"I remember it the way it was. And it's not much different now. My hair's white as salt."

"Yes, ma'am," he said.

"I told those d.a.m.n fools I remembered. No one listens to me. What's your name?"

"My name, Mrs..."

"Spikes," she snapped.

"My name, Mrs Spikes, is Andrew Maness."

"Maness, Maness," she chanted to herself. "No, I don't think I know Maness. You're in the Starns house."

"It was in fact purchased from one of Mr Starns' family who inherited the house after he died."

"Used to be the Waterses lived there. Before them the Wellses. And before them the McQuisters. But that's getting to be before my time. Before the McQuisters is just too d.a.m.n long to remember. Too d.a.m.n long." She was repeating these words as she charged off down the street. Andrew Maness watched her thin form and salt-white hair recede and lose all color in the drab surroundings of the skeleton town.

7-Revelations of a unique being For Andrew Maness, the world had always been divided into two separate realms defined by what he could only describe as a prejudice of soul. Accordingly he was provided with a dual set of responses that he would have to a given locale, so that he would know if it was a place that was right for him, or one that was wrong. In places of the former type there was a separation between his self and the world around him, an enveloping absence. These were the great empty s.p.a.ces which comprised nearly the whole of the world. There was no threat presented by such places. But there were other places where it seemed a presence of some dreadful kind was allowed to enter, a force that did not belong to these places yet moved freely within them... and within him. It was precisely such places as this, and the presence within them, which came to preside over his life and determine its course. He had no choice, for this was the scheme of the elect persons who had generated him, and he was compelled to fall in with their design. He was in fact the very substance of their design.

His father knew that there were certain places in the world to which he must respond, even in his childhood, and which would cause him to undergo a second birth under the sign of the Tsalal. The Reverend Maness knew that the town of Moxton was among such places-outposts on the desolate borderlands of the real. He said that he had brought his son to this town so that the boy would learn to resist the presence he would feel here and elsewhere in the world. He said that he had brought his son to the right place, but he had in fact brought him to a place that was entirely wrong for the being that he was. And he said that his son should always fill his mind with the words of that book. But these words were easily silenced and usurped by those other words in those other books. His father seemed to entice him into reading the very books he should not have read. Soon these books provoked in Andrew Maness the sense of that power and that presence which may manifest itself in a place such as the town of Moxton. And there were other places where he felt that same presence. Following intuitions that grew stronger as he grew older, Andrew Maness would find such places by hazard or design.

Perhaps he would come upon an abandoned house standing shattered and bent in an isolated landscape-a raw skeleton in a boneyard. But this dilapidated structure would seem to him a temple, a wayside shrine to that dark presence with which he sought union, and also a doorway to the dark world in which it dwelled. Nothing can convey those sensations, the countless nuances of trembling excitement, as he approached such a decomposed edifice whose skewed and ragged outline suggested another order of existence, the truest order of existence, as though such places as this house were only wavering shadows cast down to earth by a distant, unseen realm of ent.i.ty. There he would experience the touch of something outside himself, something whose will was confused with his own, as in a dream wherein one feels possessed of a fantastic power to determine what events will transpire and yet also feels helpless to control that power, which, through oneself, may produce the chaos of nightmare. This mingling of mastery and helplessness overwhelmed him with a black intoxication and suggested his life's goal: to work the great wheel that turns in darkness, and to be broken upon it.

Yet Andrew Maness had always known that his ambition was an echo of that conceived by his father many years before, and that the pursuit of this ambition had been consummated in his own birth.

8-Not much more than a century ago "As a young man," the Reverend Maness explained to his son, who was now a young man himself, "I thought myself an adept in the magic of the old G.o.ds, a communicant of ent.i.ties both demonic and divine. I did not comprehend for years that I was merely a curator in the museum where the old G.o.ds were on display, their replicas and corpses set up in the countless galleries of the invisible... and now the extinct. I knew that in past millennia these beings had always replaced one another as each of them pa.s.sed away along with the worlds that worshipped them. This mirror-like succession of supreme monarchs may still seem eternal to those who have not sensed the great shadow which has always been positioned behind every deity or pantheon. Yet I was able to sense this shadow and see that it had eclipsed the old G.o.ds without in any way being one of their kind. For it was even older than they, the dark background against which they had forever carried on their escapades as best they could. But its emergence into the foreground of things was something new, an advent occurring not much more than a century ago. Perhaps this great blackness, this shadow, has always prevailed on worlds other than our own, places that have never known the G.o.ds of order, the G.o.ds of design. Even this world had long prepared for it, creating certain places where the illusion of a reality was worn quite thin and where the G.o.ds of order and design could barely breathe. Such places as this town of Moxton became fertile ground for this blackness no one had ever seen.

"Yes, it was not much more than a century ago that the people of this world betrayed their awareness of a new G.o.d that was not a G.o.d. Such an awareness may never be complete, never reach a true agony of illumination, except among an elect. I myself was slow in coming to it. The authenticity of my enlightenment may seem questionable and arbitrary, considering its source. Nonetheless, there is a tradition of revelation, an ancient protocol, by which knowledge of the unseen is delivered to us through inspired texts. And it is by means of these scriptures dictated from beyond that we of this world may discover what we have not and cannot experience in a direct confrontation. So it was with the Tsalal. But the book that I have written, and which I have named Tsalal, is not the revealed codex of which I am, speaking. It is only a reflection, or rather a distillation, of those other writings in which I first detected the existence, the emergence, of the Tsalal itself.

"Of course, there have always been writings of a certain kind, a primeval lore which provided allusions to the darkness of creation and to monstrosities of every type, human and inhuman, as if there were a difference. Something profoundly dark and grotesque has always had a life in every language of this world, appearing at intervals and throwing its shadow for a moment upon stories that try to make sense of things, often confounding the most happy tale. And this shadow is never banished in any of these stories, however we may pretend otherwise. The darkness of the grotesque is an immortal enigma: in all the legends of the dead, in all the tales of creatures of the night, in all the mythologies of mad G.o.ds and lucid demons, there remains a kind of mocking nonsense to the end, a thick and resonant voice which calls out from the heart of these stories and declares: 'Still I am here.' And the idiot laughter of that voice-how it sounds through the ages! This laughter often reaches our ears through certain stories wherein this grotesque spirit itself has had a hand. However we have tried to ignore the laughter of this voice, however we have tried to overwhelm its words and protect ourselves by always keeping other words in our minds, it still sounds throughout the world.

"But it was not much more than a century ago that this laughter began to rise to a pitch. You have heard it yourself, Andrew, as you furtively made incursions into my library during your younger days, revelling in a Gothic feast of the grotesque. These books do not hold an arcane knowledge intended for the select few but were written for a world which had begun to slight the G.o.ds of order and design, to question their very existence and to exalt in the disorders of the grotesque. Both of us have now studied the books in which the Tsalal was being gradually revealed as the very nucleus of our universe, even if their authors remained innocent of the revelations they were perpetrating. It was from one of the most enlightened of this sect of Gothic storytellers that I took the name of that one. You recall, Andrew, the adventures of an Arthur Pym in a fantastic land where everything, people and landscape alike, is of a perfect blackness-the Antarctic country of Tsalal. This was among the finest evocations I had discovered of that blackness no one had ever seen, a literary unveiling of being without soul or substance, without meaning or necessity-not a universe of design and order but one whose sole principle was that of senseless trans.m.u.tation. A universe of the grotesque. And from that moment it became my ambition to invoke what I now called the Tsalal, and ultimately to effect a worldly incarnation of the thing itself.

"Through the years I found there were others who had become entranced with an ambition so near to my own that we formed a league... the elect of the Tsalal. They too had been adepts of the old G.o.ds who had been made impotent or extinct by the emergence of that one, an inevitable advent which we were avid to hasten and lose ourselves in. For we had recognized the mask of our ident.i.ties, and our only consolation for what we had lost, a perverse salvation, was to embrace the fatality of the Tsalal. Vital to this end was a woman upon whom was performed a ceremony of conception. And it was during these rites that we first came into the most intimate communion with that one, which moved within us all and worked the most wonderful changes upon so many things.

"None of us suspected how it would be when we gathered that last night. This all happened in another country, an older country. But it was nevertheless a place like this town of Moxton, a place where the appearances of this world seem to waver at times, hovering before one's eyes as a mere fog.

This place was known among our circle as the Street of Lamps, which was the very heart of a district under the sign of the Tsalal. In recollection, the lamps seem only a quirk of scene, an accident of atmosphere, but at the time they were to us the eyes of the Tsalal itself. These sidewalk fixtures of radiant gla.s.s upheld by dark metal stems formed a dreamlike procession up and down the street, a spectacle of infinite pathos and mystery. One poet of the era called them 'iron lilies,' and another compared their jewel-like illumination to the yellow topaz. In a different language, and a different city, these devices-les reverberes, les becs de gaz-were also celebrated, an enigmatic sign of a century, a world, that was guttering out.

"It was in this street that we prepared a room for your birth and your nurturing under the sign of the Tsalal. There were few other residents in this ramshackle area, and they abandoned it some time before you were born, frightened off by changes that all of us could see taking place in the Street of Lamps. At first the changes were slight: spiders had begun laying webs upon the stones of the street and thin strands of smoke spun out from chimney stacks, tangling together in the sky. When the night of your birth arrived the changes became more intense. They were focused on the room in which we gathered to chant the invocation to the Tsalal. We incanted throughout the night, standing in a circle around the woman who had been the object of the ceremony of conception. Did I mention that she was not one of us? No, she was a gaunt denizen of the Street of Lamps whose body we appropriated some months before, an honorary member of our sect whom we treated very well during her term of captivity. As the moment of your birth drew closer she lay upon the floor of the ceremonial room and began screaming in many different voices. We did not expect her to survive the ordeal. Neither did we expect the immediate consequences of the incarnation we attempted to effect, the consummation of a bond between this woman and the Tsalal.

"We were inviting chaos into the world, we knew this. We had been intoxicated by the prospect of an absolute disorder.

With a sense of grim exaltation we greeted the intimations of a universal nightmare-the ultimate point of things. But on that night, even as we invoked the Tsalal within that room, we came to experience a realm of the unreal hitherto unknown to us. And we discovered that it had never been our desire to lose ourselves in the unreal, not in the manner which threatened us in the Street of Lamps. For as you, Andrew, began to enter the world through this woman, so was the Tsalal also entering the world through this woman. She was now the seed of that one, her flesh radiant and swelling in the fertile ground of the unreal which was the Street of Lamps. We looked beyond the windows of that room, already contemplating our escape. But then we saw that there was no longer any street, nor any buildings along that street. All that remained were the streetlamps with their harsh yellow glow like rotten stars, endless rows of streetlamps that ascended into the all-encompa.s.sing blackness. Can you imagine: endless rows of streetlamps ascending into the blackness. Everything that sustained the reality of the world around us had been drained away. We noticed how our own bodies had become suddenly drawn and meager, while the body of that woman, the seed of the coming apocalypse, was becoming ever more swollen with the power and magic of the Tsalal. And we knew at that moment what needed to be done if we were ever to escape the unreality that had been sown in that place called the Street of Lamps."

9-A skeleton town Even in the time of the McQuisters, which almost no one could remember very well, Moxton was a skeleton town. No building there had ever seemed new. Every crudded brick or faded board, every crusted shingle or frayed awning appeared to be handed down from the demise of another structure in another town, cast-offs of a thriving center that had no use for worn out materials. The front windows of stores were cloudy with a confusion of reflected images from someplace else. Entire establishments might have been dumped off in Moxton, where buildings stood along the street like odd objects forgotten on a cellar shelf.

It was less a real town than the semblance of a town, a pasteboard backdrop to an old stage show, its outlines crudely stroked with an antique paintbrush unconcerned with the details of character and ident.i.ty, lettering the names of streets and shops with senseless scribbles no one was ever meant to read. Everything that might have been real about the town had somehow become thwarted. Nothing flourished there, nothing made a difference by its presence or absence.

No business could do more than anonymously survive in Moxton. Even larger enterprises such as a dimestore or a comfortable hotel could not a.s.sert themselves but were forced to a.s.sume the same air of unreality possessed by lesser establishments: the shoe store whose tiny front window displayed merchandise long out of style, the clothes store where dust collected in the folds of garments worn by headless mannikins, the repair shop at which a good number of the items brought in were left unclaimed and lay corroding in every cranny of the place.

Many years ago a movie theater opened on the prominent corner of Webster and Main, decades before a traffic light had been hung over the intersection of these streets. A large neon sign with letters stacked in a vertical file spelled out the word RIVIERA. For a moment this word appeared in searing magenta against the Moxton twilight, calling up and down the street to everyone in the town. But by nightfall the glowing letters had been subdued, their glamor suffocating in a rarefied atmosphere where sights and sounds were drained of reality. The new movie theater now burned no more brightly than McQuister's Pharmacy across the street. Both of them were allotted a steady and modest patronage in a skeleton town that was no more enchanted with the one than the other.

Thus was the extent of Moxton's compromise with any manifestation of the real. For there are certain places that exist on the wayside of the real: a house, a street, even entire towns which have claims upon them by virtue of some nameless affinity with the most remote orders of being. They are, these places, fertile ground for the unreal and retain the minimum of immunity against exotic disorders and aberrations. Their concessions to a given fashion of reality are only placating gestures, a way of stilling it through limited acceptance. It was unnecessary, even perverse, to resist construction of the movie theater or the new church (founded in 1893 by the Rev. Andrew Maness). Such an action might imbue these things with an unwarranted measure of substance or power, and in a skeleton town there is little substance, while all power resides only in the unreal. The citizens of such a place are custodians of a rare property, a precious estate whose true owners are momentarily absent. All that remains before full proprietorship of the land may be a.s.sumed is the planting of a single seed and its nurturing over a sufficient period of time, an interval that has nothing to do with the hours and days of the world.

10-A plea in the past As Andrew Maness grew older in the town of Moxton he watched his father submit to the despair and the wonder that he could not unmake the thing that he and those others had incarnated. On several occasions the reverend entered his son's room as the boy slept. With knife and ax and long-handled scythe he attempted to break the growing bond between his son and the Tsalal. In the morning young Andrew's bedroom would reek like a slaughterhouse. But his limbs and organs were again made whole and a new blood flowed within them, proving the reality of what had been brought into the world by his father and those other enthusiasts of that one.

There were times when the Reverend Maness, in a state of awe and desperation, awoke his son from dreams and made his appeal to the boy, informing him that he was reaching a perilous juncture in his development and begging him to submit to a peculiar ritual that would be consummated by Andrew's ruin.

"What ritual is this?" Andrew asked with a novitiate's excitation. But the reverend's powers of speech became paralyzed at this question and many nights would pa.s.s before he again broached the subject.

At last the Reverend Maness came into his son's room carrying a book. He opened the book to its final pages and began to read. And the words he read laid out a scheme for his son's destruction. These words were his own, the ultimate chapter in a great work he had composed doc.u.menting a wealth of revelations concerning the force or ent.i.ty called the Tsalal.

Andrew could not take his eyes off the book and strained to hear every resonance of his father's reading from it, even if the ritual the old man spelled out dictated the atrocious manner of Andrew's death-the obliteration of the seed of the apocalypse which was called the Tsalal.

"Your formula for cancelling my existence calls for the partic.i.p.ation of others," Andrew observed. "The elect of... that one."

"Tsalal," the Reverend Maness intoned, still captivated by an occult nomenclature.

"Tsalal," Andrew echoed. "My protector, my guardian of the black void."

"You are not yet wholly the creature of that one. I have tried to change what I could not. But you have stayed too long in this place, which was the wrong place for a being such as you. You are undergoing a second birth under the sign of the Tsalal. But there is still enough time if you will submit yourself to the ritual."

"I must ask you, Father: who will carry it out? Will there be a convocation of strangers in this town?"

After a painfully reflective pause, the reverend said: "There are none remaining who will come. They would be required to relive the events following your birth, the first time you were born."

"And my mother?" Andrew asked.

"She did not survive."

"But how did she die?"

"By the ritual," the Reverend Maness confessed. "At the ritual of your birth it became necessary to perform the ritual of death."

"Her death."

"As I told you before. This ritual had never been performed, or even conceived, prior to that night on which you were born. We did not know what to expect. But after a certain point, after seeing certain things, we acted in the correct manner, as if we had always known what needed to be done."

"And what needed to be done, Father?"

"It is all in this book."

"You have the book, but you're still lacking for those others. A congregation, so to speak."

"I have my congregation in this very town. They will do what needs to be done. To this you must submit yourself. To the end of your existence you must consent."

"And if I don't?"

"Soon," the Reverend Maness began, "the bond will be sealed between you and the other, that one which is all nightmare of grotesque metamorphoses behind the dream of earthly forms, that one which is the center of so-called ent.i.ty and so-called essence. To the living illusions of the world of light will come a blackness no one has ever seen, a dawn of darkness. What you yourself have known of these things is only a pa.s.sing glimpse, a flickering candleflame beside the conflagration which is to come. You have found yourself fascinated by those moments after you have been asleep, and awake to see how the things around you are affected in their form. You look on as they change in every freakish manner, feeling the power that changes them to be connected to your own being, conveying to you its magic through a delicate cord. Then the cord grows too thin to hold, your mind returns to you, and the little performance you were watching comes to an end. But you have already stayed long enough in this place to have begun a second birth under the sign of the Tsalal. The cord between you and that one is strong. Wherever you go, you will be found. Wherever you stay, there the changes will begin. For you are the seed of that one. You are just as the luz, the bone-seed of rabbinic prophecy: that sliver of every mortal self from which the whole body may be reconstructed and stand for judgement at the end of time. Wherever you stay, there the resurrection will begin. You are a fragment of the one that is without law or reason. The body that will grow out of you is the true body of all things. The changes themselves are the body of the Tsalal. The changes are the truth of all bodies, which we believe have a face and a substance only because we cannot see that they are always changing, that they are only fragile forms which are forever being shattered in the violent whirlpool of truth.

"This is how it will be for all your days: you will be drawn to a place that reveals the sign of the Tsalal-an aspect of the unreal, a forlorn glamor in things-and with your coming the changes will begin. These may go unnoticed for a time, affecting only very small things or greater things in subtle ways, a disruption of forms that you very well know. But other people will sense that something is wrong in that place, which may be a certain house or street or even an entire town. They will go about with uneasy eyes and become emaciated in their flesh, their very bones growing thin with worry, becoming worn down and warped just as the world around them is slowly stripped of whatever seemed real, leaving them famished for the sustenance of old illusions. Rumors will begin to pa.s.s among them about unpleasant things they believe they have seen or felt and yet cannot explain-a confusion among the lower creatures, perhaps, or a stone that seems to throb with a faint life. For these are the modest beginnings of the chaos that will ultimately consume the stars themselves, which may be left to crawl within that great blackness no one has ever seen. And by their proximity to your being they will know that you are the source of these changes, that through your being these changes radiate into the world. The longer you stay in a place, the worse it will become. If you leave such a place in time, then the changes can have no lasting power-the ultimate point will not have been reached, and it will be as the little performances of grotesquerie you have witnessed in your own room."

"And if I do stay in such a place?" asked Andrew.

"Then the changes will proceed toward the ultimate point. So long as you can bear to watch the appearances of things become degraded and confused, so long as you can bear to watch the people in that place wither in their bodies and minds, the changes will proceed toward their ultimate point-the disintegration of all apparent order, the birth of the Tsalal. Before that happens you must submit to the ritual of the ultimate point."

But Andrew Maness only laughed at his father's scheme, and the sound of this laughter almost shattered the reverend entirely. In a deliberately serious voice, Andrew said: "Do you really believe you will gain the partic.i.p.ation of others?"

"The people of this town will do the work of the ritual," his father replied. "When they have seen certain things, they will do what must be done. Their hunger to preserve the illusions of their world will surpa.s.s their horror at what must be done to save it. But it will be your decision whether or not you will submit to the ritual which will determine the course of so many things in this world."

11-A meeting in Moxton Everyone in the town gathered in the church that the Reverend Maness had built so many years ago. No others had succeeded the reverend, and no services had been held since the time of his pastorate. The structure had never been outfitted with electricity, but the illumination of numerous candles and oil lamps the congregation had brought supplemented the light of a grayish afternoon that penetrated the two rows of plain, peaked windows along either side of the church. In the corner of one of those windows a spider fumbled about in its web, struggling awkwardly with appendages that resembled less the nimble legs of the arachnid than they did an octet of limp tentacles. After several thrusts the creature reached the surface of a window pane and pa.s.sed into the gla.s.s itself, where it began to move about freely in its new element.

The people of Moxton had tried to rest themselves before this meeting, but their haggard look spoke of a failure to do so. The entire population of the town barely filled a half dozen pews at the front of the church, although some were collapsed upon the floor and others shuffled restlessly along the center aisle. All of them appeared even more emaciated than the day before, when they had attempted to escape the town and unaccountably found themselves driven back to it.

"Everything has gotten worse since we returned," said one man, as if to initiate the meeting which had no obvious hope or purpose beyond collecting in a single place the nightmares of the people of Moxton. A murmur of voices rose up and echoed throughout the church. Several people spoke of what they had witnessed the night before, reciting a litany of grotesque phenomena that had prohibited sleep.

There was a bedroom wall which changed colors, turning from its normal rosy tint that was calm and pale in the moonlight to a quivering and luminescent green that rippled like the flesh of a great reptile. There was a little doll whose neck began to elongate until it was writhing through the air like a serpent, while its tiny doll's head whispered words that had no sense in them yet conveyed a profoundly hideous meaning. There were things no one had seen that made noises of a deeply troubling nature in the darkness of cellars or behind the doors of closets and cupboards. And then there was something that people saw when they looked through the windows of their houses toward the house where a man named Andrew Maness now lived. But when anyone began to describe what it was they saw in the vicinity of that house, which they called the McQuister house, their words became confused. They did see something and yet they saw nothing.

"I also saw what you speak of," whispered the tall, bearded man who wore a flat-brimmed hat. "It was a blackness, but it was not the blackness of the night or of shadows. It was hovering over the old McQuister place, or around it. This was something I had not seen in Moxton even since the changes."

"No, not in Moxton, not in the town. But you have seen it before. We have all seen it," said a man's voice that sounded as if it came from elsewhere in the church.

"Yes," answered the tall man, as if confessing a thing that had formerly been denied. "But we are not seeing it the way it might be seen, the way we had seen it when we were outside the town, when we tried to leave and could not."

"That was not blackness we saw then," said one of the younger women who seemed to be wresting an image from her memory. "It was something... something that wasn't blackness at all."

"There were different things," shouted an old man who suddenly stood up from one of the pews, his eyes fixed in a gaze of revelation. A moment later this vision appeared to dissolve, and he sat down again. But the eyes of others followed this vision, surveying the empty s.p.a.ces of the church and watching the flickering lights of the many lamps and candles.

"There were different things," someone started to say, and then someone else completed the thought: "But they were all spinning and confused, all swirling together."

"Until all we could see was a great blackness," said the tall man, gaining his voice again.

A silence now overcame the congregation, and the words they had spoken seemed to be disappearing into this silence, once more drawing the people of Moxton back to the refuge of their former amnesia. But before their minds lost all clarity of recollection a woman named Mrs Spikes rose to her feet and from the last row of the church, where she sat alone, cried out, "Everything started with him, the one in the McQuister house."

"How long has it been?" one voice asked.

"Too long," answered Mrs Spikes. "I remember him. He's older than I am, but he doesn't look older. His hair is a strange color."

"Reddish like pale blood," said one.

"Green like mold," said another. "Or yellow and orange like candleflame."

"He lived in that house, that same house, a long time ago," continued Mrs Spikes. "Before the McQuisters. He lived with his father. But I can only remember the stories. I didn't see anything myself. Something happened one night. Something happened to the whole town. Their name was Maness."

"That is the name of the man who built this church," said the tall man. "He was the first clergyman this town had seen. And there were no others after him. What happened, Mrs Spikes?"

"It was too long ago for anyone to remember. I only know the stories. The reverend said things about his son, said the boy was going to do something and how people had to keep it from happening."

"What happened, Mrs Spikes? Try to remember."

"I'm trying. It was only yesterday that I started to remember. It was when we got back to town. I remembered something that the reverend said in the stories about that night."

"I heard you," said another woman. "You said, 'Blessed is the seed that is planted forever in darkness.'"

Mrs Spikes stared straight ahead and lightly pounded the top of the pew with her right hand, as though she were calling up memories in this manner. Then she said: "That's what he was supposed to have been saying that night, 'Blessed is the seed that is planted forever in darkness.' And he said that people had to do something, but the stories I heard when I was growing up don't say what he wanted people to do. It was about his son. It was something queer, something no one understood. But no one did anything that he wanted them to do. When they took him home, his son wasn't there, and no one saw that young man again. The stories say that the ones who brought the reverend to his house saw things there, but no one could explain what they saw. What everyone did remember was that late the same night the bells started ringing up in the tower of this church. That's where they found the reverend. He'd hung himself. It wasn't until the McQuisters moved into town that anyone would go near the reverend's house. Then it seemed no one could remember anything about the place."

"Just as we could not remember what happened only yesterday," said the tall man. "Why we came back to this place when it was the last place we wanted to be. The blackness we saw that was a blackness no one had ever seen. That blackness which was not a blackness but was all the colors and shapes of things darkening the sky."

"A vision!" said one old man who for many years had been the proprietor of McQuister's Pharmacy.

"Perhaps only that," replied the tall man.

"No," said Mrs Spikes. "It was something he did. It was like everything else that's been happening since he came here and stayed so long. All the little changes in things that kept getting worse. It's something that's been moving in like a storm. People have seen that it's in the town now, hanging over that house of his. And the changes in things are worse than ever. Pretty soon it's us that'll be changing."

Then there arose a chorus of voices among the congregation, all of them composing a conflict between "we must do something" and "what can be done?"

While the people of Moxton murmured and fretted in the light of lamps and candles, there was a gradual darkening outside the windows of the church. An unnatural blackness was overtaking the gray afternoon. And the words of these people also began to change, just as so many things had changed in that town. Within the same voices there mingled both keening outcries of fear and a low, muttering invocation. Soon the higher pitched notes in these voices diminished and then wholly disappeared as the deeper tones of incantation prevailed. Now they were all chanting a single word in hypnotic harmony: Tsalal, Tsalal, Tsalal. And standing at the pulpit was the one who was leading the chant, the man whose strangely shaded hair shone in the light of candles and oil lamps. At last he had come from his house where he had stayed too long. The bell in the tower began to ring, sounding in shattered echoes. The resonant cacophony of voices swelled within the church. For these were the voices of people who had lived so long in the wrong place. These were people of a skeleton town.

The figure at the pulpit lifted up his hands before his congregation, and they grew quiet. When he focused his eyes on an old woman sitting alone in the last row, she rose from her seat and walked to the double doors at the rear of the church. The man at the pulpit spread his arms wider, and the old woman pushed back each of the doors.

Through the open doorway was the main street of Moxton, but it was not as it had been. An encompa.s.sing blackness had descended and only the lights of the town could be seen. But these lights were now as endless as the blackness itself. The rows of yellowish streetlamps extended to infinity along an avenue of the abyss. Fragments of neon signs were visible, the vibrant magenta letters of the movie theater recurring again and again, as though reflected in a mult.i.tude of black mirrors. In the midst of the other lights hovered an endless succession of traffic signals that filled the blackness like multi-colored stars. All these bright remnants of the town, its broken pieces in transformation, were becoming increasingly dim and distorted, bleeding their radiance into the blackness that was consuming them, even as it freakishly multiplied the shattered images of the world, collecting them within its kaleidoscope of colors so dense and so varied that they lost themselves within a black unity.

The man who had built the church in which the people of Moxton were gathered had spoken of the ultimate point. This was now imminent. And as the moment approached, the gathering within the church moved toward the figure at the pulpit, who descended to meet them. They were far beyond their old fears, these skeleton people. They had attained the stripped bone of being, the last layer of an existence without name or description, without nature or essence: the nothingness of the blackness no one had ever seen... or would ever see. For no one had ever lived except as a shadow of the blackness of the Tsalal.

And their eyes looked to the one who was the incarnation of the blackness, and who had come to them to seal his bond with that other one. They looked to him for some word or gesture in order to bring to fulfilment that day which had turned into night. They looked to him for the thing that would bind them to the blackness and join them within the apocalypse of the unreal.

Finally, as if guided by some whim of the moment, he told them how to do what must be done.

12-What is remembered The story that circulated in later years among the people of Moxton told how everyone had gathered in the church one afternoon during a big storm that lasted into the night. Unused for decades before this event, the church was strongly constructed and proved a suitable shelter. There were some who recalled that for weeks prior to this cataclysm a variety of uncommon effects had resulted from what they described as a season of strange weather in the vicinity of the town.

The details of this period remain unclear, as do memories of a man who briefly occupied the old McQuister place around the time of the storm. No one had ever spoken with him except Mrs Spikes, who barely recollected their conversation and who died of cancer not long after the biggest storm of the year. The house in which the man had lived was previously owned by relatives of Ray Starns, but the Starns people were no longer residents of Moxton. In any case, the old McQuister place was not the only untenanted house in the skeleton town, and there was no reason for people to concern themselves with it. Nor did anyone in Moxton give serious thought to the church once the storm had pa.s.sed. The doors were once again secured against intruders, but no one ever tested these old locks which had been first put in place after the Reverend Maness hung himself in the church tower.

Had the people of the town of Moxton ventured beyond the doors of the church they might have found what they left behind following the abatement of the storm. Lying twisted at the foot of the pulpit was the skeleton of a man whose name no one would have been able to remember. The bones were clean. No bit of their flesh could be discovered either in the church or anywhere else in the town. Because the flesh was that of one who had stayed in a certain place too long. It was the seed, and now it had been planted in a dark place where it would not grow. They had buried his flesh deep in the barren ground of their meager bodies. Only a few strands of hair of an unusual color lay scattered upon the floor, mingling with the dust of the church.

The Master's Eyes Shining with Secrets (1994).

First published in its original form in Crypt Of Cthulhu #68, 1989 as 'Transcendent Horror', a section of Studies In Horror.

Also published in this revised form in: The Nightmare Factory, Noctuary.