First published in Crypt Of Cthulhu #68, 1989.

It seemed to him that the old mysteries had been made for another universe, and not the one he came to know. Yet there was no doubt that they had once deeply impressed him. Intoxicated by their wonder, by raw wonder itself, he might never have turned away from the golden blade held aloft by crimson hands, from the mask with seven eyes, the idol of moons, from the ceremony called the Night of the Night, along with other rites of illumination and all the ageless doctrines which derived from their frenzies. How was it they failed him? When was the first moment he found himself growing impatient with their music and their gyrations, when the first moment he witnessed these mysteries and descended into another kind of wonder?

Before his disillusion was discovered, he walked out on his old sect. He did not waste any time, however, in casting about for a new one. Unfortunately the same problems arose with each of them: they all, in his view, were nullified by their own profoundness and by a collection of mysteries that failed to break the surface of the bottomless soul, failed to place themselves at eye level with things. These mysteries thus condemned all that lay outside of them to triviality, whether deserving of this fate or not. Injustice was their essence and their power. Had these routines of enlightenment actually been intended for a universe not undermined by mockery and confusion? But to bother even with the dream of such a place was useless, especially when he could conceive a plan more to his purpose. This entailed nothing less than the invention of a cult, a solitary one to be sure, better suited to his profane vision.

He set out to locate a site of worship, a place abandoned, old, isolated, and decayed. Actually there were many such places to choose from, and, by a completely arbitrary means of selection, he soon managed to settle on one of them. This numinous structure-bashed in roof and battered walls-he cluttered with the fetishes of his new creed. These consisted of anything he could find which had a divine aura of disuse, of unfulfillment, hopelessness, disintegration, of grotesque imbecility and senselessness. Dolls with broken faces he put on display in corners and upon crumbling pedestals. Thin, lifeless trees he dug up whole from their natural graves and transplanted into the cracked tiles of the floor's mosaic; then he hung lamps of thick green gla.s.s by corroded chains from the ceiling, and the withered branches of the trees were bathed in hues of livid mold. As were the faces of the dolls and those of various mummified creatures, including two human abortions which were set floating in jars at opposite ends of an altar draped with rags. His vestments were also of rags, their frayed edges fluttering like dead leaves about to fall. Standing before the altar, he raised his arms over something that smoldered, which was his own dried excrement upon a tarnished plate. He glanced about at the defunct forest of which he was king, at the brittle twisting branches (some of which were adorned with hanging dolls and other things), at all the various objects of refuse he had added to his collection, finally at the green waters of those two occupied jars glowing upon the rags of the altar, and he widened his mouth to speak, and he said... nothing. So distracted was he with a gruesome contentment: his old wonder had been ravaged and his hunger for mockery fulfilled.

But this contentment did not last; how could it? Illusion throws its invisible shimmer over all things, no matter what level of debas.e.m.e.nt they have struggled to win. Whatever may appear, sooner or later, will appear in greatness. Thus, gradually, the pathetic, l.u.s.terless world he had made, and labored to make low, had rebelliously elevated itself beyond its surface decrepitude and a.s.sumed a kind of grandeur in his eyes. The naked limbs of what had once been trees and now were empty objects, hollow abstractions mocked by the sarcastic verdure of the green lamps, underwent transfiguration to inherit the suppleness of all symbols and the dignity of a dream. Each of the disfigured dolls, vile and insane mimics of the human nightmare, gave up their evil and revealed themselves as the protectors of countless inexpressible mysteries and myriad secret enchantments. And the precocious corpses upon the altar no longer drifted about pointlessly, embalmed in their wombs of foggy gla.s.s, but hovered serenely in becalmed fathoms of infinite wonder.

His effort to strip away the finery of objects and events, and to exist only in the balm of desolation, was a failure. The experiment had only resulted in the discovery of a deeper stratum of preciousness in things. And having revealed this substratum, his eyes began to attack its treasures with all their savage wondering. Everything became newly subject to a mockery that was not of his own making, and to an onslaught of confusion that threatened to violate his precious world of death and dolls. But was there perhaps a more profound source of mockery and confusion that could be excavated beneath the deceptive wealth which he had so quickly exhausted? If there was, he did not possess the ambition, at this point, to seek it out. Dropping to the shattered mosaic of the floor, collapsing under the now lovely doll-hung trees, he lay abject in ragged robes of despair throughout a full day and late into the night.

But toward the latest hour of evening he was disturbed by distant sounds. He had been away from his old sect so long that at first he did not recognize the peculiar clamor of the ceremony called the Night of the Night. When he walked out into the cold air outside his solitary temple, he saw the gyration of shadows upon the summit of the hills. How could they persist in their madness, he wondered. Nevertheless, for reasons beyond explanation, he joined them.

And they welcomed him, for they could see the ordeals he had undergone, the powers he had gained. He, on the other hand, felt nothing; but he easily devoured all the honors held out to him: these were the only sustenance left which satisfied his hunger for mockery. And when they presented him with the accoutrements of high priest, he could not suppress a smile as he gazed upon the wide, dead sky.

Now his are the crimson hands which hold aloft the golden blade, his the face behind the mask with seven eyes. And he is the one who stands in shining robes before the ma.s.sive idol of moons, trembling the while with wonder.

The Last Feast of Harlequin (1990).

First published in The Magazine Of Fantasy And Science Fiction, April 1990.

Also published in: Grimscribe, The Nightmare Factory, The Shadow At The Bottom Of The World.

My interest in the town of Mirocaw was first aroused when I heard that an annual festival was held there which promised to include, to some extent, the partic.i.p.ation of clowns among its other elements of pageantry. A former colleague of mine, who is now attached to the anthropology department of a distant university, had read one of my recent articles ("The Clown Figure in American Media," Journal of Popular Culture), and wrote to me that he vaguely remembered reading or being told of a town somewhere in the state that held a kind of "Fool's Feast" every year, thinking that this might be pertinent to my peculiar line of study. It was, of course, more pertinent than he had reason to think, both to my academic aims in this area and to my personal pursuits.

Aside from my teaching, I had for some years been engaged in various anthropological projects with the primary ambition of articulating the significance of the clown figure in diverse cultural contexts. Every year for the past twenty years I have attended the pre-Lenten festivals that are held in various places throughout the southern United States. Every year I learned something more concerning the esoterics of celebration. In these studies I was an eager partic.i.p.ant-along with playing my part as an anthropologist, I also took a place behind the clownish mask myself. And I cherished this role as I did nothing else in my life. To me the t.i.tle of Clown has always carried connotations of a n.o.ble sort. I was an adroit jester, strangely enough, and had always taken pride in the skills I worked so diligently to develop.

I wrote to the State Department of Recreation, indicating what information I desired and exposing an enthusiastic urgency which came naturally to me on this topic. Many weeks later I received a tan envelope imprinted with a government logo. Inside was a pamphlet that catalogued all of the various seasonal festivities of which the state was officially aware, and I noted in pa.s.sing that there were as many in late autumn and winter as in the warmer seasons. A letter inserted within the pamphlet explained to me that, according to their voluminous records, no festivals held in the town of Mirocaw had been officially registered. Their files, nonetheless, could be placed at my disposal if I should wish to research this or similar matters in connection with some definite project. At the time this offer was made I was already laboring under so many professional and personal burdens that, with a weary hand, I simply deposited the envelope and its contents in a drawer, never to be consulted again.

Some months later, however, I made an impulsive digression from my responsibilities and, rather haphazardly, took up the Mirocaw project. This happened as I was driving north one afternoon in late summer with the intention of examining some journals in the holdings of a library at another university. Once out of the city limits the scenery changed to sunny fields and farms, diverting my thoughts from the signs that I pa.s.sed along the highway. Nevertheless, the subconscious scholar in me must have been regarding these with studious care. The name of a town loomed into my vision. Instantly the scholar retrieved certain records from some deep mental drawer, and I was faced with making a few hasty calculations as to whether there was enough time and motivation for an investigative side trip. But the exit sign was even hastier in making its appearance, and I soon found myself leaving the highway, recalling the road sign' s promise that the town was no more than seven miles east.

These seven miles included several confusing turns, the forced taking of a temporarily alternate route, and a destination not even visible until a steep rise had been fully ascended. On the descent another helpful sign informed me that I was within the city limits of Mirocaw. Some scattered houses on the outskirts of the town were the first structures I encountered. Beyond them the numerical highway became Townshend Street, the main avenue of Mirocaw.

The town impressed me as being much larger once I was within its limits than it had appeared from the prominence just outside. I saw that the general hilliness of the surrounding countryside was also an internal feature of Mirocaw. Here, though, the effect was different. The parts of the town did not look as if they adhered very well to one another. This condition might be blamed on the irregular topography of the town. Behind some of the old stores in the business district, steeply roofed houses had been erected on a sudden incline, their peaks appearing at an extraordinary elevation above the lower buildings. And because the foundations of these houses could not be glimpsed, they conveyed the illusion of being either precariously suspended in air, threatening to topple down, or else constructed with an unnatural loftiness in relation to their width and ma.s.s. This situation also created a weird distortion of perspective. The two levels of structures overlapped each other without giving a sense of depth, so that the houses, because of their higher elevation and nearness to the foreground buildings, did not appear diminished in size as background objects should. Consequently, a look of flatness, as in a photograph, predominated in this area. Indeed, Mirocaw could be compared to an alb.u.m of old snapshots, particularly ones in which the camera had been upset in the process of photography, causing the pictures to develop on an angle: a cone-roofed turret, like a pointed hat jauntily askew, peeked over the houses on a neighboring street; a billboard displaying a group of grinning vegetables tipped its contents slightly westward; cars parked along steep curbs seemed to be flying skyward in the glare-distorted windows of a five-and-ten; people leaned lethargically as they trod up and down sidewalks; and on that sunny day the clock tower, which at first I mistook for a church steeple, cast a long shadow that seemed to extend an impossible distance and wander into unlikely places in its progress across the town. I should say that perhaps the disharmonies of Mirocaw are more acutely affecting my imagination in retrospect than they were on that first day, when I was primarily concerned with locating the city hall or some other center of information.

I pulled around a corner and parked. Sliding over to the other side of the seat, I rolled down the window and called to a pa.s.serby: "Excuse me, sir," I said. The man, who was shabbily dressed and very old, paused for a moment without approaching the car. Though he had apparently responded to my call, his vacant expression did not betray the least awareness of my presence, and for a moment I thought it just a coincidence that he halted on the sidewalk at the same time I addressed him. His eyes were focused somewhere beyond me with a weary and imbecilic gaze. After a few moments he continued on his way and I said nothing to call him back, even though at the last second his face began to appear dimly familiar. Someone else finally came along who WaS able to direct me to the Mirocaw City Hall and Community Center.

The city hall turned out to be the building with the clock tower. Inside I stood at a counter behind which some people were working at desks and walking up and down a back hallway. On one wall was a poster for the state lottery: a jack-in-the-box with both hands grasping green bills. After a few moments, a tall, middle-aged woman came over to the counter.

"Can I help you?" she asked in a neutral, bureaucratic voice.

I explained that I had heard about the festival-saying nothing about being a nosy academic-and asked if she could provide me with further information or direct me to someone who could.

"Do you mean the one held in the winter?" she asked. "How many of them are there?"

"Just that one."

"I suppose, then, that that's the one I mean." I smiled as if sharing a joke with her.

Without another word, she walked off into the back hallway. While she was absent I exchanged glances with several of the people behind the counter who periodically looked up from their work.

"There you are," she said when she returned, handing me a piece of paper that looked like the product of a cheap copy machine. Please Come to the Fun, it said in large letters. Parades, it went on, Street Masquerade, Bands, The Winter Raffle, and The Coronation of the Winter Queen.

The page continued with the mention of a number of miscellaneous festivities. I read the words again. There was something about that imploring little "please" at the top of the announcement that made the whole affair seem like a charity function.

"When is it held? It doesn't say when the festival takes place."

"Most people already know that." She abruptly s.n.a.t.c.hed the page from my hands and wrote something at the bottom. When she gave it back to me, I saw "Dec. 19-21" written in blue-green ink. I was immediately struck by an odd sense of scheduling on the part of the festival committee. There was, of course, solid anthropological and historical precedent for holding festivities around the winter solstice, but the timing of this particular event did not seem entirely practical.

"If you don't mind my asking, don't these days somewhat conflict with the regular holiday season? I mean, most people have enough going on at that time."

"It's just tradition," she said, as if invoking some venerable ancestry behind her words.

"That's very interesting," I said as much to myself as to her.

"Is there anything else?" she asked.

"Yes. Could you tell me if this festival has anything to do with clowns? I see there's something about a masquerade."

''Yes, of course there are some people in... costumes. I've never been in that position myself... that is, yes, there are clowns of a sort."

At that point my interest was definitely aroused, but I was not sure how much further I wanted to pursue it.

I thanked the woman for her help and asked the best means of access to the highway, not anxious to retrace the labyrinthine route by which I had entered the town. I walked back to my car with a whole flurry of half-formed questions, and as many vague and conflicting answers, cluttering my mind.

The directions the woman gave me necessitated pa.s.sing through the south end of Mirocaw. There were not many people moving about in this section of town. Those that I did see, shuffling lethargically down a block of battered storefronts, exhibited the same sort of forlorn expression and manner as the old man from whom I had asked directions earlier. I must have been traversing a central artery of this area, for on either side stretched street after street of poorly tended yards and houses bowed with age and indifference. When I came to a stop at a street corner, one of the citizens of this slum pa.s.sed in front of my car. This lean, morose, and epicene person turned my way and sneered outrageously with a taut little mouth, yet seemed to be looking at no one in particular. After progressing a few streets farther, I came to a road that led back to the highway. I felt detectably more comfortable as soon as I found myself traveling once again through the expanses of sun-drenched farmlands.

I reached the library with more than enough time for my research, and so I decided to make a scholarly detour to see what material I could find that might illuminate the winter festival held in Mirocaw. The library, one of the oldest in the state, included in its holdings the entire run of the Mirocaw Courier. I thought this would be an excellent place to start. I soon found, however, that there was no handy way to research information from this newspaper, and I did not want to engage in a blind search for articles concerning a specific subject.

I next turned to the more organized resources of the newspapers for the larger cities located in the same county, which incidentally shares its name with Mirocaw. I uncovered very little about the town, and almost nothing concerning its festival, except in one general article on annual events in the area that erroneously attributed to Mirocaw a "large Middle-Eastern community" which every spring hosted a kind of ethnic jamboree. From what I had already observed, and from what I subsequently learned, the citizens of Mirocaw were solidly midwesternAmerican, the probable descendants in a direct line from some enterprising pack of New Englanders of the last century. There was one brief item devoted to a Mirocavian event, but this merely turned out to be an obituary notice for an old woman who had quietly taken her life around Christmastime. Thus, I returned home that day all but empty-handed on the subject of Mirocaw.

However, it was not long afterward that I received another letter from the former colleague of mine who had first led me to seek out Mirocaw and its festival. As it happened, he rediscovered the article that caused him to stir my interest in a local "Fool's Feast." This article had its sole appearance in an obscure festschrift of anthropology studies published in Amsterdam twenty years ago. Most of these papers were in Dutch, a few in German, and only one was in English: "The Last Feast of Harlequin: Preliminary Notes on a Local Festival." It was exciting, of course, finally to be able to read this study, but even more exciting was the name of its author: Dr. Raymond Thoss.

Before proceeding any further, I should mention something about Thoss, and inevitably about myself. Over two decades ago, at my alma mater in Cambridge, Ma.s.s., Thoss was a professor of mine. Long before playing a role in the events I am about to describe, he was already one of the most important figures in my life. A striking personality, he inevitably influenced everyone who came in contact with him. I remember his lectures on social anthropology, how he turned that dim room into a brilliant and profound circus of learning. He moved in an uncannily brisk manner. When he swept his arm around to indicate some common term on the blackboard behind him, one felt he was presenting nothing less than an item of fantastic qualities and secret value. When he replaced his hand in the pocket of his old jacket this fleeting magic was once again stored away in its well-worn pouch, to be retrieved at the sorcerer's discretion. We sensed he was teaching us more than we could possibly learn, and that he himself was in possession of greater and deeper knowledge than he could possibly impart. On one occasion I summoned up the audacity to offer an interpretation-which was somewhat opposed to his own-regarding the tribal clowns of the Hopi Indians. I implied that personal experience as an amateur clown and special devotion to this study provided me with an insight possibly more valuable than his own. It was then he disclosed, casually and very obiter dicta, that he had actually acted in the role of one of these masked tribal fools and had celebrated with them the dance of the kachinas. In revealing these facts, however, he somehow managed not to add to the humiliation I had already inflicted upon myself. And for this I was grateful to him.

Thoss's activities were such that he sometimes became the object of gossip or romanticized speculation. He was a fieldworker par excellence, and his ability to insinuate himself into exotic cultures and situations, thereby gaining insights where other anthropologists merely collected data, was renowned. At various times in his career there had been rumors of his having "gone native" a la the Frank Hamilton Cushing legend. There were hints, which were not always irresponsible or cheaply glamorized, that he was involved in projects of a freakish sort, many of which focused on New England. It is a fact that he spent six months posing as a mental patient at an inst.i.tution in western Ma.s.sachussetts, gathering information on the "culture" of the psychically disturbed. When his book "Winter Solstice: The Longest Night of a Society" was published, the general opinion was that it was disappointingly subjective and impressionistic, and that, aside from a few moving but "poetically obscure" observations, there was nothing at all to give it value. Those who defended Thoss claimed he was a kind of super-anthropologist: while much of his work emphasized his own mind and feelings, his experience had in fact penetrated to a rich core of hard data which he had yet to disclose in objective discourse. As a student of Thoss, I tended to support this latter estimation of him. For a variety of tenable and untenable reasons, I believed Thoss capable of unearthing hitherto inaccessible strata of human existence. So it was gratifying at first that this article ent.i.tled "The Last Feast of Harlequin" seemed to uphold the Thoss mystique, and in an area I personally found captivating.

Much of the content of the article I did not immediately comprehend, given its author's characteristic and often strategic obscurities. On first reading, the most interesting aspect of this brief study-the "notes" encompa.s.sed only twenty pages was the general mood of the piece. Thoss's eccentricities were definitely present in these pages, but only as a struggling inner force which was definitely contained-incarcerated, I might say-by the somber rhythmic movements of his prose and by some gloomy references he occasionally called upon. Two references in particular shared a common theme. One was a quotation from Poe's "The Conqueror Worm," which Thoss employed as a rather sensational epigraph. The point of the epigraph, however, was nowhere echoed in the text of the article save in another pa.s.sing reference. Thoss brought up the well-known genesis of the modern Christmas celebration, which of course descends from the Roman Saturnalia.

Then, making it clear he had not yet observed the Mirocaw festival and had only gathered its nature from various informants, he established that it too contained many, even more overt, elements of the Saturnalia. Next he made what seemed to me a trivial and purely linguistic observation, one that had less to do with his main course of argument than it did with the equally peripheral Poe epigraph. He briefly mentioned that an early sect of the Syrian Gnostics called themselves "Saturnians" and believed, among other religious heresies, that mankind was created by angels who were in turn created by the Supreme Unknown. The angels, however, did not possess the power to make their creation an erect being and for a time he crawled upon the earth like a worm. Eventually, the Creator remedied this grotesque state of affairs. At the time I supposed that the symbolic correspondences of mankind's origins and ultimate condition being a.s.sociated with worms, combined with a year-end festival recognizing the winter death of the earth, was the gist of this Thossian "insight," a poetic but Scientifically valueless observation.

Other observations he made on the Mirocaw festival were also strictly etic; in other words, they were based on second-hand sources, hearsay testimony. Even at that juncture, however, I felt Thoss knew more than he disclosed; and, as I later discovered, he had indeed included information on certain aspects of Mirocaw suggesting he was already in possession of several keys which for the moment he was keeping securely in his own pocket. By then I myself possessed a most revealing morsel of knowledge. A note to the "Harlequin" article apprised the reader that the piece was only a fragment in rude form of a more wide-ranging work in preparation. This work was never seen by the world. My former professor had not published anything since his withdrawal from academic circulation some twenty years ago. Now I suspected where he had gone.

For the man I had stopped on the streets of Mirocaw and from whom I tried to obtain directions, the man with the disconcertingly lethargic gaze, had very much resembled a superannuated version of Dr. Raymond Thoss.

And now I have a confession to make. Despite my reasons for being enthusiastic about Mirocaw and its mysteries, especially its relationship to both Thoss and my own deepest concerns as a scholar-I contemplated the days ahead of me with no more than a feeling of frigid numbness and often with a sense of profound depression.

Yet I had no reason to be surprised at this emotional state, which had little relevance to the outward events in my life but was determined by inward conditions that worked according to their own, quite enigmatic, seasons and cycles. For many years, at least since my university days, I have suffered from this dark malady, this recurrent despondency in which I would become buried when it came time for the earth to grow cold and bare and the skies heavy with shadows. Nevertheless, I pursued my plans, though somewhat mechanically, to visit Mirocaw during its festival days, for I superst.i.tiously hoped that this activity might diminish the weight of my seasonal despair. In Mirocaw would be parades and parties and the opportunity to play the clown once again.

For weeks in advance I practiced my art, even perfecting a new feat of juggling magic, which was my special forte in foolery. I had my costumes cleaned, purchased fresh makeup, and was ready. I received permission from the university to cancel some of my cla.s.ses prior to the holiday, explaining the nature of my project and the necessity of arriving in the town a few days before the festival began, in order to do some preliminary research, establish informants, and so on. Actually, my plan was to postpone any formal inquiry until after the festival and to involve myself beforehand as much as possible in its activities. I would, of course, keep a journal during this time.

There was one resource I did want to consult, however.

Specifically, I returned to that outstate library to examine those issues of the Mirocaw Courier dating from December two decades ago. One story in particular confirmed a point Thoss made in the "Harlequin" article, though the event it chronicled must have taken place after Thoss had written his study.

The Courier story appeared two weeks after the festival had ended for that year and was concerned with the disappearance of a woman named Elizabeth Beadle, the wife of Samuel Beadle, a hotel owner in Mirocaw.

The county authorities speculated that this was another instance of the "holiday suicides" which seemed to occur with inordinate seasonal regularity in the Mirocaw region. Thoss doc.u.mented this phenomenon in his "Harlequin" article, though I suspect that today these deaths would be neatly categorized under the heading "seasonal affective disorder". In any case, the authorities searched a half-frozen lake near the outskirts of Mirocaw where they had found many successful suicides in years past. This year, however, no body was discovered. Alongside the article was a picture of Elizabeth Beadle. Even in the grainy microfilm reproduction one could detect a certain vibrancy and vitality in Mrs. Beadle's face. That an hypothesis of "holiday suicide" should be so readily posited to explain her disappearance seemed strange and in some way unjust.

Thoss, in his brief article, wrote that every year there occurred changes of a moral or spiritual cast which seemed to affect Mirocaw along with the usual winter metamorphosis. He was not precise about its origin or nature but stated, in typically mystifying fashion, that the effect of this "subseason" on the town was conspicuously negative. In addition to the number of suicides actually accomplished during this time, there was also a rise in treatment of "hypochondriacal" conditions, which was how the medical men of twenty years past characterized these cases in discussions with Thoss. This state of affairs would gradually worsen and finally reach a climax during the days scheduled for the Mirocaw festival. Thoss speculated that given the secretive nature of small towns, the situation was probably even more intensely p.r.o.nounced than casual investigation could reveal.

The connection between the festival and this insidious subseasonal climate in Mirocaw was a point on which Thoss did not come to any rigid conclusions. He did write, nevertheless, that these two "climatic aspects" had had a parallel existence in the town's history as far back as available records could doc.u.ment. A late nineteenth century history of Mirocaw County speaks of the town by its original name of New Colstead, and castigates the townspeople for holding a "ribald and soulless feast" to the exclusion of normal Christmas observances. (Thoss comments that the historian had mistakenly fused two distinct aspects of the season, their actual relationship being essentially antagonistic.) The "Harlequin" article did not trace the festival to its earliest appearance (this may not have been possible), though Thoss emphasized the New England origins of Mirocaw's founders. The festival, therefore, was one imported from this region and could reasonably be extended at least a century; that is, if it had not been brought over from the Old World, in which case its roots would become indefinite until further research could be done. Surely Thoss's allusion to the Syrian Gnostics suggested the latter possibility could not entirely be ruled out.

But it seemed to be the festival's link to New England that nourished Thoss's speculations. He wrote of this patch of geography as if it were an acceptable place to end the search. For him, the very words "New England" seemed to be stripped of all traditional connotations and had come to imply nothing less than a gateway to all lands, both known and suspected, and even to ages beyond the civilized history of the region. Having been educated partly in New England, I could somewhat understand this sentimental exaggeration, for indeed there are places that seem archaic beyond chronological measure, appearing to transcend relative standards of time and achieving a kind of absolute antiquity which cannot be logically fathomed. But how this vague suggestion related to a small town in the Midwest I could not imagine. Thoss himself observed that the residents of Mirocaw did not betray any mysteriously primitive consciousness. On the contrary, they appeared superficially unaware of the genesis of their winter merrymaking. That such a tradition had endured through the years, however, even eclipsing the conventional Christmas holiday, revealed a profound awareness of the festival's meaning and function.

I cannot deny that what I had learned about the Mirocaw festival did inspire a trite sense of fate, especially given the involvement of such an important figure from my past as Thoss. It was the first time in my academic career that I knew myself to be better suited than anyone else to discern the true meaning of scattered data, even if I could only attribute this special authority to chance circ.u.mstances.

Nevertheless, as I sat in that library on a morning in mid December I doubted for a moment the wisdom of setting out for Mirocaw rather than returning home, where the more familiar rite de pa.s.sage of winter depression awaited me. My original scheme was to avoid the cyclical blues the season held for me, but it seemed this was also a part of the history of Mirocaw, only on a much larger scale. My emotional instability, however, was exactly what qualified me most for the particular fieldwork ahead, though I did not take pride or consolation in the fact. And to retreat would have been to deny myself an opportunity that might never offer itself again. In retrospect, there seems to have been no fortuitous resolution to the decision I had to make. As it happened, I went ahead to the town.

Just past noon, on December 18, I started driving toward Mirocaw. A blur of dull, earthen-colored scenery extended in every direction. The snowfalls of late autumn had been spa.r.s.e, and only a few white patches appeared in the harvested fields along the highway. The clouds were gray and abundant. Pa.s.sing by a stretch of forest, I noticed the black, ragged clumps of abandoned nests clinging to the twisted mesh of bare branches. I thought I saw black birds skittering over the road ahead, but they were only dead leaves and they flew into the air as I drove by.

I approached Mirocaw from the south, entering the town from the direction I had left it on my visit the previous summer. This took me once again through that part of town which seemed to exist on the wrong side of some great invisible barrier dividing the desirable sections of Mirocaw from the undesirable. As lurid as this district had appeared to me under the summer sun, in the thin light of that winter afternoon it degenerated into a pale phantom of itself. The frail stores and starved-looking houses suggested a borderline region between the material and nonmaterial worlds, with one sardonically wearing the mask of the other. I saw a few gaunt pedestrians who turned as I pa.s.sed by, though seemingly not because I pa.s.sed by, making my way up to the main street of Mirocaw.

Driving up the steep rise of Townshend Street, I found the sights there comparatively welcoming. The rolling avenues of the town were in readiness for the festival. Streetlights had their poles raveled with evergreen, the fresh boughs proudly conspicuous in a barren season. On the doors of many of the businesses on Townshend were holly wreaths, equally green but observably plastic.

However, although there was nothing unusual in this traditional greenery of the season, it soon became apparent to me that Mirocaw had quite abandoned itself to this particular symbol of Yuletide. It was garishly in evidence everywhere. The windows of stores and houses were framed in green lights, green streamers hung down from storefront awnings, and the beacons of the Red Rooster Bar were peac.o.c.k green floodlights. I supposed the residents of Mirocaw desired these decorations, but the effect was one of excess. An eerie emerald haze permeated the town, and faces looked slightly reptilian.

At the time I a.s.sumed that the prodigious evergreen, holly wreaths, and colored lights (if only of a single color) demonstrated an emphasis on the vegetable symbols of the Nordic Yuletide, which would inevitably be muddled into the winter festival of any northern country just as they had been adopted for the Christmas season. In his "Harlequin" article Thoss wrote of the pagan aspect of Mirocaw's festival, likening it to the ritual of a fertility cult, with probable connections to chthonic divinities at some time in the past. But Thoss had mistaken, as I had, what was only part of the festival's significance for the whole.

The hotel at which I had made reservations was located on Townshend. It was an old building of brown brick, with an arched doorway and a pathetic coping intended to convey an impression of neocla.s.sicism. I found a parking s.p.a.ce in front and left my suitcases in the car.

When I first entered the hotel lobby it was empty. I thought perhaps the Mirocaw festival would have attracted enough visitors to at least bolster the business of its only hotel, but it seemed I was mistaken. Tapping a little bell, I leaned on the desk and turned to look at a small, traditionally decorated Christmas tree on a table near the entranceway. It was complete with shiny, egg-fragile bulbs; miniature candy canes; flat, laughing Santas with arms wide; a star on top nodding awkwardly against the delicate shoulder of an upper branch; and colored lights that bloomed out of flower-shaped sockets. For some reason this seemed to me a sorry little piece.

"May I help you?" said a young woman arriving from a room adjacent to the lobby.

I must have been staring rather intently at her, for she looked away and seemed quite uneasy. I could hardly imagine what to say to her or how to explain what I was thinking. In person she immediately radiated a chilling brilliance of manner and expression. But if this woman had not committed suicide twenty years before, as the newspaper article had suggested, neither had she aged in that time.

"Sarah," called a masculine voice from the invisible heights of a stairway. A tall, middle-aged man came down the steps. "I thought you were in your room," said the man, whom I took to be Samuel Beadle. Sarah, not Elizabeth, Beadle glanced sideways in my direction to indicate to her father that she was conducting the business of the hotel. Beadle apologized to me, and then excused the two of them for a moment while they went off to one side to continue their exchange.

I smiled and pretended everything was normal, while trying to remain within earshot of their conversation. They spoke in tones that suggested their conflict was a familiar one: Beadle's overprotective concern with his daughter's whereabouts and Sarah's frustrated understanding of certain restrictions placed upon her. The conversation ended, and Sarah ascended the stairs, turning for a moment to give me a facial pantomime of apology for the unprofessional scene that had just taken place.

"Now, sir, what can I do for you?" Beadle asked, almost demanded.

"Yes, I have a reservation. Actually, I'm a day early, if that doesn't present a problem." I gave the hotel the benefit of the doubt that its business might have been secretly flourishing.

"No problem at all, sir," he said, presenting me with the registration form, and then a bra.s.s-colored key dangling from a plastic disc bearing the number 44.

"Luggage?"

"Yes, it's in my car."

"I'll give you a hand with that."

While Beadle was settling me in my fourth-floor room it seemed an opportune moment to broach the subject of the festival, the holiday suicides, and perhaps, depending upon his reaction, the fate of his wife. I needed a respondent who had lived in the town for a good many years and who could enlighten me about the att.i.tude of Mirocavians toward their season of sea-green lights.

"This is just fine," I said about the clean but somber room. "Nice view. I can see the bright green lights of Mirocaw just fine from up here. Is the town usually all decked out like this? For the festival, I mean."

"Yes, sir, for the festival," he replied mechanically.

"I imagine you'll probably be getting quite a few of us out-of-towners in the next couple days."

"Could be. Is there anything else?"

"Yes, there is. I wonder if you could tell me something about the festivities."

"Such as..."

"Well, you know, the clowns and so forth."

"Only clowns here are the ones that're... well, picked out, I suppose you would say."

"I don't understand."

"Excuse me, sir. I'm very busy right now. Is there anything else?"

I could think of nothing at the moment to perpetuate our conversation. Beadle wished me a good stay and left.

I unpacked my suitcases. In addition to regular clothing I had also brought along some of the items from my clown's wardrobe. Beadle's comment that the clowns of Mirocaw were "picked out" left me wondering exactly what purpose these street masqueraders served in the festival. The clown figure has had so many meanings in different times and cultures. The jolly, well-loved joker familiar to most people is actually but one aspect of this protean creature. Madmen, hunchbacks, amputees, and other abnormals were once considered natural clowns; they were elected to fulfil a comic role which could allow others to see them as ludicrous rather than as terrible reminders of the forces of disorder in the world. But sometimes a cheerless jester was required to draw attention to this same disorder, as in the case of King Lear's morbid and honest fool, who of course was eventually hanged, and so much for his clownish wisdom. Clowns have often had ambiguous and sometimes contradictory roles to play. Thus, I knew enough not to brashly jump into costume and cry out, "Here I am again!"

That first day in Mirocaw I did not stray far from the hotel. I read and rested for a few hours and then ate at a nearby diner. Through the window beside my table I watched the winter night turn the soft green glow of the town into a harsh and almost totally new color as it contrasted with the darkness. The streets of Mirocaw seemed to me unusually busy for a small town at evening. Yet it was not the kind of activity one normally sees before an approaching Christmas holiday. This was not a crowd of bustling shoppers loaded with bright bags of presents. Their arms were empty, their hands shoved deep in their pockets against the cold, which nevertheless had not driven them to the solitude of their presumably warm houses. I watched them enter and exit store after store without buying; many merchants remained open late, and even the places that were closed had left their neons illuminated. The faces that pa.s.sed the window of the diner were possibly just stiffened by the cold, I thought; frozen into deep frowns and nothing else. In the same window I saw the reflection of my own face. It was not the face of an adept clown; it was slack and flabby and at that moment seemed the face of someone less than alive. Outside was the town of Mirocaw, its streets dipping and rising with a lunatic severity, its citizens packing the sidewalks, its heart bathed in green: as promising a field of professional and personal challenge as I had ever encountered and I was bored to the point of dread. I hurried back to my hotel room.

"Mirocaw has another coldness within its cold," I wrote in my journal that night. "Another set of buildings and streets that exists behind the visible town's facade like a world of disgraceful back alleys." I went on like this for about a page, across which I finally engraved a big "X". Then I went to bed.

In the morning I left my car at the hotel and walked toward the main business district a few blocks away. Mingling with the good people of Mirocaw seemed like the proper thing to do at that point in my scientific sojourn. But as I began laboriously walking up Townshend (the sidewalks were cramped with wandering pedestrians), a glimpse of someone suddenly replaced my haphazard plan with a more specific and immediate one. Through the crowd and about fifteen paces ahead was my goal.

"Dr. Thoss," I called.