"They say foul things of Old Times still lurk
In dark forgotten corners of the world.
And Gates still gape to loose, on certain nights.
Shapes pent in Hell."
- Justin Geoffrey
I read of it first in the strange book of Von Junzt, the German eccentric who lived so curiously and died in such grisly and mysterious fashion. It was my fortune to have access to his Nameless Cults in the original edition, the so-called Black Book, published in Dusseldorf in 1839, shortly before a hounding doom overtook the author. Collectors of rare literature were familiar with Nameless Cults mainly through the cheap and faulty translation which was pirated in London by Bridewall in 1845, and the carefully expurgated edition put out by the Golden Goblin Press of New York, 1909. But the volume I stumbled upon was one of the unexpurgated German copies, with heavy black leather covers and rusty iron hasps. I doubt if there are more than half a dozen such volumes in the entire world today, for the quantity issued was not great, and when the manner of the author's demise was bruited about, many possessors of the book burned their volumes in panic.
Von Junzt spent his entire life (1795-1840) delving into forbidden subjects; he traveled in all parts of the world, gained entrance into innumerable secret societies, and read countless little-known and esoteric books and manuscripts in the original; and in the chapters of the Black Book, which range from startling clarity of exposition to murky ambiguity, there are statements and hints to freeze the blood of a thinking man. Reading what Von Junzt dared put in print arouses uneasy speculations as to what it was that he dared not tell. What dark matters, for instance, were contained in those closely written pages that formed the unpublished manuscript on which he worked unceasingly for months before his death, and which lay torn and scattered all over the floor of the locked and bolted chamber in which Von Junzt was found dead with the marks of taloned fingers on his throat? It will never be known, for the author's closest friend, the Frenchman Alexis Ladeau, after having spent a whole night piecing the fragments together and reading what was written, burnt them to ashes and cut his own throat with a razor.
But the contents of the published matter are shuddersome enough, even if one accepts the general view that they but represent the ravings of a madman. There among many strange things I found mention of the Black Stone, that curious, sinister monolith that broods among the mountains of Hungary, and about which so many dark legends cluster. Van Junzt did not devote much space to it - the bulk of his grim work concerns cults and objects of dark worship which he maintained existed in his day, and it would seem that the Black Stone represents some order or being lost and forgotten centuries ago. But he spoke of it as one of the keys - a phrase used many times by him, in various relations, and constituting one of the obscurities of his work. And he hinted briefly at curious sights to be seen about the monolith on Midsummer's Night. He mentioned Otto Dostmann's theory that this monolith was a remnant of the Hunnish invasion and had been erected to commemorate a victory of Attila over the Goths. Von Junzt contradicted this assertion without giving any refutory facts, merely remarking that to attribute the origin of the Black Stone to the Huns was as logical as assuming that William the Conqueror reared Stonehenge.
This implication of enormous antiquity piqued my interest immensely and after some difficulty I succeeded in locating a rat-eaten and moldering copy of Dostmann's Remnants of Lost Empires (Berlin, 1809, "Der Drachenhaus" Press). I was disappointed to find that Dostmann referred to the Black Stone even more briefly than had Von Junzt, dismissing it with a few lines as an artifact comparatively modern in contrast with the Greco-Roman ruins of Asia Minor which were his pet theme. He admitted his inability to make out the defaced characters on the monolith but pronounced them unmistakably Mongoloid. However, little as I learned from Dostmann, he did mention the name of the village adjacent to the Black Stone - Stregoicavar - an ominous name, meaning something like Witch-Town.
A close scrutiny of guidebooks and travel articles gave me no further information - Stregoicavar, not on any map that I could find, lay in a wild, little-frequented region, out of the path of casual tourists. But I did find subject for thought in Dornly's Magyar Folklore. In his chapter on Dream Myths he mentions the Black Stone and tells of some curious superstitions regarding it - especially the belief that if anyone sleeps in the vicinity of the monolith, that person will be haunted by monstrous nightmares forever after; and he cited tales of the peasants regarding too-curious people who ventured to visit the Stone on Midsummer Night and who died raving mad because of something they saw there.
That was all I could gleam from Dornly, but my interest was even more intensely roused as I sensed a distinctly sinister aura about the Stone. The suggestion of dark antiquity, the recurrent hint of unnatural events on Midsummer Night, touched some slumbering instinct in my being, as one senses, rather than hears, the flowing of some dark subterraneous river in the night.
And I suddenly saw a connection between this Stone and a certain weird and fantastic poem written by the mad poet, Justin Geoffrey: The People of the Monolith. Inquiries led to the information that Geoffrey had indeed written that poem while traveling in Hungary, and I could not doubt that the Black Stone was the very monolith to which he referred in his strange verse. Reading his stanzas again, I felt once more the strange dim stirrings of subconscious promptings that I had noticed when first reading of the Stone.
I had been casting about for a place to spend a short vacation and I made up my mind. I went to Stregoicavar. A train of obsolete style carried me from Temesvar to within striking distance, at least, of my objective, and a three days' ride in a jouncing coach brought me to the little village which lay in a fertile valley high up in the fir-clad mountains. The journey itself was uneventful, but during the first day we passed the old battlefield of Schomvaal where the brave Polish-Hungarian knight, Count Boris Vladinoff, made his gallant and futile stand against the victorious hosts of Suleiman the Magnificent, when the Grand Turk swept over eastern Europe in 1526.
The driver of the coach pointed out to me a great heap of crumbling stones on a hill nearby, under which, he said, the bones of the brave Count lay. I remembered a passage from Larson's Turkish Wars. "After the skirmish" (in which the Count with his small army had beaten back the Turkish advance-guard) "the Count was standing beneath the half-ruined walls of the old castle on the hill, giving orders as to the disposition of his forces, when an aide brought to him a small lacquered case which had been taken from the body of the famous Turkish scribe and historian, SelimBahadur, who had fallen in the fight. The Count took therefrom a roll of parchment and began to read, but he had not read far before he turned very pale and, without saying a word, replaced the parchment in the case and thrust the case into his cloak. At that very instant a hidden Turkish battery suddenly opened fire, and the balls striking the old castle, the Hungarians were horrified to see the walls crash down in ruin, completely covering the brave Count. Without a leader the gallant little army was cut to pieces, and in the war-swept years which followed, the bones of the noblemen were never recovered. Today the natives point out a huge and moldering pile of ruins near Schomvaal beneath which, they say, still rests all that the centuries have left of Count Boris Vladinoff."
I found the village of Stregoicavar a dreamy, drowsy little village that apparently belied its sinister cognomen - a forgotten back-eddy that Progress had passed by. The quaint houses and the quainter dress and manners of the people were those of an earlier century. They were friendly, mildly curious but not inquisitive, though visitors from the outside world were extremely rare.
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