This Week’s Prompt: 110. Antediluvian—Cyclopean ruins on lonely Pacific island. Centre of earthwide subterranean witch cult.
The Resulting Story: The Island of Curses
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For this week’s research, I decided to try and examine things as locally as I could—albeit I misremembered this prompt as specifying Polynesian, when it only says Pacific. Still, a vast region to examine, and one where zooming in on a specific culture can be greatly beneficial. This prompt to me seems clearly one of the many that lead to the Call of Cthulhu—although in this case, the Cyclopean Ruins are the center of the cult, and are there all year round instead of rising and falling into the ocean. To supply some ideas and inspiration on the matter, I decided to look into witchcraft and sorcery of the region.
Witchcraft and sorcery are topics that often have broad similarities across the world, and thus it is in the details that things grow interesting. In the reports I have, witchcraft is again associated with lower class and elderly, often the feeling of envy. Shamans and traditionally knowledgeable members of the community also faced witchcraft accusations—although colonial authorities justified the criminalization of such acts not because of feared harm of witchcraft itself, but the belief that traditional medicine was leading to neglect and death in the communities who had few alternatives.
The sources I stumbled upon were focused on Maori descriptions of witchcraft, specifically makutu. Makutu is a form of magic that takes many familiar forms—often it is employed by those who have been wronged against others. One thing of particular note is that the practitioners of makutu can pass down these powers to others through objects—and that in some cases, secret societies are rumored to form around these objects and their usage. The topic is not one commonly discussed, by all accounts, meaning my most common sources were either old or very specific.
But more to our interest, is a report by one S. Percy Smith. Here we are told that the origins of witch craft—the various forms of which include death dealing lizards, gods of withering flesh, and more from the power (mana) of Miru. These powers included the ability to send invisible bullets with the tip of the tongue, the power to render objects and water sources taboo, and to render environments taboo. Those who drank from the waters made taboo or trespassed on islands were attacked by horrific sea monsters called taniwha. The natures of these creatures is unclear to me, although a connection to sharks was mentioned in one article. Some witchcraft could be passed on in taboo places, others were unable to be passed one at all.
A separate source claimed that the origin of witchcraft was with a defeated god, Tane, who wished to keep his mother and father close together and the world forever darkness. In order to wreck revenge on the world, he created all the ills of the world—he in a way poisoned it to make it inhospitable to human beings. He taught, as one of these efforts, witchcraft which is among the worst dangers.
Those who practice these spells do so with a proper incantation, and then let an invisible bullet fly from their tongue. Their victims die, sometimes in gruesome shriveling ways as their arms shrink or wither away. Sometimes in more sudden ways, as if quite literally shot. Afterwards, that it was a wise man who did so is apparent, although which isn’t for sometime.
But makutu is not limited to murder or invisible bullets. Envious sorcerers who are rejected by women may drive them mad in response. These women would tear their garments and go naked, able to see the sorcerer’s spirit and describe it to others. Other victims of sorcery could see the sorcerer in wicked dreams, and recognize him. I wonder if this had the effect of spreading dread, or dooming the sorcerer’s endeavors.
Objects could also work sorcery—particularly carved objects of stone or wood. A sorcerer might attack someone with a gift, which if not returned within five years, will cause untold suffering. Objects stolen from a sorcerer likewise attract the ire of a sorcerer, who may send the taniwha to retrieve it and murder the thief. Carved stones and objects can be rendered taboo—and in some cases, those marker stones from ancient times have truly terrifying creatures guarding them. For this reason, these stones are left unmoved, least the creatures beneath murder those who would move them. Many of ancient places left such terrible wards behind according to an informant, infecting the whole world with wickedness that even plants might bight back against a man who picked them.
Perhaps the most destructive use of this sort of magic is when a sorcerer wants to kill a community. He first must find the ceremonial center of the community. By burying a prepared piece of wood in the ground here where none saw him, a makutu practitioner can murder an entire people if not stopped. Those first affected dream of the cause, and if they alert a healer, the object can be dug up and swallowed. Those first afflicted will still die, but the community as a whole will live.
Other reports indicate that a star appearing visible during the day has been sent by a sorcerer to curse a victim. Some sorcerers instead dispatch the less visible bird to make their ill will known. In either case, reciting a proper prayer can reverse the harm, sending the doom back to the sorcerer.
Some of these are easily stopped—the use of lizard gods to cause illness, for instance, is relatively easy to end for priests who specialize in such matters. And charms to keep sorcery at bay are common knowledge for many. But others are more direct and harder to stop, moving to quickly to be caught.
Even death may not end these torments. Reports from the 1950s indicate that some practitioners could pass on their skills and talents, or even that such dead practioners still rode the wind. Whether these are exaggerations of practice or not is hard to say—the documentation reminds me of claims of witch practices in the countryside, and the language of the documentation is…of its time.
So where does that leave us for this prompt? I think there’s something very interesting about the assertion of a house from which all evil things originate—one source even said that the first people to bring these powers into the world sacrificed one of their own to keep the powers permanent—that is considered by all taboo. The idea of ancient stones and places that are filled with something like a poison is fascinating.
The other notion that strikes me is the passing down of powers through generations to endow mastery and greater powers beyond. The writer of that section suggested the stories came from or were related to the old testament stories of Elijah and Elisha—and that may be the case. But for a narrative that traces itself back to a truly ancient time (antediluvian being before the great deluge that wiped the world clean), such notions of continuity are important. Which brings us round to what sort of narrative we are working with here.
We are given here a location more than a narration. The Cthulhu story has this strange island rising, and being stumbled upon by nearby sailors who interrupt the waking creature by ramming it. Yet, I don’t think I want to repeat that particular idea of just ‘stumbling across’ such a hidden and dangerous place. One idea is following someone to their first meeting of a horrific conspiracy—or perhaps being dragged back there, in a case of mistaken (or misplaced) identity by someone fleeing the conspiracy. The idea of vengeance or having wrong the witch or sorcerer in question is a common one that I think could also play into the idea. The question at the root then is what is the horror about: Being inducted into this conspiracy or being the victim of it, when one is dragged to this island of horror where even the trees try to bite at anyone who sets foot on them?
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Palmer, G. Blake. “TOHUNGAISM AND MAKUTU: Some Beliefs and Practices of the Present Day Maori”. The Journal of the Polynesian Society, Vol. 63, No. 2 (June, 1954), pp. 147-163
Voyce, Malcom, “Maori Healers in New Zealand: The Tohunga Suppression Act 1907”. Oceania, Vol. 60, No. 2 (Dec., 1989), pp. 99-123
Smith, S. Percy. “The Evils of Makutu, or Witchcraft.” The Journal of the Polynesian Society, Vol 30, No. 119 (1921). Accessed here: http://www.jps.auckland.ac.nz/document//Volume_30_1921/Volume_30%2C_No._119/The_Evils_of_Makutu%2C_or_witchcraft%2C_by_S._Percy_Smith%2C_p_172-184/p1