Re: Lima, Peru: March 18, 1921 10 pm
Hughes loads and lights his pipe while he talks and as he tells his tale, he has the gift of bringing the images to life for his audience.
He tells you that in researching a follow up to his very successful book on Mayan Death Cults he spent many hours among the written sources held in some of New York’s research libraries; There he discovered references to the legends of the kharisiri also often referred to as the pishtaku: white-faced men who sucked the life out of innocent farmers and their families in the Peruvian highlands. While the historical information seemed to be mostly fanciful folklore, Elias found that these accounts gained credence when he found contemporary stories of murder and mutilation in the same locales. Seeking a new direction for a new book, he believed he had enough reason to suppose that some form of pagan ritual was at the root of the tales of the pishtaku, and that in all likelihood, the attacks were perpetrated by humans, perhaps as some form of human sacrifice, which to his mind, could be evidence of death cult operating in Peru.
Thinking of the country’s history, he soon developed the hypothesis that the legends stemmed from the arrival of the Spanish conquistadors in the 16th century. Had a cult that had arrived with the Spanish survived to the modern-day? Elias now believes that the details of the myths indicate an all-too-real cult that practices murder as ritual practice.
He made his way to Peru last year, and spent four months in the southern Andean highlands, in the region around Lake Titicaca, meeting the local people and researching stories of the pishtaku. He soon realized that many people saw the pishtaku not as stories from history but as a real and tangible threat. While some could only pass on second-hand accounts, a few were able to recount seeing pale-faced monsters from personal experience. Currently, Elias considers such first-hand information to illustrate the fact that a death cult is still active in the region.
While speaking with the locals, Elias was warned about a man named Luis de Mendoza; a person mentioned by some as a man to be feared. While no one was able to provide concrete proof of any wrongdoings, some even referred to de Mendoza as a pishtaku. Elias, ever the rationalist, took this as an indication that the man was a key figure in the death cult, rather than an actual monster. Making note of the name, Elias was surprised to encounter de Mendoza in Puno, although the two men did not actually meet there.
Instead, Elias followed him from a distance, making notes of his movements and contacts. In so doing, Elias learned of de Mendoza’s association with Augustus Larkin and, ultimately, Larkin’s plan to find and explore a lost pyramid. While no one has been able to confirm the fact, Elias believes that the pyramid and surrounding site are, somehow, linked to the pishtaku.
"This very real, gentlemen," he concludes his tale. "I came looking for history and I found an active horror story. Someone is killing the farmers up there in the mountains and these two are involved somehow. I think I may have asked a few too many questions, and Mendoza may be on to me.
"I don't know why Larkin turned down the museum's offer of help and decided instead to seek independents like yourselves. But I think the answers to those questions are up there in the mountains. And I intend to find out what is going on. I give you fair warning because I do not think either of these hombres are telling the truth. Whatever reason Larkin wants to find that pyramid, Mendoza wants it too. And that scares me silly."
He clenches his pipe between his teeth and sits back to hear what the others have to say about his story