at the appointed time. And the magician sent him away, so he could work his wonders. With the flute of ivory, he inhaled the smoke, tossing the ring amongst the flames. He called out names of slumbering gods and spirits, who’s dreams were mighty but malleable. He wove with his flute and mask, and became that dread brother of Death.

What dreams the King had that night! What visions he saw! Chariots of gold that brought Morgan forth, the crown carried in triumph over all the world. Eagles with Morgan’s eyes, scattering the mice of nations. The old wizard of Mount Moni was cunning and quick in the language of dreams. He adorned Morgan’s image with all the signs one could ask for—and with a borrowed voice, he spoke of the great powers that Morgan would bring to bear and lay low.

And so the stargazers and dreamers were gathered, to hear of the King’s dream. And he told them of all he’d seen. The vast conclave consulted and spoke and debated and preformed. At last, they all came to agreement. The gods had spoken. Morgan was fetched, and made heir.

It was three years before Morgan ascended to be king. After his coronation, he sent word for a child born under the sea goat on the ninth day be fetched, and took quiet leave abroad. With his knowledge of the world, he road faster than any could have dreamed—and arrived at the base of Mount Moni, among the pale dunes of doomed carriers.

He brought the child, wrapped in somber cloth—the sages of Kahal had warned that bright colors aroused the fury of the wizard—upward and upward through the parting mist. At the summit he found the wizard, playing his flute. He lay the child at his feet.

We are done then, good wizard. My debt is paid.” he said. The wizard did not speak, but played to his unseen cobra. Morgan considered that the end of their discussion, and left as he came. The child stirred in it’s sleep, strange dreams coming to it from the flute of the wizard at Mount Moni.

The Wizard of Mount Moni saw Morgan again, a decade past—or so he assumed from the dreams he had seen, and the child’s growth. Morgan came by way that a fellow magician might—a chariot, hewn of unearthly metals, roiling through the clouds. Such an entrance was normal enough to raise the magician’s ire—but he saw on Morgan’s hand the symbol of clemency, and the wound that was on his chest, between layered talismans of no small worth.

So the boy had been a fine king.

Oh Magician of Mount Moni, I have traveled far to speak with you again. I have heard from the sages of Kahal that the magician enjoys for such dreadful events tea from the golden flowers of sunset.” Morgan said, breath wavering. He held out a block of tea, orange and yellow like the sunset. The Wizard stopped his flute and whistled. The boy rose from slumber and took the tea, heading off to warm it in the Wizard’s cup.

Oh Magician of Mount Moni, I ask a favor of you again. My lands prosper, my people delight. But neighbors have marshaled against me. A sorceress leads them, and she and her students have masked their movements. She knows some great skill, and has woven arrows that escape my defenses. My crown will be subsumed. I need again aid. Can you raise some vision to my defense and victory?”

The wizard was silent until he drank the golden tea, that smelled as sweat as honey. His voice was softer then before, flowing out like a warm steam.

Matters of war are small things, if heavy in their cost. I can secure your home from invasion with effort—surely they have some sorcerer, but there are none who hold the breath of dreams in them save me. But in exchange, of course, I wish for a heavy if small thing. Bring me work men to raise my temple a new—to restore it’s splendor as I direct.”

Morgan agreed without hesitation or consideration.

After he left, the wizard called his many children, the Alu of the fog. Some leg less, some armless, some headless, all gray and viscous. His living son, who was brought by Morgan years past, had prepared a great draught from the cloud around the Mountain. Each took and drank the breath of dreams—and each flew then out at the Wizards flute. They sang the whole way, of their seven elder uncles who lay cities low and feast on the blood of men. They sang of their mothers, who drank the souls of men. And then they came upon the host.

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How terrible things to be afflicted by, who press themsleves close to the chest. Who’s hands hold eyes shut—pressed down and closed with dread. Who breath in all the air in their victims lungs—and without mouth, replace it with dreaming air. The draught is painful—cold, vaporous, sticky like honey but sharp as ice. Mortal life cannot be sustained on such things.

They all died in their sleep.

So Morgan crowned himself with Jove and Alexanders great laurels. And the workmen came on his spell born ship, to raise from raw stone the old temple of Mount Moni. Lustrous it was, still wreathed in clouds. The magician’s palace was painted garish colors, and the statues that loomed over it’s arcs were clownish grotesques. But finished all the same it was, and the magician slipped in the night to steal back the dreams the workers had of those oddly familiar statues.

Decades thudded past. The wheel of time brought Morgan once more to his zenith. But in his silver mirrors, his lines began to grow. His hair had lost it’s sheen—though his interweaving oils preserved it. Death’s great and terrible hound, Time, was gnawing at him. And while in other ages, solutions and safeguards to such perils were known, they were abandoned by the time Morgan rose. So he set about that second method of immortality—marriage.

He consulted many signs and stars for this affair. He brought many apprentices to help him in his laboratory—scanning for symbols, working tablets and tables. In time, he had found a woman far off, whom he knew would be a perfect wife. Her name was Lenore—she bore raven hair and eyes like emeralds, from the distant West where the Serpent Queen ruled still. Her father was a king like Morgan, although whether he knew the arts of a wise man Morgan did not know. He sent envoys, both spirits of the wind and men in flesh and blood. They reported she was good company, learned and prudent. Morgan was delighted. Only one problem remained.

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The star Algol, that treacherous red eye that swallows nations whole, loomed over the best wedding night. Such an ill omen would ward off any astrologer or match maker. Moragn drummed his fingers, thinking of ways to forge or hide the omen. A storm could obscure the heavens, but the movement of the stars was known to learned men. He might call up some spirits and compel falsehood from the voices of astrologers, but that would not last—such things were not sublte to a king, who was often surrounded by exorcists.

No, there was one way he could circumvent the problem, though he was loath to do so. He gathered his belongings, and mounted his chariot—telling no one where he was going, he set forth in the heavens to Mount Moni.

The clouds, full of the grey spirits, parted as he approached. A decade had passed since he had last arrived. The statues and temples were full of buzzing sounds—hidden cicadas no doubt, lurking behind the many strange shapes.

The Wizard was no longer sitting before the fire. He was pacing with a young man, describe the various murals on the walls. This was, Morgan knew, how a teacher instructed in the arts of magic. Of course, they spoke in a language lost on him. His arrival, from the great front entrance, ceased the lesson for the time, as the magician turned to him.

Ah, my old friend returns again. What miracle needs working this time, that you disturb Mount Moni with your steps?” the magician said, his flute in hand.

Morgan explained at length the latest difficulty. How he had considered other options, before speaking to the wise sorcerer, how he had plumbed his resources. The wizard listened carefully, and occasionally spoke a whispered word or two the the boy born under the sea goat. At last, he replied.

A work that you are asking, so perfect to fool every oracular device against an ill omen as great as Algol, is within my power.” The wizard said—holding his hand up to stall Morgan’s delight. “However, I shall have my price. Your first child will be a daughter—surely you know this already. My own son, he lacks a bride and will have little time to find one with his studies. Your daughter marries my boy, and all will be well.”

And Morgan paused for a moment. He had, as the magician knew, considered his own fortune. He agreed, slowly, to the wizard’s terms.

So it came to pass that Morgan married learned Lenore—the dreams with gods in their splendor, who promised and explained the true mean of the Red Star. For Algol, they said, was spying on his foe men, who would be born of this union. The great cannibal of war would be undone by their daughter, the readers of stars and lineages were told. The casters of bones were given new phrases from old ghosts—ghosts they knew by title if not by name. So the wedding was arranged.

Now, Morgan lived happily. And he was happier still when his first daughter was born—in her he saw so much promise. He considered then, with regret, that she would leave for a far away place when she came of age. He kept this private from her and from her mother—for he knew her mother would despise him for decieveing the oracles, and his daughter would not understand he feared. Instead, he worked slowly.

Like a spider, Morgan wove webs of talismans through out the city. Few noticed the small markers of jade and shells, hanging from windows and walls. The markings, the carefully carved guardian dieties and beasts of the field, the running cords—most was hidden or lost. And when one had a sorcerer king, one grew used to such strange things.

So it came that, when the day Morgan had agreed upon arrived, there was a great trap waiting for the dream wizard. The sorcerer of Mount Moni, finding his son’s promised bride had not arrived, gazed down on Lanmoth. Morgan had worked his magic well, as it seemed impossible that his children would approach without some protection. So the wizard devised a more cunning plan, and called his son to his side.



Next time we’ll see the end of this tale. It got ahead of me more than I expected, and at 2700~ words, is far too long as it is. I could have edited it down, entirely removing the dialouge and just leaving the exchanges between Morgan and the wizard, but I felt those sections gave a sense of the world the characters live in and of Morgan’s own intentions and character. Next week we will have the research—and the prompt for next time, dealing with dreams, nightmares, and broken promises, will be part of the 2nd half of this story! What do you think the wizard has planned to entire the warded land of Lanmoth?

Find out here! The Magi and King Morgan Pt 2

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I Dream Of Mages

This Week’s Prompt:82. Power of wizard to influence dreams of others.

The Resulting Story: The Magi and King Morgan Part 1

Dreams and magic are large and recurring themes in a number of these prompts. And so today we’ll take some time to not only discuss the folklore of dreams and magicians—of which there is plenty—but some of their fascination, particularly in the time of Lovecraft, and some occult theories (however medieval). Needless to say, the man who commands dreams is to be feared in deed.

Recent works of fiction have put strains to separate the wizard from his various compatriots—the witch, the sorcerer, the warlock, the shaman, the priest, the magi. At its root, the word wizard does derive from the word “wise” and refers to the learned man or the sage. However, as we have documented, this does not mean a man who is benevolent nor does it mean one who does not make pacts with dark powers, nor one who does deal in holy powers. While witchcraft in an anthropological sense is associated with unintended malicious power, wizadry and sorcery tend to be more prepared. In a folklore sense, however, we would do well to remember that the line between the cunning folk and the wisemen is not always clear. So, what can wizards do?

In Scotland, we have many records of the powers that a witch or wizard might exert over the world. Powers over wind and weather, storms called up and sent back down are reported among court documents. In both Scotland and Nova Scotia, this power extends to strange orbs of fire in the night—often that burden the body and the mind. The same text reports tales of darkness conjured by sages of India in Marco Polo’s narratives. Scottish sorcerers also exerted the ability to render things sterile or fertile.

Scottish and other English wizards were also ascribed the power of commanding animals and humans alike, as we have discussed when talking of the devil’s deals. These powers could result in death or worse, trapping people until the starved. Particularly skilled practitioners as late as the 1800s (and to this day in some places) have the power to bewitch serpents and endure their bite without harm.

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Nova Scotia folklore reports a way of gaining power over a person with a ritual. One must find a frog, tie his legs to avoid him hopping, and put him atop an ants nest. In time, the ants will devour him, and the frog will begin hollering and yelling. You must not hear him holler—that will kill you. After nothing but ones are left, take the hopping bone—his hind leg. Place it on your target’s body for a few seconds, and they will be yours. This same rite yields different variations, sometimes using serpents for the purpose or using two bones. The first bone ensnares the second bone sends the person away.

Fiji and other places have reports of magic that follow a broad theme of requiring a portion of the victim to be of any use. This rule can be illustrated in a dispute between two men, Fillipi and Nayau. The two men, after arguing over who was the superior magician, exchanged food. The sorcerers set about certain secret workings on these objects, and then place them in the roof of their victim. These workings include fasting, eternal heat for four days, and aversion to the sea. Fillipi ends up dead—however, Nayau fails to find his body and release the evil Fillipi had built up. The Nayau man thus also falls dead, his spear stabbed into the incorrect grave on the last night. Proper treatment of the dead having unexpected consequences might be the topic of this weeks patreon or another time—needless to say cosmic events have sometimes emerged from reckless ignorance of cosmic forces.

Tibetan magic intending to harm someone is equally attested to. Placing hair or nail clippings under the altar of a wrathful deity, for instance, draws the destructive power towards the target. Cursing and invocation of these powers is alos a means of harm. More elaborate, however, is the ngan gdad. This ritual requires nail or hair clippings, placed in a circle. The cirlce is marked by four curses—each reaffirming that something must come to an end (the life, the descent, the heart, the body, the power)–which is smeared with menstral blood along with the clippings. The entire ritual is placed on a prepared paper with an image of the person, and wrapped in a package. The package in turn is placed in a yak’s right horn, with additional harmful items—the blood of a man, a woman, and a dog; brass and iron filings from a smith; earth from a cross road; and an object used in a suicide; a portion of a woman who died in birth; some acontine; and water from an underground spring. This concoction is topped off with two live spiders, who are sealed inside with the hair of a corpse. This is sealed with poisonous wood.

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The entire process is poisonous, so the sorcerer must avoid his own contact. After this, a ritual involving the bones of the poor, the butchered of war, and earth of a haunted mountain is preformed. The wrathful gods are invoked, and the magician will attempt to hide the horn in the victims house during dawn or sunset. Within three months, the first signs of misfortune appear. Eventually, the entire family of the house dies.

While this is the most elaborate Tibetan ritual, it is not the only means recorded for tibetan sorcerers to work harmful magic. A number of lesser rites are codified that invovle drawing a mandala of a specific color and working with a statue or image of a person. Others involve the writing out of names and descent to invoke illness and malady, and elaborate rituals like the above to call upon four armed killers. For sake of space, we will abridge those specific rituals.

 Interpretations of dreams in Tibet, as elsewhere, is seen is a way of understanding the future. Among most persons, dreams of being clad in armor, riding a miraculous steed, or being in formal dress are all good signs of progress and prosperity. However, dreams of storms, swamps, and filth are ill omens. Different spirits can also influence dreams—a theme we will follow through out our work, as the wizard often works through spirits and other such things. “One can also determine which class of spirits caused the hallucinations one experienced in a dream: if one saw a snowy mountain or a soaring white bird, then the lha caused this dream. When seeing an old temple, images of clay, a fox, or a small child, the dream was caused by the ‘gong po demons. To see snakes, frogs, girls with a·pale-blue skin, and mountain-meadows are mirages caused by the klu. The btsan make one see rocks, trees, riders, and warriors, the the’u rang let appear ash-coloured children in one’s dreams; if one sees the figures of Buddhist priests, of asses, monkeys, rats, horses, and dogs, these dreams were the work of the rgyal po demons, and if one trembles with terror and fear in the sleep, this is due to the influence of the bdud.”

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Dream interpretation is also marked by Cornelius Agrippa, a famed occult writer in the middle ages. Agrippa attests to beliefs that dreams are celestial influences—drawing the common distinction between fantasy and true dream. While dreams are according to Agrippa effacious, he regrards them as unreliable. Or, rather, omens that cannot be universally understood with one meaning. Nonetheless he argues for a focus on the potential and influence of dreams on this world, and if understood accurately is the most effective means of seeing the future.

Dreams as divine messengers are of course common. We have Daniel, a wise man who’s position is derived from his ability to understand dreams (and who, perhaps like a sorcerer, has no fear of animals). We have the Odyssey’s dream messages from Athena. We also have, notably, the use of dreams by Juno in the Aeneid. Here, dreams are the tools of wrath and are used to misled the Etruscans into a doomed war against Aeneas.

The use of dreams to see faraway places is promient in later works. We can consider, for instance, the story of visiting the Antartic that is found in . Here the narrator bears witness to a great battle among old gods—Zeus and Odin set about a war path, as their lands are being pushed ever farther back. A tale by the same author in  In The Pale of a similar man, who went to the Antarctic and found the lost tribes of Israel and the descendants of Moses living there as if in a new Eden.

The wizards power over dreams, however, takes the most direct appearance with the Night hag and other commanded spirits. We discussed the Night Hag at length here, but there is of course more to say then that. We can consider the creatures a Sumerian exorcist encountered, which included the invisible demon Alu. The alu dwell in ruins, and wait to rush upon people at night, enveloping them in their garments or sneaking into bed rooms to steal men’s sleep. They appear as half-man half-demon creatures, sometimes faceless, earless, or even limbless. The baku of Japan is another strange dream spirit—it frequently is called upon to eat dreams, and has a generally benevolent image. That said, a hungry baku may devour good dreams as well—destroying hopes in the process. The Baku has gained a more benevolent reputation as of late, however, as it eats nightmares of children. Also, it looks more snuggly then a demon lurking on your bed.

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Western powers over dreams are also ascribed. The Book of the Magus suggests a method by which a wizard may compel or bring forth true dreams. It relies on the construction of a ring dedicated to celestial powers, prepared at a key moment in time. The subject of the dream is to be tied to the power and moment—as is normal for the creation of such talismans in Western occultism. The practioner must also fast and obstain from many worldly pleasures in order to avoid ruining his project.

The Magus reports an incident where dreams give the impression of soaring and flying, in a way comparable to our earlier examples from weird fiction:

“At LINTZ I worked with a young woman, who one evening invited me to go with her, assuring me that without any risk she would conduct me to a place where I greatly desired to find myself. I allowed myself to be persuaded by her promises. She then gave unto me an unguent, with which I rubbed the principal pulses of my feet and hands; the which she did also; and at first it appeared to me that I was flying in the air in the place which I wished, and which I had in no way mentioned to her.

Pass over in silence and out of respect, that which I saw, which was admirable, and appearing to myself to have remained there a long while, I felt as if I were just awakening from a profound sleep, and I had great pain in my head and deep melancholy. I turned round and saw that she was seated at my side. She began to recount to me what she had seen, but that which I had seen was entirely different. I was, however, much astonished, because it appeared to me as if I had been really and corporeally in the place, and there in reality to have seen that which had happened. However, I asked her one day to go alone to that same place, and to bring me back news of a friend whom I knew for certain was distant 200 leagues. She promised to do so in the space of an hour. She rubbed herself with the same unguent, and I was very expectant to see her fly away; but she fell to the ground and remained there about three hours as if she were dead, so that I began to think that she really was dead. At last she began to stir like a person who is waking, then she rose to an upright position, and with much pleasure began to give me the account of her expedition, saying that she had been in the place where my friend was, and all that he was doing; the which was entirely contrary to his profession. Whence I concluded that what she had just told me was a simple dream, and that this unguent was a causer of a phantastic sleep; whereon she confessed to me that this unguent had been given to her by the Devil.”

In Mongolia the framing device of the Saga of the Wise Walking Khan involves the son of a khan enraging a group of magicians. These seven magician brothers are first approached by the two brothers, to learn the art of magic. They teach the elder brother false lessons, while the younger brother at night listens at night to learn the true lessons. Afterwards, the younger brother comes up with a scheme. He tells his elder brother that there will be a new horse in the stables asks his brother to take it to be sold—but not to walk past the seven magic brothers. The elder brother does not believe there is anything to fear from the magicians—after all, they didn’t teach any magic so they had no power. The Seven Brothers recognize the magical horse and worried their monopoly will be broken, descend with intent to kill the horse, after buying it.

The horse, it happens, is the younger brother in disguise. His intent was to turn into a horse, be sold, turn back, and flee.

After a shapeshifting chase, the younger brother finds his way to a great sage. He asks the sage to turn him into a bead and hold him in his mouth—and to turn seven beads into worms, as the magicians approach the door as mere men. The magicians see the worms, and thinking one is the younger brother, they turn into birds to devour them. The great sage drops the bead, and the younger brother emerges. He takes a great stick and kills them all. His saga then follows his tasks to repay the great sage.

The Greeks marked this division of dreams between fantasies and reality with the twin gates in the realm of Hades. There, dreams of falsehood flow from the gate of ivory, and dreams of truth from the gate of horn. Dreams are also there tied into the lands of the dead. The power of the dead to talk in dreams is attested to, almost as thoroughly as the power of the cunning wizard to speak with and command the spirits of the dead. But that will have to wait for another time.

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Around the time of this prompt, it was not only the occult world that had interest in the world of dreams. Rather, the scientific community—or the begins of one—showed interest. We can consider the work of Sigimund Freud, who suggested dreams showed supressed and buried desires and ills. Carl Jung, one of his disciples, expanded this notion of the power of dreams to communicate from the great unknown of the unconcious mind. Jung extrapolated the source of these dreams into a vast universal unconcious, where the whole of mankind might be said to be dreaming.

The notion of dreams that are more substantive then reality, and the potential for sages to influence them, calls to mind an old Taoist story. Once Chuang Tzu said that he was dreaming he was a butterfly—and only knew his happiness as a butterfly. The sage wondered, was he a butterfly still dreaming he was a man or a man dreaming he was a butterfly? The sage leaves the question unanswered.

In dreams a man can live a thousand lives, wear a thousand different faces. The power of dreams then is two fold—to make a life like illusion, and to send messages of great importance. It isn’t hard to see how a wizard with command over dreams might manipulate a community—even barely remembered, dreams of the same thing over and over are effective. If we grant our sorcerer can observer the sleeping persons, then we have new elements to introduce. A sorcerer might use these gazes to test his victims, as a sort of fantastic simulation. As we have seen here, the danger of a wizard is great especially if personally invoked. We had a wizard hero last story, so I think this time we will have one in a villainous role.

I am also feeling a bit more fantastic. That is, away from set in stone locations ot an unknown place. Given the Sumerian story, I think the lair of this wizard is the crumbling ruins of some old temple or palace—and perhaps there is where whatever ritual or tools he uses are found. What sorts of magic might he work? What plans does this wizard have? There is horror to be found in a man who from afar exerts power over the elements, the invisible killer. The dread master with his assistant spirits.

 

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Bibliography

Nebesky-Wojkowitz, Rene. Oracles and Demons of Tibet. Kathmandu, Nepal, Book Faith India, 1993.

Dalyell, John Graham. The Darker Superstitions of Scotland.Glasgow, R.Grifin.co, 1875.

Busk, Rachael Harriet. Saga of the Far East; or Kalmouk and Mongolian traditional tales. London, Griffith and Farran, 1973.

Fauset, Arthur. Folklore of Nova Scotia. New York, American Folk-lore society, G.E. Strechet and Co. 1931.

St. Johnson, Reginald. The Lau Islands(Fiji) and their fairy tales. London. The Times book co. ltd 1918.

Iliowizi, Henry. In The Pale: stories and legends of Russian Jews. Philidelphia. Coates. 1900.

Iliowizi, Henry. The Weird Orient: Nine Mystic Tales. Philidelphia. Coates. 1900.

Thompson, R. Campbell. The Devils and Evil Spirits of Babylonia. London. Luzac and co. 1903-1904.

What Mr. Diamond Met on the Shore

This Week’s Prompt: 81. Marblehead—dream—burying hill—evening—unreality.

The Relevant Research:Marble Heads and Marblehead 

Mr. Diamond held his hand out as the storm rolled over his dream. He was used to dreams of Marblehead’s coast, of its hills and the sea. It was a gift he had found useful, if unreliable at times. There were no ships coming in from sea—no great monsters indicating pirates. No, there was just a great inky black cloud, with flecks of green, as if a sickly mucus sun shone just behind it.

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As Mr. Diamond resigned this to a warning of plague, it finally began to rain. The first drop fell and splattered on Mr. Diamonds hand—a bit thicker then water. Looking down, Mr. Diamond frowned at the purple stain…until more drops fell. Hundreds of thousands came down, and a few landed again in his hand. They didn’t splatter though. They wriggled in his hand, tadpoles squirming between his fingers. Small fingers sprouted. They looked now like infant hands, gripping his earnestly.

They were revolting.

Throwing them to the side, Mr. Diamond made his way along the shore of his dreamed of coast. The bay didn’t abet those, and soon the strange creatures were gripping at his feat—they coated the buildings like a squirming moss. Mr. Diamond frowned at the strange singing they made, the awful appearance of their slowly opening eyes. Eyes that bulbed up like mushrooms from the masses, blossoming open to reveal goat pupils. The entire town, covered with those strange eyes.

*

Mr. Diamond awoke and set about his day. He was used to dreaming such dreams, and his memory of them never faded. Practice had refined that skill into something more sublime such that his dreams sometimes seemed longer than his waking lifetime. Still, the stranger ones needed a second consultation. Mr. Diamond was familiar with a number of experts in the distance, but getting to them would take a great deal of time. And this seemed to require more…immediate consultation. Which he luckily had an abundance of.

Staff in hand, the moon still to his back, Mr. Diamond approached the burial hill, where small stone markers stuck out of the ground. While chiefly for the memory of the departed, Mr. Diamond was more thankful for this traditions expediency. A grave stone to him served the same purposes as a door did to the debt collector.

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So he struck a number of graves with his staff, and intoned their names deeply. Not the ones on the graves precisely, but the ones he had learned over the years of living so close to the dead. Names change ever so slightly on death.

The ground rumbled at each blow, as his incantation grew on the wind. The sound of burrowing shapes could be heard—worms and other subterranean features parting for the dead to speak. As he stopped, he turned to see the cracks giving way in the ground—small cracks that looked shallow, but reached all the way down into the graves of their inhabitants.

The dust clouds formed vaguely human shapes, hunched over with centuries of weight. They gathered in a crowd, muttering and cursing to each other. The dead of Marblehead were not the largest poll to draw from. But the names of those who were here before weren’t in Mr. Diamond’s vocabulary.

Good evening.” Mr. Diamond said, letting a small smile slip. “It has been some time, good captains and maidens.”

Did your ships not arrive as promised?” The first ghost—Brown’s boy, new among the dead and still somewhat irksome—asked, his coat billowing in the wind. “We were having a delightful dream.”

Ah, my ships my ships…well, my dear Captain has yet to send me word. But I trust your arms. No it is the matter of dreams which I have come to discuss.”

A wise woman can tell you that, leave us–” the ghost began, before another rested a silencing hand on his shoulder. Julie Cotton stepped ahead of Brown and frowned with her fallow face.

Dreams, Mr. Diamond? What did you dream of to call us so soon?” She said, as other ghosts murmured to one another. “Time escapes us—the reckoning of months and years is past me, honest. But it cannot have been too long.”

Mr. Diamond nodded and politely described the strange rain in his dream, and the shapes that had come from it. There was silence and then buzzing among the dead. They spoke to one another—spoke quickly as well, so they sounded like buzzing cicadas, long having lost the need for breath. Their enthusiasm for conversation was somewhat worrying to Mr. Diamond. At last, he grew impatient with the discourse, and tapped his staff on the brick to call attention. The dead turned at once, as if a church bell had rung beside their ear. Several hissed in irritation at Mr. Diamond, but he was beyond care.

My kind guests, I only have so much time to speak. The sun may rise soon—and with it, you must return. What can you warn me of?” Mr Diamond said, holding his staff a bit higher to ensure a peace. He looked about at the silent specters for a time, before at last one of them spoke. The old minister, Cheevers—still in his garb—spoke slowly as if afraid his tongue wouldn’t be understood.

We haven’t much time regardless, Mr. Diamond. Time is strange to us, we had thought this concern farther away. Something strange slipped through our parts—it passed without incident, but your dream is warning that it will wash ashore soon. Stay to your self for three days—do not go into town, no matter the need, do not approach the coast line no matter the temptation. After three days, you may see for yourself what has come ashore. We cannot say percisely what it is, but something fearsome. Something we forgot.”

Mr. Diamond frowned, and raises his staff for a more straight forward answer—but the sun’s warmth came up behind him. As it’s orange rays arrived, the dead retreated—like a fog pushed away. Mr. Diamond grimaced and resolved to call them back the next evening. The answers he had received were far from adequate. But their advice was…palatable. He had no particular reason to go to the coast today, and staying to himself suited him fine.

And so he went about his day, investigating affairs abroad and reviewing the requests that other more civic minded members of the colony had made. He made sure his crops would come in well, and finished another small carved figure to harvest them in the night. As he set the small figurine with rest, he paused. The foul smell of rotting fish came over the air, and Mr. Diamond turned towards the source—the sea. The sea’s dark blue stained wine red, purple ink spreading over the canvas. The boats…the boats were close together. They had caught something.

Mr. Diamond idly took one of the eyes from the statue—a preserved eagle eye—and whispered a word to it. Staring more carefully out, he saw the nets pulling something large and heavy up from the depths. Two pale arms of marble reaching skyward, out of a bubbling milky mass. Something stared back as Mr. Diamond recoiled.

So that is what the dead were on about. Something fished up from the sea. Mr. Diamond considered his options carefully. The dead’s warning was no doubt wise—or rather, it was well attuned to Mr. Diamond not joining them. The dead dreaded the arrival of a sorcerer among their ranks. But, on the other hand, Mr. Diamond was aware that the statue—now being brought ashore, like a strange mermaid with hands raised to heaven—was a danger. One he could not abide preying on his fellows. But for now, he chose prudence. It might be that this was a passing danger—one that his interference would only make worse.

Still, he kept his eye on the town. And grew worried. The statue, once raised on the shore, was of a towering and lithe figure, hands raised up to the heavens, head covered in a veil. A fog seemed to hold around her, a constant spray of water. The townsfolk had for the most part merely let her be—left her standing not to far from the dock, her hands raised as if blessing their boats. That was acceptable, if unusually for a Puritan sect. She seemed deeply…Catholic or even pagan to Mr. Diamond.

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But it was not unheard of for colony to find something new and novel, and hold it dear. Especially if it was well made. No, what started to alarm Mr. Diamond more was the gradual movement of the statue—gently drawn closer and closer to the town and up the shore. At first he thought it was of its own power, but as he steadied his vision, he caught them—the occasionally child or fisherman or wife would take a moment or two to push the statue up closer. To a more sturdy position, or to a more clear view of the town.

That children were making, from wet sand, small simulacra of the statue was not unusual either. Children, when they had the opportunity free of their parents to alter their surroundings, mimicked them. And the older gentlemen, those who’s age had worn them down beyond most work, carved wooden toys as well. That those resembled the statue was more concerning. AS the day went on, a small crowd of the statues began to form around the large marble one, wooden echoes rippling out.

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By that point, Mr. Diamond had observed the statue move to near the center of town, on small waves of human labor. It was painful to see, through the eagle eye, even as birds rested on it’s shoulder. He avoided the statue’s upward gaze, rolling the eye in the bowl to glimpse around more generally. It was nightfall, and the sailors were coming in again—this time with a bounty of fish. They set home with their catches and all seemed normal.

Mr. Diamond retired up to the burying hill again, as night fell. He took his staff and spoke his summons, striking the stones and the occasional burial.

Nothing moved.

Mr. Diamond frowned as he paced again, striking the ground directly as to batter on the homes of the dead, swearing and invoking the oldest tongues he knew—reminding them of the jurisdiction of the living, swearing to beat them with his thorn staff when he found them, promising the flames of perdition. Had a man or woman stood there, they would have witnessed a sermon full of hellfire and brimstone upon the dead.

Nothing moved.

The night was clear as day, the moon revealing a placid and calm earth. Mr. Diamond turned now towards the sea, where a vast fog had settled. He resolved then to go down to town at noon. And see what sorcery this statue had wrought from the sea.

*

His dreams were inky black—falling into a bottomless sea. Diamond saw the sun fading away above him, and felt the dim light of stars behind him—as if he was falling into the darkness of the night. Hands wrapped around his arms and gripped his mouth. Pulling him down, down among broken ships and dead sailors illuminated by glimmering stars and flickering candles in fish mouths. And he felt the blood seeping out of his mouth.

nightmare-tadpoles.png

He awoke, coughing up water. Stumbling, Mr. Diamond stared shaking at his hands. Color slowly returned. As he stepped outside, a drop of water fell on the top of his head. The sky had been completely covered in clouds while he sleep—and looking down from the hill, Mr. Diamond saw that the fog of morning was preserved by the great storm.

Wandering along the rocky shore, Mr. Diamond encountered some of the sailing boys, watching the ships. The idols hands were visible around the youngest’s chest—he was holding the wood like he was protecting an infant. Mr. Diamond paused.

That’s a strange toy you have there, Phillip.” Mr. Diamond said, eyeing the shape. The boy looked up, as if he had been struck before speaking up.

It’s not a toy! Da says it’s good luck!” Phillip said, shaking his head. “I’m supposed to keep one, and he’ll keep the other, to keep things safe.”

Really now.” Mr. Diamond said, his eye scanning the rest of the young faces. They where looking back at him with usual suspicion. “Well, best of luck then, Phillip. You’re starting to look pale.” Mr. Diamond said, moving deeper into town.

Phillip wasn’t the only one—there were small statues everywhere Mr. Diamond looked. Beside door frames, or perched on top of them. Others littered around fields, even a few that had fallen over into heaps. The nightly ran and the thin mist that hung in the air gave many a mildew smell—and moss was growing over others, rendering their features indistinct. No one gave Mr. Diamond trouble as he observed the town. It wasn’t unusual for the old witch of the hills to come down to look around. Most people kept to themselves.

Better to leave him to his work, and not risk attracting his ire.

As he walked, however, he nonetheless felt the pressure of a thousand eyes coming down upon him. The veils, crudely carved in the statues, flowed together. Something lurked behind them—even the small crowd of uplifted hands near the mayor’s house seemed to be reaching out to grab him. Mr. Diamond, however, finally made his survey, before arriving at the great statue at the center of town.

Her veil had fallen, ever so slightly. An eye stared out. Fixed on him.

Veil Peirced.png

Mr. Diamond felt fingers running on his back—small, infantile things. Curious even. He was gone before the rain started to fall. Heavy and thick on the mist covered streets. Mud covering up stones.

Mr. Diamond did not need to descend to the grave hill. He knew they would not come. He had barred his door and consulted his books. He had taken down his mirrors and—in rooms unlit, as thunder croaked over head—consulted visions unseen. He had spoken words in tongues most forgot. He had felt, in that muddy rain, the squirming shapes that came down with them.

*

Mr. Diamond strew the old book on the floor. He spoke into the mirror old names—ones that had deep, droning tones that would be unknown to most Englishmen. Names that had rough, ill used letters, guttural sounds, whistling tones, and rattles. They wore masks in European lands, of Saints and spirits. Some resembled thunder-spitting dragons; some great bulls of the Euphrates, but without faces; some men and women on airy forms.

Mr. Diamond was unused to this magic—it was a higher art then the mere calling of the dead from their tombs. It was more taxing as well, as his limbs felt aged from every incantation. But the dead would no heed his call. He reached out then to the others. He made many bargains then—many signed parchments and sworn libations, many swears and banishment. Those who know much of Mr. Diamond may find the place around his house marked in strange ways by so many invocations.

THe House of Diamond.png

And then the orange fingers of dawn, dampened by the now breaking clouds came. And Mr. Diamond, exhausted, his body feeling older than a century, stepped outside. And saw the mist recede—he saw the places where the ground had shook, the marks of battle between those forces he had sent down in darkness and an unseen lot. He saw, towering near the entrance of town, a new sharp needle of stone along the shore.

Rolling down the stone where small striations, like cloth flowing in the wind. Near it’s top, a bird perched and pecked at a small hole—one of dozens running down the coral outburst. The waves and mist hung about it. Splinters of wood shot out of the statues feet. There was a noise from the nest of broken images—and Mr. Diamond saw a pitiful hand, skin sloughing off the bone, rise out of the broken shells of images. The fishermen went out to see, ignoring the strange shapes as they went with their nets back out onto the sea.


I think this story works well. A few more passes would make it great. If I expanded it, Diamond’s ritual at the end would have failed and we would have some more gradual introduction to the statue and its effects.


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Hold Fast!

This Week’s Prompt: 68. Murder discovered—body located—by psychological detective who pretends he has made walls of room transparent. Works on fear of murderer.
The Resulting Story:
Dr. SuSan and…

The prompt this week brings us to something of a genre these days: the detective with supernatural or near supernatural capabilities. Pysch, The Mentalist, Monk, the BBC’s Sherlock, and so on. All these shows feature uncanny detectives who pretend to have psychic or unnatural powers, or in the case of Monk, Columbo, and Sherlock they use less conventional modes of thinking to achieve similar ends. The detective in reality possesses only human faculties, but these faculties are exaggerated to the point of unfailing power.

From a literary perspective, this prompt reminds me of one particular story by Edgar Allen Poe: The Tell Tale Heart. Poe’s influence on Lovecraft as a horror author is indeed vast and in need of reconciliation. Here the fear of the murderer is the greater force. The noise of the imagined heart still beating in the floor boards drives the murderer to madness and compels him to confess his misdeeds to the officers of the law. This story likewise plays on the fear of discovery—of more than the murder, of course, since the body is located early on. The detective must suggest that he has seen more by making the walls transparent then merely the body.

From the perspective of folklore and other traditions, the detective has an intreasting lineage. A common capabillity of sorcery and magic is the location of the unseen or the lost. The abillity to find and retrieve missing objects or to ascertain unseen causes can be found in various places around the world, often as the cause of illness or despair. For instance, among the !Kung, shamans locate unseen arrow heads that cause illness among the living. Shamans of the Netsilik deal with invisible casues of illness as well, from extra souls sapping life force to the strange tupilaqs.

More elaborate attempts are also recorded. The Key of Solomon supplies one spell, which deploys the rope of a hanging and sieve to locate a thief that has made off with an object. The Lesser Key gives three demons who can find those things lost or hidden (Foras, Kimaris, and Vassago, pictured below). The Book Pow-Wows or Long Lost Friends is a grimoire of more recent origin in the United States which supplies ways to imoblize thieves and compel them to return stolen goods, as well as locating hidden treasures beneath the earth such as water and iron.

Demon Sigils.png

The detective interacts in a similar way here—despite the fact that his magic is a farce, he is playing off the world of the unseen. While fear has physical symptoms, feelings and experiences, they are rarely considered the root of the emotion. Like a shaman or magician, the detective plays off the hidden world to reveal things about this one. Psychology’s connection isn’t that far fetched—the term quite literally refers to the science of the soul after all—and so might be an intentional allusion here. Especially in the era Mr. Lovecraft was writing in, psychology’s exact meaning and fate were contested.

For instance, the spiritualist movement we discussed before was a significant part of psychology for a period of time. The science of the soul for a time included things that now are frankly the occult—the sort of beliefs that are more akin to New Age than clinical psychology. We can include here the works of Sigmund Freud and his camp, who’s school of psychoanalysis may not be as credited now as it once was, as well as works such as Mesmerism which sought to use powers of the mind to affect the body—for instance to work healings. Mesmerism and other hypnotists engaged in occult experiments as well, in some cases attempted to glean information on other worlds or past lives from the hypnosis. These ideas often hinged on vitalist theories of life—that there was a cosmic and measurable life energy that permeates the cosmos. This energy is often associated with heat, electricity, and other phenom on. Other examples of vitalism include Odic forces, which produce bio-eletric fields and is referenced in dowsing(and were delightfully used in an Atomic Robo story here); elan vital, which contains the bedrock for consciousness and gives rise to evolutionary changes; and Orgone, which is past Lovecraft’s time, but which supposed that everything from illness to weather could be effected by these internal forces of the body.

Orgone Cloud Buster

Wilhem Reich’s Cloudbuster, a device based on Orgone to manipulate the weather.

Other works that blended the understanding of the body and the soul, to unfortunate results, was phrenology and race “science”. The discredited field tried to explain the nature of the soul by examining physiological differences in skull size. Given Mr. Lovecraft’s proclivities and racism, we can throw it on the heap of more bizarre uses of psychology.

I pursued this line of reasoning further, as the field of pseudo-science and strangeness is interesting to me. According to Wikipedia—a good resource for my cursory research—there are a number of pseudoscientific theories I was unaware of: graphology, the analysis of handwriting to determine the psyche of an individual; primal therapy, the idea the individuals are most effected by prenatal experiences; and the law of attraction, that by thinking on a thing we draw it closer. These various pseudosciences and discredited theories do place the idea of a psychological detective as essentially supernatural or magical detective as plausible or believable.

So, with all this in mind, how should our story proceed. The prompt has the detective deduce the murder, but drive the criminal to confession by pretending to be magical. We thus begin the first act with the discovery of the body. We would then go on to examining the house searching for evidence. Three instances, I think, of ‘finding’ hidden evidence and then the confrontation. Now, I think this particular drama could end one of two ways. Either it ends with the murderer and the police being lead to where the detective found the body, and thus the murderer confessing. Or, the murderer is driven by fear to lash out against the authorities and attempt to flee or kill them. Either ending could work, and I’m not sure which is better in this case.

I recently concluded that our psychologist might not be the best character to take as a point of view–rather, a more interesting character would be an associate of his. A Watson, a character who like the audience is unsure of what is coming and going, but nonetheless curious. As written, it seems our detective knows the murderer, and that seems far less entertaining of a story then one where the audience and one of the characters is partially in the dark as to the proceedings.


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What’s In a Name?

This Week’s Prompt: 63. Sinister names—Nasht—Kaman-Thah.

The Resulting Story: The Brand of Nasht

We begin this week with an interesting pair of names that are of note in the world of the Mythos: Nasht and Kaman-Thah are the priestly guardians of the Dreamlands of Earth, preventing the unworthy from journeying there in slumber. This role lacks the sinister overtone that Lovecraft has here described; all accounts point to Nasht and Kaman-Thah being beneficent forces of caution. Digging around the paragraphs or so dedicated to them in the Dream Quest for Unknown Kadath, we find a few suggestions of where to go. They wear crowns of Egypt and have at the center of their temple is a pillar of fire that seems to reference Zorastrian fire shrines. Mr. Lovecraft’s interest in magicians of the middle east—hardly a unique topic for his time—is well noted.

However, the use of names might provide more of a resource. Names are things with no small amount of power. The real name of an individual can grant power over said person. Isis gained power over Ra by means of learning his true name. Ra in turn formed the gods from naming of his limbs, according to the Egyptian Book of the Dead. These names can be invoked for the safety of the travel into the world of the dead. The name of a god invokes their power—it is in the name of the Father, the Son, and the Holy Ghost that Catholic and Orthodox rites are preformed, for instance. The inability to name or create image of the Abhramic God is precisely because of this power wrapped up in names.

TheFuries

The Kindly Ones

This power of names and the divine extends further into mystic and magical arts. Writing the name on pieces of lead and burying it in the ground was a common way to lay a curse on someone in Greece and Rome. The recitation of names is key in conjuring forth demons in the Goetic arts. In the Odyssey, the name of Odysseus has to be learned for the curse of Polyphemeus to lay hold on him. Without the name, the curse couldn’t find its mark and be grounded in the world. Names are often changed for the sake of politeness: The Friendly Folk and Kindly Ones (the fae and furies, respectively), are named not so much for accuracy as for appeasement.

The names of children are of special importance. Many cultures take pains to wait to name the child, especially in regions with high infant mortality. The role of Christening in some countries doubles as protecting the child and marking the child as a social being. The child becomes more real when named. Naming a child after an ancestor honors the deceased and builds protection. The Netsilik and other Inuit people invoke lengthy names, therefore, so that a newly born child has a number of protectors. New names are added to the child’s birth name as life goes on, helping further protect them.

Abraxas

Abraxas

Amulets in particular often have names inscribed on them, in order to ensure the protection of the depicted figures. Amulets may have gods themselves, saints, and so forth. The most memorable of such entities, for me, is Abraxas. Abraxas is a rather strange entity, a god or demon or aeon or perhaps the God, who we know chiefly through amulets that display his form: a man with a rooster’s head and snakes for legs.

The Olympian Spirits—not to be confused with the Olympian Gods of Greece—also provide power by engraving their names on objects, granting long lives, familiars, and other mystical powers. With proper preparation, these strange entities are formidable tools of magic indeed. Sadly, whatever tradition they belong to appears lost to history.

The Sigils of the Olympic Spirits

Symbols of the Olympian Spirits, for use on amulets.

Other times, the actor takes on the name and role—and thus power—of an entity by assuming their name and a mask. This role, often taken up by priests, could give insight into our ensuing plot where one becomes the named entity for a duration of time.

The name then has mystical and magical import built into it. But the problem is greater here, in that theses names we are given are sinister, left handed and wicked. What does it mean for a name to be sinister? Is it a wicked sounding name? In all likelihood, that is what Lovecraft meant, but that is a boring answer so I’ll ignore it.

Hephestus

Hephaestus, the occasional employer of the Dactyls.

As a brief aside, while digging for information on name invocation, I came across an oddity. Now, its fairly well known that sinister has its roots in the Latin for left handed(sinister). The act of theurgy, sorcery, and demonic invocation traces itself back, etymologically, to the left hand Dactyls. This connection, while tenuous, seems like it could be built on. After all, Egypt and Babylon have sorcerer connotations to some (we discussed the implications of that here, in case your wondering). Names then could wrack strange effects on the world.

Another answer is that these names are emblematic of wicked or dangerous powers. These are sinister names, in that they are names not meant to be said or they will draw unwanted attention when invoked. A curse or a demon swear. The names, when given or spoken or taken, work some disturbing change on that which they touch. We can consider the various names that mustn’t be said in this category. Hastur’s supposedly dangerous name, for instance, is in this category.

Another possiblity is that the assumption of this name brings about something sinister. By becoming, in a very real way, Nasht or Kaman-Thah, the person becomes wicked or inclined to wickedness. They become something like a demon by taking on the mantle of long lost powers.

That leaves what has happened. We could do a story that tells how these ancient names became sinster—what force or history made them so corrosive? Alternatively, the names are inscribding on a tablet, a piece of paper, an amulet of some sort that afflicts the people who behold it or touch it. The names themselves are inciting and powerful implements, if mostly passive agents in the world. What effects they cause, what curses they bear are matters to be worked out.

I think I will take a different route. Instead of dealing with the horror at first and straight ahead, it would be better to come at the invocation and evocation of these dread names as things of the past. The utterances or history of these names, written and embodied in the world.

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