Howard Lovecraft: The Whisperer in Darkness

As to what the things were – explanations naturally varied. The common name applied to them was "those ones," or "the old ones," though other terms had a local and transient use. Perhaps the bulk of the Puritan settlers set them down bluntly as familiars of the devil, and made them a basis of awed theological speculation. Those with Celtic legendry in their heritage – mainly the Scotch-Irish element of New Hampshire , and their kindred who had settled in Vermont on Governor Wentworth's colonial grants – linked them vaguely with the malign fairies and "little people" of the bogs and raths, and protected themselves with scraps of incantation handed down through many generations. But the Indians had the most fantastic theories of all. While different tribal legends differed, there was a marked consensus of belief in certain vital particulars; it being unanimously agreed that the creatures were not native to this earth.

The Pennacook myths, which were the most consistent and picturesque, taught that the Winged Ones came from the Great Bear in the sky, and had mines in our earthly hills whence they took a kind of stone they could not get on any other world. They did not live here, said the myths, but merely maintained outposts and flew back with vast cargoes of stone to their own stars in the north. They harmed only those earth-people who got too near them or spied upon them. Animals shunned them through instinctive hatred, not because of being hunted. They could not eat the things and animals of earth, but brought their own food from the stars. It was bad to get near them, and sometimes young hunters who went into their hills never came back. It was not good, either, to listen to what they whispered at night in the forest with voices like a bee's that tried to be like the voices of men. They knew the speech of all kinds of men – Pennacooks, Hurons, men of the Five Nations – but did not seem to have or need any speech of their own. They talked with their heads, which changed colour in different ways to mean different things.

All the legendry, of course, white and Indian alike, died down during the nineteenth century, except for occasional atavistical flareups. The ways of the Vermonters became settled; and once their habitual paths and dwellings were established according to a certain fixed plan, they remembered less and less what fears and avoidances had determined that plan, and even that there had been any fears or avoidances. Most people simply knew that certain hilly regions were considered as highly unhealthy, unprofitable, and generally unlucky to live in, and that the farther one kept from them the better off one usually was. In time the ruts of custom and economic interest became so deeply cut in approved places that there was no longer any reason for going outside them, and the haunted hills were left deserted by accident rather than by design. Save during infrequent local scares, only wonder-loving grandmothers and retrospective nonagenarians ever whispered of beings dwelling in those hills; and even such whispers admitted that there was not much to fear from those things now that they were used to the presence of houses and settlements, and now that human beings let their chosen territory severely alone.

All this I had long known from my reading, and from certain folk tales picked up in New Hampshire ; hence when the flood-time rumours began to appear, I could easily guess what imaginative background had evolved them. I took great pains to explain this to my friends, and was correspondingly amused when several contentious souls continued to insist on a possible element of truth in the reports. Such persons tried to point out that the early legends had a significant persistence and uniformity, and that the virtually unexplored nature of the Vermont hills made it unwise to be dogmatic about what might or might not dwell among them; nor could they be silenced by my assurance that all the myths were of a well-known pattern common to most of mankind and determined by early phases of imaginative experience which always produced the same type of delusion.

It was of no use to demonstrate to such opponents that the Vermont myths differed but little in essence from those universal legends of natural personification which filled the ancient world with fauns and dryads and satyrs, suggested the kallikanzarai of modern Greece, and gave to wild Wales and Ireland their dark hints of strange, small, and terrible hidden races of troglodytes and burrowers. No use, either, to point out the even more startlingly similar belief of the Nepalese hill tribes in the dreaded Mi-Go or "Abominable Snow-Men" who lurk hideously amidst the ice and rock pinnacles of the Himalayan summits. When I brought up this evidence, my opponents turned it against me by claiming that it must imply some actual historicity for the ancient tales; that it must argue the real existence of some queer elder earth-race, driven to hiding after the advent and dominance of mankind, which might very conceivably have survived in reduced numbers to relatively recent times – or even to the present.

The more I laughed at such theories, the more these stubborn friends asseverated them; adding that even without the heritage of legend the recent reports were too clear, consistent, detailed, and sanely prosaic in manner of telling, to be completely ignored. Two or three fanatical extremists went so far as to hint at possible meanings in the ancient Indian tales which gave the hidden beings a nonterrestrial origin; citing the extravagant books of Charles Fort with their claims that voyagers from other worlds and outer space have often visited the earth. Most of my foes, however, were merely romanticists who insisted on trying to transfer to real life the fantastic lore of lurking "little people" made popular by the magnificent horror-fiction of Arthur Machen.

As was only natural under the circumstances, this piquant debating finally got into print in the form of letters to the Arkham Advertiser; some of which were copied in the press of those Vermont regions whence the flood-stories came. The Rutland Herald gave half a page of extracts from the letters on both sides, while the Brattleboro Reformer reprinted one of my long historical and mythological summaries in full, with some accompanying comments in "The Pendrifter's" thoughtful column which supported and applauded my skeptical conclusions. By the spring of 1928 I was almost a well-known figure in Vermont , notwithstanding the fact that I had never set foot in the state. Then came the challenging letters from Henry Akeley which impressed me so profoundly, and which took me for the first and last time to that fascinating realm of crowded green precipices and muttering forest streams.

Most of what I know of Henry Wentworth Akeley was gathered by correspondence with his neighbours, and with his only son in California , after my experience in his lonely farmhouse. He was, I discovered, the last representative on his home soil of a long, locally distinguished line of jurists, administrators, and gentlemen-agriculturists. In him, however, the family mentally had veered away from practical affairs to pure scholarship; so that he had been a notable student of mathematics, astronomy, biology, anthropology, and folklore at the University of Vermont . I had never previously heard of him, and he did not give many autobiographical details in his communications; but from the first I saw he was a man of character, education, and intelligence, albeit a recluse with very little worldly sophistication.

Despite the incredible nature of what he claimed, I could not help at once taking Akeley more seriously than I had taken any of the other challengers of my views. For one thing, he was really close to the actual phenomena – visible and tangible – that he speculated so grotesquely about; and for another thing, he was amazingly willing to leave his conclusions in a tenative state like a true man of science. He had no personal preferences to advance, and was always guided by what he took to be solid evidence. Of course I began by considering him mistaken, but gave him credit for being intelligently mistaken; and at no time did I emulate some of his friends in attributing his ideas, and his fear of the lonely green hills, to insanity. I could see that there was a great deal to the man, and knew that what he reported must surely come from strange circumstance deserving investigation, however little it might have to do with the fantastic causes he assigned. Later on I received from him certain material proofs which placed the matter on a somewhat different and bewilderingly bizarre basis.