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I writhed with repulsion, yet the thing exerted an unholy fascination; and I could not lay it down till I had finished it. The alleged reproductions of designs and ideographs from Mu were marvellously and startlingly like the markings on the strange cylinder and the characters on the scroll, and the whole account teemed with details having vague, irritating suggestions of resemblance to things connected with the hideous mummy. The cylinder and scroll – the Pacific setting – the persistent notion of old Capt. Weatherbee that the Cyclopean crypt where the mummy was found had once lain under a vast building . . . somehow I was vaguely glad that the volcanic island had sunk before that massive suggestion of a trapdoor could be opened.

IV

What I read in the Black Book formed a fiendishly apt preparation for the news items and closer events which began to force themselves upon me in the spring of 1932. I can scarcely recall just when the increasingly frequent reports of police action against the odd and fantastical religious cults in the Orient and elsewhere commenced to impress me; but by May or June I realised that there was, all over the world, a surprising and unwonted burst of activity on the part of bizarre, furtive, and esoteric mystical organisations ordinarily quiescent and seldom heard from.

It is not likely that I would have connected these reports with either the hints of von Junzt or the popular furore over the mummy and cylinder in the museum, but for certain significant syllables and persistent resemblances – sensationally dwelt upon by the press – in the rites and speeches of the various secret celebrants brought to public attention. As it was, I could not help remarking with disquiet the frequent recurrence of a name – in various corrupt forms – which seemed to constitute a focal point of all the cult worship, and which was obviously regarded with a singular mixture of reverence and terror. Some of the forms quoted were G'tanta, Tanotah, Than-Tha, Gatan, and Ktan-Tah – and it did not require the suggestions of my now numerous occultist correspondents to make me see in these variants a hideous and suggestive kinship to the monstrous name rendered by von Junzt as Ghatanothoa.

There were other disquieting features, too. Again and again the reports cited vague, awestruck references to a "true scroll" – something on which tremendous consequences seemed to hinge, and which was mentioned as being in the custody of a certain "Nagob", whoever and whatever he might be. Likewise, there was an insistent repetition of a name which sounded like Tog, Tiok, Yog, Zob, or Yob, and which my more and more excited consciousness involuntarily linked with the name of the hapless heretic T'yog as given in the Black Book. This name was usually uttered in connexion with such cryptical phrases as "It is none other than he", "He had looked upon its face", "He knows all, though he can neither see nor feel", "He has brought the memory down through the aeons", "The true scroll will release him", "Nagob has the true scroll", "He can tell where to find it".

Something very queer was undoubtedly in the air, and I did not wonder when my occultist correspondents, as well as the sensational Sunday papers, began to connect the new abnormal stirrings with the legends of Mu on the one hand, and with the frightful mummy's recent exploitation on the other hand. The widespread articles in the first wave of press publicity, with their insistent linkage of the mummy, cylinder, and scroll with the tale in the Black Book, and their crazily fantastic speculations about the whole matter, might very well have roused the latent fanaticism in hundreds of those furtive groups of exotic devotees with which our complex world abounds. Nor did the papers cease adding fuel to the flames – for the stories on the cult-stirrings were even wilder than the earlier series of yarns.

As the summer drew on, attendants noticed a curious new element among the throngs of visitors which – after a lull following the first burst of publicity – were again drawn to the museum by the second furore. More and more frequently there were persons of strange and exotic aspect – swarthy Asiatics, long-haired nondescripts, and bearded brown men who seemed unused to European clothes – who would invariably inquire for the hall of mummies and would subsequently be found staring at the hideous Pacific specimen in a veritable ecstasy of fascination. Some quiet, sinister undercurrent in this flood of eccentric foreigners seemed to impress all the guards, and I myself was far from undisturbed. I could not help thinking of the prevailing cult-stirrings among just such exotics as these – and the connexion of those stirrings with myths all too close to the frightful mummy and its cylinder scroll.

At times I was half tempted to withdraw the mummy from exhibition – especially when an attendant told me that he had several times glimpsed strangers making odd obeisances before it, and had overheard singsong mutterings which sounded like chants or rituals addressed to it at hours when the visiting throngs were somewhat thinned. One of the guards acquired a queer nervous hallucination about the petrified horror in the lone glass case, alleging that he could see from day to day certain vague, subtle, and infinitely slight changes in the frantic flexion of the bony claws, and in the fear-crazed expression of the leathery face. He could not get rid of the loathsome idea that those horrible, bulging eyes were about to pop suddenly open.

It was early in September, when the curious crowds had lessened and the hall of mummies was sometimes vacant, that the attempt to get at the mummy by cutting the glass of its case was made. The culprit, a swarthy Polynesian, was spied in time by a guard, and was overpowered before any damage occurred. Upon investigation the fellow turned out to be an Hawaiian notorious for his activity in certain underground religious cults, and having a considerable police record in connexion with abnormal and inhuman rites and sacrifices. Some of the papers found in his room were highly puzzling and disturbing, including many sheets covered with hieroglyphs closely resembling those on the scroll at the museum and in the Black Book of von Junzt; but regarding these things he could not be prevailed upon to speak.

Scarcely a week after this incident, another attempt to get at the mummy – this time by tampering with the lock of his case – resulted in a second arrest. The offender, a Cingalese, had as long and unsavoury a record of loathsome cult activities as the Hawaiian had possessed, and displayed a kindred unwillingness to talk to the police. What made this case doubly and darkly interesting was that a guard had noticed this man several times before, and had heard him addressing to the mummy a peculiar chant containing unmistakable repetitions of the word "T'yog". As a result of this affair I doubled the guards in the hall of mummies, and ordered them never to leave the now notorious specimen out of sight, even for a moment.

As may well be imagined, the press made much of these two incidents, reviewing its talk of primal and fabulous Mu, and claiming boldly that the hideous mummy was none other than the daring heretic T'yog, petrified by something he had seen in the pre-human citadel he had invaded, and preserved intact through 175,000 years of our planet's turbulent history. That the strange devotees represented cults descended from Mu, and that they were worshipping the mummy – or perhaps even seeking to awaken it to life by spells and incantations – was emphasised and reiterated in the most sensational fashion.

Writers exploited the insistence of the old legends that the brain of Ghatanothoa's petrified victims remained conscious and unaffected – a point which served as a basis for the wildest and most improbable speculations. The mention of a "true scroll" also received due attention – it being the prevailing popular theory that T'yog's stolen charm against Ghatanothoa was somewhere in existence, and that cult-members were trying to bring it into contact with T'yog himself for some purpose of their own. One result of this exploitation was that a third wave of gaping visitors began flooding the museum and staring at the hellish mummy which served as a nucleus for the whole strange and disturbing affair.