and significance even as I formulated my philosophical plan. I have said that the falling rope was piling up about and upon me. Now I saw that it was continuing to pile, as no rope of normal length could possibly do. It gained in momentum and became an avalanche of hemp, accumulating mountainously on the floor, and half-burying me beneath its swiftly multiplying coils. Soon I was completely engulfed and gasping for breath as the increasing convolutions submerged and stifled me. My senses tottered again, and I vainly tried to fight off a menace desperate and ineluctable. It was not merely that I was tortured beyond human endurance—not merely that life and breath seemed to be crushed slowly out of me—it was the knowledge of what those unnatural lengths of rope implied, and the consciousness of what unknown and incalculable gulfs of inner earth must at this moment be surrounding me. My endless descent and swinging flight through goblin space, then, must have been real; and even now I must be lying helpless in some nameless cavern world toward the core of the planet. Such a sudden confirmation of ultimate horror was insupportable, and a second time I lapsed into merciful oblivion.
When I say oblivion, I do not imply that I was free from dreams. On the contrary, my absence from the conscious world was marked by visions of the most unutterable hideousness. God!. . . . If only I had not read so much Egyptology before coming to this land which is the fountain of all darkness and terror! This second spell of fainting filled my sleeping mind anew with shivering realization of the country and its archaic secrets, and through some damnable chance my dreams turned to the ancient notions of the dead and their sojournings in soul and body beyond those mysterious tombs which were more houses than graves. I recalled, in dream-shapes which it is well that I do not remember, the peculiar and elaborate construction of Egyptian sepulchres; and the exceedingly singular and terrific doctrines which determined this construction.
All these people thought of was death and the dead. Theey conceived of a literal resurrection of the body which made them mummify it with desperate care, and preserve all the vital organs in canopic jars near the corpse; whilst besides the body they believed in two other elements, the soul, which after its weighing and approval by Osiris dwelt in the land of the blest, and the obscure and portentous ka or life-principle which wandered about the upper and lower worlds in a horrible way, demanding occasional access to the preserved body, consuming the food offerings brought by priests and pious relatives to the mortuary chapel, and sometimes —as men whispered—taking its body or the wooden double always buried beside it and stalking noxiously abroad on errands peculiarly repellent.
For thousands of years those bodies rested gorgeously encased and staring glassily upward when not visited by the ka, awaiting the day when Osiris should restore both ka and soul, and lead forth the stiff legions of the dead from their sunken houses of sleep. It was to have been a glorious rebirth—but not all souls were approved, nor were all tombs inviolate, so that certain grotesque mistakes and fiendish abnormalities were to be looked for. Even today the Arabs murmur of unsanctified convocations and unwholesome worship in forgotten nether abysses, which only winged invisible kas and soulless mummies may visit and return unscathed.
Perhaps the most leeringly blood-congealing legends are those which relate to certain perverse products of decadent priestcraft—composite mummies made by the artificial union of human trunks and limbs with the heads of animals in imitation of the elder gods. At all stages of history the sacred animals were mummified, so that consecrated bulls, cats, ibises, crocodiles, and the like might return some day to greater glory. But only in the decadence did they mix the human and animal in the same mummy—only in the decadence, when they did not understand the rights and prerogatives of the ka and the soul. What happened to those composite mummies is not told of—at least publicly—and it is certain that no Egyptologist ever found one. The whispers of Arabs are very wild, and cannot be relied upon. They even hint that old Khephren—he of the Sphinx, the Second Pyramid, and the yawning gateway temple—lives far underground wedded to the ghoul-queen Nitocris and ruling over the mummies that are neither of man nor of beast.
It was of these—of Khephren and his consort and his strange armies of the hybrid dead—that I dreamed, and that is why I am glad the exact dream-shapes have faded from my memory. My most horrible vision was connected with an idle question I had asked myself the day before when looking at the great carven riddle of the desert and wondering with what unknown depths the temple so close to it might be secretly connected. That question, so innocent and whimsical then, assumed in my dream a meaning of frenetic and hysterical madness. . . . what huge and loathsome abnormality was the Sphinx originally carven to represent?
My second awakening—if awakening it was—is a memory of stark hideousness which nothing else in my life—save one tiring which came after—can parallel; and that life has been full and adventurous beyond most men's. Remember that I had lost consciousness whilst buried beneath a cascade of falling rope whose immensity revealed the cataclysmic depth of my present position. Now, as perception returned, I felt the entire weight gone; and realized upon rolling over that although I was still tied, gagged and blindfolded, some agency had removed completely the suffocating hempen landslide which had over whelmed me. The significance of this condition, of course, came to me only gradually; but even so I think it would have brought unconsciousness again had I not by this time reached such a state of emotional exhaustion that no new horror could make much difference. I was alone. . . . with what?
Before I could torture myself with any new reflection, or make any fresh effort to escape from my bonds, an additional circumstance became manifest. Pains not formerly felt were racking my arms and legs, and I seemed coated with a profusion of dried blood beyond anything my former cuts and abrasions could furnish. My chest, too, seemed pierced by an hundred wounds, as though some malign, titanic ibis had been pecking at it. Assuredly the agency which had removed the rope was a hostile one, and had begun to wreak terrible injuries upon me when somehow impelled to desist. Yet at the time my sensations were distinctly the reverse of what one might expect. Instead of sinking into a bottomless pit of despair, I was stilted to new courage and action; for now I felt that the evil forces were physical things which a fearless man might encounter on an even basis.
On the strength of this thought I tugged again at my bonds, and used all the art of a lifetime to free myself as I had so often done amidst the glare of lights and the applause of vast crowds. The familiar details of my escaping process commenced to engross me, and now that the long rope was gone I half regained my belief that the supreme horrors were hallucinations after all, and that there had never been any terrible shaft, measurless abyss, or interminable rope. Was I after all in the, gateway temple of Khephren beside the Sphinx, and had the sneaking Arabs stolen in to torture me as I lay helpless there? At any rate, I must be free. Let me stand up unbound, ungagged, and with eyes
