Returning to my room, I entered my suppositions into the journal I was keeping for this venture. The following are excerpts:
There is a superstitiousness displayed by the residents of Mirocaw with regard to these people from the slum section, particularly as they lately appear in those dreadful faces signifying their own festival. What is the relationship between these simultaneous celebrations? Did one precede the other? If so, which? My opinion at this point—and I claim no conclusiveness for it—is that Mirocaw’s winter festival is the later manifestation, that it appeared after the festival of those depressingly pallid clowns, in order to cover it up or mitigate its effect. The holiday suicides come to mind, and the “subclimate” Thoss wrote about, as well as the disappearance of Elizabeth Beadle twenty years ago, and my encounter this very day with the pariah clan existing outside yet within the community. Of my own experience with this emotionally deleterious subseason I would rather not speak at this time. Still not able to say whether or not my usual winter melancholy is the cause. On the general subject of mental health, I must consider Thoss’s book about his stay in a psychiatric hospital (in western Massachusetts, almost sure of that. Check on this book and Mirocaw’s New England roots). The winter solstice is tomorrow, albeit sometime past midnight. It is, of course, the day of the year on which night hours surpass daylight hours by the greatest margin. Note what this has to do with the suicides and a rise in psychic disorder. Recalling Thoss’s list of documented suicides in his article, there seemed to be a recurrence of specific family names, as there very likely might be for any kind of data collected in a small town. Among these names was a Beadle or two. Perhaps, then, there is a hereditary basis for the suicides which has nothing to do with Thoss’s mystical subclimate, which is a colorful idea to be sure and one that seems fitting for this town of various outward and inward aspects, but is not a conception that can be substantiated.
One thing that seems certain, however, is the division of Mirocaw into two very distinct types of citizenry, resulting in two festivals and the appearance of similar clowns—a term now used in an extremely loose sense. But there is a connection, and I believe I have some idea of what it is. I said before that the normal residents of the town regard those from the ghetto, and especially their clown figures, with superstition. Yet it’s more than that: there is fear, perhaps hatred—the particular kind of hatred resulting from some powerful and irrational memory. What threatens Mirocaw I think I can very well understand. I recall the incident earlier today in that vacant diner. “Vacant” is the appropriate word here. The congregation of that half-lit room formed less a presence than an absence, even considering the oppressive number of them. Those eyes that did not or could not focus on anything, the pining lassitude of their faces, the lazy march of their feet. I was spiritually drained when I ran out of there. I then understood why these people and their activities are avoided.
I cannot question the wisdom of those ancestral Mirocavians who began the tradition of the winter festival and gave the town a pretext for celebration and social intercourse at a time when the consequences of brooding isolation are most severe, those longest and darkest days of the solstice. A mood of Christmas joviality obviously would not be sufficient to counter the menace of this season. But even so, there are still the suicides of individuals who are somehow cut off, I imagine, from the vitalizing activities of the festival.
It is the nature of this insidious subseason that seems to determine the outward forms of Mirocaw’s winter festival: the optimistic greenery in a period of gray dormancy; the fertile promise of the Winter Queen; and, most interesting to my mind, the clowns—the bright clowns of Mirocaw who are treated so badly. They appear to serve as surrogate figures for those dark-eyed mummers of the slums. Since the latter are feared for some power or influence they possess, they may still be symbolically confronted and conquered through their counterparts, who are elected for precisely this function. If I am right about this, I wonder to what extent there is a conscious awareness among the town’s populace of this indirect show of aggression. Those three young men I spoke with tonight did not seem to possess much insight beyond seeing that there was a certain amount of robust fun in the festival’s tradition. For that matter, how much awareness is there on the other side of these two antagonistic festivals? Too horrible to think of such a thing, but I must wonder if, for all their apparent aimlessness, those inhabitants of the ghetto are not the only ones who know what they are about. No denying that behind those inhumanly limp expressions there seems to be a kind of obnoxious intelligence.
As I wobbled from street to street tonight, watching those oval-mouthed clowns, I could not help feeling that all the merrymaking in Mirocaw was somehow allowed only by their sufferance. This I hope is no more than a fanciful Thossian intuition, the sort of idea that is curious and thought-provoking without ever seeming to gain the benefit of confirmation. I know my mind is not entirely lucid, but I feel that it may be possible to penetrate Mirocaw’s many complexities and illuminate the hidden side of the festival season. In particular I must look for the significance of the other festival. Is it also some kind of fertility celebration? From what I have seen, the tenor of this “celebrating” sub-group is one of anti-fertility, if anything. How have they managed to keep from dying out completely over the years? How do they maintain their numbers?
But I was too tired to formulate any more of my sodden speculations. Falling onto my bed, I soon became lost in dreams of streets and faces.
6.
I was, of course, slightly hung over when I woke up late the next morning. The festival was still going strong, and blaring music outside roused me from a nightmare. It was a parade. A number of floats proceeded down Townshend, a familiar color predominating. There were theme floats of pilgrims and Indians, cowboys and Indians, and clowns of an orthodox type. In the middle of it all was the Winter Queen herself, freezing atop an icy throne. She waved in all directions. I even imagined she waved up at my dark window. In the first few groggy moments of wakefulness I had no sympathy with my excitation of the previous night. But I discovered that my former enthusiasm had merely lain dormant, and soon returned with an even greater intensity. Never before had my mind and senses been so active during this usually inert time of year. At home I would have been playing lugubrious old records and looking out the window quite a bit. I was terribly grateful in a completely abstract way for my commitment to a meaningful mania. And I was eager to get to work after I had had some breakfast at the coffee shop.
When I got back to my room I discovered the door was unlocked. And there was something written on the dresser mirror. The writing was red and greasy, as if done with a clown’s make-up pencil—my own, I realized. I read the legend, or rather I should say riddle, several times: “What buries itself before it is dead?” I looked at it for quite a while, very shaken at how vulnerable my holiday fortifications were. Was this supposed to be a warning of some kind? A threat to the effect that if I persisted in a certain course I would end up prematurely interred? I would have to be careful, I told myself. My resolution was to let nothing deter me from the inspired strategy I had conceived for myself. I wiped the mirror clean, for it was now needed for other purposes.
I spent the rest of the day devising a very special costume and the appropriate face to go with it. I easily shabbied up my overcoat with a torn pocket or two and a complete set of stains. Combined with blue jeans and a pair of rather scuffed-up shoes, I had a passable costume for a derelict. The face, however, was more difficult, for I had to experiment from memory. Conjuring a mental image of the shrieking pierrot in that painting (The Scream, I now recall), helped me quite a bit. At nightfall I exited the hotel by the back stairway.
It was strange to walk down the crowded street in this gruesome disguise. Though I thought I would feel conspicuous, the actual experience was very close, I imagined, to one of complete invisibility. No one looked at me as I strolled by, or as they strolled by, or as we strolled by each othe
r. I was a phantom—perhaps the ghost of festivals past, or those yet to come.
I had no clear idea where my disguise would take me that night, only vague expectations of gaining the confidence of my fellow specters and possibly in some way coming to know their secrets. For a while I would simply wander around in that lackadaisical manner I had learned from them, following their lead in any way they might indicate. And for the most part this meant doing almost nothing and doing it silently. If I passed one of my kind on the sidewalk there was no speaking, no exchange of knowing looks, no recognition at all that I was aware of. We were there on the streets of Mirocaw to create a presence and nothing more. At least this is how I came to feel about it. As I drifted along with my bodiless invisibility, I felt myself more and more becoming an empty, floating shape, seeing without being seen and walking without the interference of those grosser creatures who shared my world. It was not an experience completely without interest and even enjoyment. The clown’s shibboleth of “Here we are again” took on a new meaning for me as I felt myself a novitiate of a more rarefied order of harlequinry. And very soon the opportunity to make further progress along this path presented itself.
Going the opposite direction, down the street, a pickup truck slowly passed, gently parting a sea of zigging and zagging celebrants. The cargo in the back of this truck was curious, for it was made up entirely of my fellow sectarians. At the end of the block the truck stopped and another of them boarded it over the back gate. One block down I saw still another get on. Then the truck made a U-turn at an intersection and headed in my direction.
I stood at the curb as I had seen the others do. I was not sure the truck would pick me up, thinking that somehow they knew I was an impostor. The truck did, however, slow down, almost coming to a stop when it reached me. The others were crowded on the floor of the truck bed. Most of them were just staring at nothing with the usual indifference I had come to expect from their kind. But a few actually glanced at me with some anticipation. For a second I hesitated, not sure I wanted to pursue this ruse any further. At the last moment, though, some impulse sent me climbing up the back of the truck and squeezing myself in among the others.
There were only a few more to pick up before the truck headed for the outskirts of Mirocaw and beyond. At first I tried to maintain a clear orientation with respect to the town. But as we took turn after turn through the darkness of narrow country roads, I found myself unable to preserve any sense of direction. The majority of the others in the back of the truck exhibited no apparent awareness of their fellow passengers. Guardedly, I looked from face to ghostly face. A few of them spoke in short whispered phrases to others close by. I could not make out what they were saying but the tone of their voices was one of innocent normalcy, as if they were not of the hardened slum-herd of Mirocaw. Perhaps, I thought, these were thrill-seekers who had disguised themselves as I had done, or, more likely, initiates of some kind. Possibly they had received prior instructions at such meetings as I had stumbled onto the day before. It was also likely that among this crew were those very boys I had frightened into a precipitate exit from that old diner.
The truck was now speeding along a fairly open stretch of country, heading toward those higher hills that surrounded the now distant town of Mirocaw. The icy wind whipped around us, and I could not keep myself from trembling with cold. This definitely betrayed me as one of the newcomers among the group, for the two bodies that pressed against mine were rigidly still and even seemed to be radiating a frigidity of their own. I glanced ahead at the darkness into which we were rapidly progressing.
We had left all open country behind us now, and the road was enclosed by thick woods. The mass of bodies in the truck leaned into one another as we began traveling up a steep incline. Above us, at the top of the hill, were lights shining somewhere within the woods. When the road leveled off, the truck made an abrupt turn, steering into what looked like a great ditch. There was an unpaved path, however, upon which the truck proceeded toward the glowing in the near distance.
This glowing became brighter and sharper as we approached it, flickering upon the trees and revealing stark detail where there had formerly been only smooth darkness. As the truck pulled into a clearing and came to a stop, I saw a loose assembly of figures, many of which held lanterns that beamed with a dazzling and frosty light. I stood up in the back of the truck to unboard as the others were doing. Glancing around from that height I saw approximately thirty more of those cadaverous clowns milling about. One of my fellow passengers spied me lingering in the truck and in a strangely high-pitched whisper told me to hurry, explaining something about the “apex of darkness.” I thought again about this solstice night; it was technically the longest period of darkness of the year, even if not by a very significant margin from many other winter nights. Its true significance, though, was related to considerations having little to do with either statistics or the calendar.
I went over to the place where the others were forming into a tighter crowd, which betrayed a sense of expectancy in the subtle gestures and expressions of its individual members. Glances were now exchanged, the hand of one lightly touched the shoulder of another, and a pair of circled eyes gazed over to where two figures were setting their lanterns on the ground about six feet apart. The illumination of these lanterns revealed an opening in the earth. Eventually the awareness of everyone was focused on this roundish pit, and as if by prearranged signal we all began huddling around it. The only sounds were those of the wind and our own movements as we crushed frozen leaves and sticks underfoot.
Finally, when we had all surrounded this gaping hole, the first one jumped in, leaving our sight for a moment but then reappearing to take hold of a lantern which another handed him from above. The miniature abyss filled with light, and I could see it was no more than six feet deep. One of its walls opened into the mouth of a tunnel. The figure holding the lantern stooped a little and disappeared into the passage.
Each of us, in turn, dropped into the darkness of this pit, and every fifth one took a lantern. I kept to the back of the group, for whatever subterranean activities were going to take place, I was sure I wanted to be on their periphery. When only about ten of us remained on the ground above, I maneuvered to let four of them precede me so that I might receive a lantern. This was exactly how it worked out, for after I had leaped to the bottom of the hole a light was ritually handed down to me. Turning about-face, I quickly entered the passageway. At that point I shook so with cold that I was neither curious nor afraid, grateful for the shelter.
I entered a long, gently sloping tunnel, just high enough for me to stand upright. It was considerably warmer down there than outside in the cold darkness of the woods. After a few moments I had sufficiently thawed out so that my concerns shifted from those of physical comfort to a sudden and justified preoccupation with my survival. As I walked I held my lantern close to the sides of the tunnel. They were relatively smooth as if the passage had not been made by manual digging but had been burrowed by something which left behind a clue to its dimensions in the tunnel’s size and shape. This delirious idea came to me when I recalled the message that had been left on my hotel room mirror: “What buries itself before it is dead?”
I had to hurry along to keep up with those uncanny spelunkers who preceded me. The lanterns ahead bobbed with every step of their bearers, the lumbering procession seeming less and less real the farther we marched into that snug little tunnel. At some point I noticed the line ahead of me growing shorter. The processioners were emptying out into a cavernous chamber where I, too, soon arrived. This area was about thirty feet in height, its other dimensions approximating those of a large ballroom. Gazing into the distance above made me uncomfortably aware of how far we had descended into the earth. Unlike the smooth sides of the tunnel, the walls of this cavern looked jagged and irregular, as though they had been gnawed at. The earth had been removed, I assumed, either through the tunnel from which we had emerged, or else by way of one of the m
any other black openings that I saw around the edges of the chamber, for possibly they too led back to the surface.
But the structure of this chamber occupied my mind a great deal less than did its occupants. There to meet us on the floor of the great cavern was what must have been the entire slum population of Mirocaw, and more, all with the same eerily wide-eyed and oval-mouthed faces. They formed a circle around an altar-like object which had some kind of dark, leathery covering draped over it. Upon the altar, another covering of the same material concealed a lumpy form beneath. And behind this form, looking down upon the altar, was the only figure whose face was not greased with makeup.
He wore a long snowy robe that was the same color as the wispy hair berimming his head. His arms were calmly at his sides. He made no movement. The man I once believed would penetrate great secrets stood before us with the same professorial bearing that had impressed me so many years ago, yet now I felt nothing but dread at the thought of what revelations lay pocketed within the abysmal folds of his magisterial attire. Had I really come here to challenge such a formidable figure? The name by which I knew him seemed itself insufficient to designate one of his stature. Rather I should name him by his other incarnations: god of all wisdom, scribe of all sacred books, father of all magicians, thrice great and more—rather I should call him Thoth.
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