The librarian, Lucy Brand, returned my greeting with the circumspect air of one who hopes to be rewarded for her forebearance with a wealth of juicy tidbits. Word of the murder, denuded of most of the relevant details, had made the Ashtown Ambler yesterday morning, and though I had cautioned the unlucky young squirrel hunters against talking about the case, already conjectures, misprisions, and outright lies had begun wildly to coalesce; I knew the temper of my home town well enough to realise that if I did not close this case soon things might get out of hand. Ashtown, as the events surrounded the appearance of the so-called Green Man, in 1932, amply demonstrated, has a lamentable tendency toward municipal panic.
Having secured a copy of Köhler’s Dictionary of the English and German Languages, I went, on an impulse, to the card catalogue and looked up von Junzt, Friedrich. There was no card for any work by this author-hardly surprising, perhaps, in a small-town library like ours. I returned to the reference shelf, and consulted an encyclopedia of philosophical biography and comparable volumes of philologic reference, but found no entry for any von Junzt-a diplomate, by the testimony of his title page, of the University of Tübingen and of the Sorbonne. It seemed that von Junzt had been dismissed, or expunged, from the dusty memory of his discipline.
It was as I was closing the Encyclopedia of Archaeo-Anthropological Research that a name suddenly leapt out at me, catching my eye just before the pages slammed together. It was a word that I had noticed in von Junzt’s book: “Urartu.” I barely managed to slip the edge of my thumb into the encyclopedia to mark the place; half a second later and the reference might have been lost to me. As it turned out, the name of von Junzt was also contained-sealed up-in the sarcophagus of this entry, a long and tedious one devoted to the work of an Oxford man by the name of St. Dennis T.R. Gladfellow, “a noted scholar,” as the entry had it, “in the field of inquiry into the beliefs of the ancient, largely unknown peoples referred to conjecturally today as proto-Urartians.” The reference lay buried in a column dense with comparisons among various bits of obsidian and broken bronze:
G’s analysis of the meaning of such ceremonial blades admittedly was aided by the earlier discovered of Friedrich von Junzt, at the site of the former Temple of Yrrh, in north central Armenia, among them certain sacrificial artifacts pertaining to the worship of the proto-Urartian deity Yê-Heh, rather grandly (though regrettably without credible evidence) styled “the god of dark or mocking laughter” by the German, a notorious adventurer and fake whose work, nevertheless, in this instance, has managed to prove useful to science.
The prospect of spending the evening in the company of Herr von Junzt began to seem even less appealing. One of the most tedious human beings I have ever known was my own mother, who, early in my childhood, fell under the spell of Madame Blavatsky and her followers and proceeded to weary my youth and deplete my patrimony with her devotion to that indigestible caseation of balderdash and lies. Mother drew a number of local simpletons into her orbit, among them poor old drunken Thaddeus Craven, and burnt them up as thoroughly as the earth’s atmosphere consumes asteroids. The most satisfying episodes of my career have been those which afforded me the opportunity to prosecute charlatans and frauds and those who preyed on the credulous; I did not now relish the thought of sitting at home with such a man all evening, in particular one who spoke only German.
Nevertheless, I could not ignore the undeniable novelty of a murdered circus clown who was familiar with scholarship-however spurious or misguided-concerning the religious beliefs of proto-Urartians. I carried the Köhler’s over to the counter, where Lucy Brand waited eagerly for me to spill some small ration of beans. When I offered nothing for her delectation, she finally spoke.
“Was he a German?” she said, showing unaccustomed boldness, it seemed to me.
“Was who a German, my dear Miss Brand?”
“The victim.” She lowered her voice to a textbook librarian’s whisper, though there was no one in the building but old Bob Spherakis, asleep and snoring in the periodicals room over a copy of Grit.
“I-I don’t know,” I said, taken aback by the simplicity of her inference, or rather by its having escaped me. “I suppose he may have been, yes.”
She slid the book across the counter toward me.
“There was another one of them in here this afternoon,” she said. “At least, I think he was a German. A Jew, come to think of it. Somehow he managed to find the only book in Hebrew we have in our collection. It’s one of the books old Mr. Vorzeichen donated when he died. A prayer book, I think it is. Tiny little thing. Black leather.”
This information ought to have struck a chord in my memory, of course, but it did not. I settled my hat on my head, bid Miss Brand good night, and walked slowly home, with the dictionary under my arm and, in my briefcase, von Junzt’s stout tome and the little black-leather volume filled with sinuous mysterious script.
I will not tax the reader with an account of my struggles with Köhler’s dictionary and the thorny bramble of von Junzt’s overheated German prose. Suffice to say that it took me the better part of the evening to make my way through the introduction. It was well past midnight by the time I arrived at the first chapter, and nearing two o’clock before I had amassed the information that I will now pass along to the reader, with no endorsement beyond the testimony of those pages, nor any hope of its being believed.
It was a blustery night; I sat in the study on the top floor of my old house’s round tower, listening to the windows rattle in their casements, as if a gang of intruders were seeking a way in. In this high room, in 1885, it was said, Howard Ash, the last living descendant of our town’s founder, General Hannaniah Ash, had sealed the blank note of his life and dispatched himself, with postage due, to his Creator. A fugitive draft blew from time to time across my desk and stirred the pages of the dictionary by my left hand. I felt, as I read, as if the whole world were asleep-benighted, ignorant, and dreaming-while I had been left to man the crow’s nest, standing lonely vigil in the teeth of a storm that was blowing in from a tropic of dread.
According to the scholar or charlatan Friedrich von Junzt, the regions around what is now northern Armenia had spawned, along with an entire cosmology, two competing cults of incalculable antiquity, which survived to the present day: that of Yê-Heh, the God of Dark Laughter, and that of Ai, the God of Unbearable and Ubiquitous Sorrow. The Yê-Hehists viewed the universe as a cosmic hoax, perpetrated by the father-god Yrrh for unknowable purposes: a place of calamity and cruel irony so overwhelming that the only possible response was a malevolent laughter like that, presumably, of Yrrh himself. The laughing followers of baboon-headed Yê-Heh created a sacred burlesque, mentioned by Pausanias and by one of the travellers in Plutarch’s dialogue “On the Passing of the Oracles,” to express their mockery of life, death, and all human aspirations. The rite involved the flaying of a human head, severed from the shoulders of one who had died in battle or in the course of some other supposedly exalted endeavor. The clown-priest would don the bloodless mask and then dance, making a public travesty of the noble dead. Through generations of inbreeding, the worshippers of Yê-Heh had evolved into a virtual subspecies of humanity, characterized by distended grins and skin as white as chalk. Von Junzt even claimed that the tradition of painted circus clowns derived from the clumsy imitation, by noninitiates, of these ancient kooks.
The “immemorial foes” of the baboon boys, as the reader may have surmised, were the followers of Ai, the God Who Mourns. These gloomy fanatics saw the world as no less horrifying and cruel than did their archenemies, but their response to the whole mess was a more or less permanent wailing. Over the long millennia since the heyday of ancient Urartu, the Aiites had developed a complicated physical discipline, a sort of jujitsu or calisthenics of murder, which they chiefly employed in a ruthless hunt of followers of Yê-Heh. For they believed that Yrrh, the Absent One, the Silent Devisor who, an eternity ago, tossed the cosmos over his shoulder like a sheet of fish wrap and wandered away leaving not a clue as to his intentions, would not return to explain the meaning of his inexplicable and tragic creation until the progeny of Yê-Heh, along with all copies of the Yê-Hehist sacred book, “Khndzut Dzul,” or “The Unfathomable Ruse,” had been expunged from the face of the earth. Only then would Yrrh return from his primeval hiatus-“bringing what new horror or redemption,” as the German intoned, “none can say.”