The Best New Horror 2 (24 page)

He turned to Melanie in bewilderment and fear.

But she wasn’t there.

And within seconds neither was he.

A
FTER
Y
EARS TOILING
in the small press field, Thomas Ligotti is finally making a name for himself with his unique and bizarre stories in such anthologies as
The Best Horror from Fantasy Tales, Prime Evil, Fine Frights, The Year’s Best Fantasy and Horror
and, of course,
Best New Horror
.

He was born in Detroit and currently lives in nearby Michigan. His jobs have included grocery store clerk, working in the circulation office of a local newspaper, telephone interviewer for a marketing research firm, assistant teacher, and various editorial capacities for a reference book publisher.

His collection of short fiction,
Songs of a Dead Dreamer
, was published to great acclaim by Robinson and Carroll & Graf on both sides of the Atlantic, and it was recently followed by the equally remarkable
Grimscribe: His Lives and Works
.

The Washington Post
has described Ligotti as “the most startling and unexpected literary discovery since Clive Barker”; when you read the story that follows, you’ll understand why . . .

To the Memory of H.P. Lovecraft

M
Y INTEREST IN THE TOWN OF
M
IROCAW
was first aroused when I heard that an annual festival was held there which promised to include, to some extent, the participation 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 participant—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 title of Clown has always carried connotations of a noble 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 passing 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 passed 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 roadsign’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 mass. 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 album of old snapshots, particularly ones in which the camera had been upset in the process of photography, causing the pictures to develop on 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 abutting 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 passerby: “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 snatched 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 way to get back 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 passing 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 passing through 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 streetcorner, one of the citizens of this slum passed 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 holding 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 midwestern-American, 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 Christmas time. 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.