Bloodcurdling Tales of Horror and the Macabre Read Online Free PDF Page B

which Norrys collected for me, and supplementing them with the accounts of several savants who had studied the ruins, I deduced that Exham Priory stood on the site of a prehistoric temple; a Druidical or ante-Druidical thing which must have been contemporary with Stonehenge. That indescribable rites had been celebrated there, few doubted, and there were unpleasant tales of the transference of these rites into the Cybeleworship which the Romans had introduced.
    Inscriptions still visible on the subcellar bore such unmistakable letters as “DIV . . . OPS . . . MAGNA. MAT . . .” signs of the Magna Mater whose dark worship was once vainly forbidden to Roman citizens. Anchester had been the camp of the third Augustan legion, as many remains attest, and it was said that the temple of Cybele was splendid and thronged with worshippers who performed nameless ceremonies at the bidding of a Phrygian priest. Tales added that the fall of the old religion did not end the orgies at the temple, but that the priests lived on in the new faith without real change. Likewise was it said that the rites did not vanish with the Roman power, and that certain among the Saxons added to what remained of the temple, and gave it the essential outline it subsequently preserved, making it the center of a cult feared through half the heptarchy. About 1000 A . D . the place is mentioned in a chronicle as being a substantial stone priory housing a strange and powerful monastic order and surrounded by extensive gardens which needed no walls to exclude a frightened populace. It was never destroyed by the Danes, though after the Norman Conquest it must have declined tremendously; since there was no impediment when Henry the Third granted the site to my ancestor, Gilbert de la Poer, First Baron Exham, in 1261.
    Of my family before this date there is no evil report, but something strange must have happened then. In one chronicle there is a reference to a de la Poer as “cursed of God” in 1307, whilst village legendry had nothing but evil and frantic fear to tell of the castle that went up on the foundations of the old temple and priory. The fireside tales were of the most grisly description, all the ghastlier because of their frightened reticence and cloudy evasiveness. They represented my ancestors as a race of hereditary daemons beside whom Gilles de Retz and the Marquis de Sade would seem the veriest tyros, and hinted whisperingly at their responsibility for the occasional disappearances of villagers through several generations.
    The worst characters, apparently, were the barons and their direct heirs; at least, most was whispered about these. If of healthier inclinations, it was said, an heir would early and mysteriously die to make way for another more typical scion. There seemed to be an inner cult in the family, presided over by the head of the house, and sometimes closed except to a few members. Temperament rather than ancestry was evidently the basis of this cult, for it was entered by several who married into the family. Lady Margaret Trevor from Cornwall, wife of Godfrey, the second son of the fifth baron, became a favorite bane of children all over the countryside, and the daemon heroine of a particularly horrible old ballad not yet extinct near the Welsh border. Preserved in balladry, too, though not illustrating the same point, is the hideous tale of Lady Mary de la Poer, who shortly after her marriage to the Earl of Shrewsfield was killed by him and his mother, both of the slayers being absolved and blessed by the priest to whom they confessed what they dared not repeat to the world.
    These myths and ballads, typical as they were of crude superstition, repelled me greatly. Their persistence, and their application to so long a line of my ancestors, were especially annoying; whilst the imputations of monstrous habits proved unpleasantly reminiscent of the one known scandal of my immediate forbears—the case of my cousin, young Randolph Delapore