The last post provided an overview of one of H.P. Lovecraft’s most important stories, The Mound. The work was a collaboration with Zealia Bishop, who provided the germ of the idea. However, scholarship has determined that Lovecraft, through his extensive revision and rewriting, really made the story his own. The Mound is one of Lovecraft’s most significant creations because it is a consolidation and culmination of many themes in his work—there are numerous connections with much of what Lovecraft wrote earlier and later on in his career.
Briefly,
The Mound tells the story of an
American Indian ethnographer who goes to a remote area of Oklahoma to
investigate an ancient artificial hill that superficially resembles an Indian
mound. There have been strange reports
and legends from both the nearby townsfolk and the local Native Americans. The researcher discovers a four hundred year
old parchment buried at the top of the mound.
The
manuscript is in Spanish, written by one Pánfilo de Zamacona y Nuñez, a member
of Coronado’s expedition to the southwest in the 1540s. Zamacona tells a harrowing tale of his
adventures in a subterranean realm he calls K’n-yan. Later on the investigator has his own
terrifying encounter that confirms the Spaniard’s strange tale. But there is much, much more to this story.
The
modern day investigator dutifully interviews the locals and pores over
scattered reports of disappearances and insanity covering a period from 1892 to
1928. But it is Zamacona’s exhaustive
and detailed manuscript, preserved a strangely marked metal tube, which forms
the core of the story. Much of Zamocona’s
record amounts to what we might call a speculative anthropology. S.T. Joshi notes that The Mound is an example of Lovecraft’s use of an alien society as a
metaphor and a criticism of his own.
To
Zamacona, K’n-yan and its capitol city of Tsath appear to be a utopia. The
citizens rarely die, there is no poverty or illness, and an elaborate system of
eugenics ensures the vitality of the ruling class while supplying industry with
biogenetically engineered slaves. The government
“was a kind of communistic or semi-anarchical state; habit rather than law
determining the daily order of things.”
Relationships
among men, women and children are egalitarian, loose and flexible inside of “affection-groups”. The Mound
contains several pages of descriptive material that outlines the features of
this society and its place in pre-history.
K’n-yan appears to be extremely stable and advanced relative to the human
societies on Earth’s surface, but is also decadent.
And
this is the source of the horror in the story.
Zamacona notes that the population has declined and no longer fills the
vast underground cities. The energy, creativity
and religious sentiment of the Tsathians is subordinated to the quest for
entertainment and sensual pleasures, to aesthetic experiences and re-enactments
of their grand history. Ever the materialist,
Lovecraft accounts for the ghostly appearances on the mound in terms of the Tsathian’s
highly developed mental talents, which include telepathy and the ability to
dematerialize and re-materialize at will—an ability that requires focused
training. Nothing spiritual here.
Yet
for those of us who are comfortable with some
supernatural explanations of phenomena, there is an interesting comment later
in the story. The author describes how the Tsathian’s entertain themselves by
re-enacting ancient battles on the surface in their semi-dematerialized forms. He comments:
“Some philosophers thought that in such cases they actually coalesced
with immaterial forces left behind by these warlike ancestors themselves.” What could these ‘immaterial forces’ be but a
survival of something outside the
physical body?
More
disturbingly, the Tsathians turn to their amphitheaters for gruesome
entertainment, just as the Romans did—“where curious sports and sensations were
provided for the weary people of K’n-yan.”
The ‘sports and sensations’ involve the psychokinetic surgical mutilation
of members of the underclass. As is
demonstrated later in the story, such mutilations are also an aspect of the remarkably
cruel and brutal system of justice.
At
the end of the story, the narrator discovers the shocking fate of Zamacona
after the explorer had attempted an escape from K’n-yan. Without going into much detail, Zamacona’s
terrible punishment involves placement of his identity inside the body of
another—a device that occurs in several Lovecraft stories and interesting because
of its recurrence. The Shadow Out of Time (1936) and The Case of Charles Dexter Ward (1941) are probably the best known
stories where this device is used. Typically,
the identity of one character—who is ‘good’ or of superior character—is trapped
inside that of another, who is either alien or degenerate. What is this about? Here are some other examples:
A highly
intelligent being from outer space is trapped inside the body of a mental patient
in Beyond the Wall of Sleep (1919). Edward Derby is repeatedly transferred into
the body of his evil wife Asenath in The
Thing on the Doorstep (1937)—even after she has been murdered. In The
Challenge from Beyond (1937) George Campbell’s mind is transferred into the
body of an extra-terrestrial that resembles a centipede. Finally, a narrator discovers he has been
transferred into the body of an Anglican priest in The Evil Clergyman, (1939) possibly one of the most horrifying
ideas Lovecraft could have conceived.
A
couple of posts cannot do justice to the depth and ambition of Lovecraft’s The Mound. The speculative anthropology is thought provoking,
while the ending is quite powerful and haunting. This story is recommended to all who would
seek a deeper understanding of what was on Lovecraft’s mind at the height of
his career.
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