Yet the tradition of Schaeffer and other charlatans still remained: in 1816, the “delusion” of Cochranism grew up around the charismatic Cochrane in the west of the state, ending with charges of gross lewdness being leveled at its founder. In the 1860s, the Reverend Mr. George L. Adams persuaded his followers to sell their homes, stores, even their fishing gear, and to pass the money on to him to help establish a colony in Palestine. Sixteen people died in the first weeks of the Jaffa colony's foundation in 1866. In 1867, amid charges of excessive drinking and misappropriation of funds, Adams and his wife fled the short-lived Jaffa colony, Adams later reemerging in California where he tried to persuade people to invest money in a five-cent savings bank until his secretary exposed his past.

Finally, at the turn of this century, the evangelist Frank Weston Sandford founded the Shiloh community in Durham. Sandford is worthy of particular attention because the Shiloh community clearly provided a model for what the Reverend Faulkner attempted to achieve more than half a century later.

Sandford's cultlike sect raised huge sums of money for building projects and overseas missions, sending sailing vessels filled with missionaries to remote areas of the planet. His followers were persuaded to sell their homes and move to the Shiloh settlement at Durham, only thirty miles from Portland. Scores of them later died there from malnutrition and disease. It is a testament to the magnetism of Sandford, a native of Bowdoinham, Maine, and a graduate of the divinity school at Bates College, Lewiston, that they were willing to follow him and to die for him.

Sandford was only thirty-four when the Shiloh settlement was officially dedicated, on October 2, 1896, a date apparently dictated to Sandford by God himself. Within the space of a few years, and funded largely by donations and the sale of his followers' property, there were over $200,000 worth of buildings on the land. The main building, Shiloh itself, had 520 rooms and was a quarter of a mile in circumference.

But Sandford's increasing megalomania-he claimed that God had proclaimed him the second Elijah-and his insistence on absolute obedience began to cause friction. A harsh winter in 1902-3 caused food supplies to shrink, and the community was swept by smallpox. People began to die. In 1904, Sandford was arrested and charged on five counts of cruelty to children and one charge of manslaughter as a result of that winter's depredations. A guilty verdict was later overturned on appeal.

In 1906, Sandford sailed for the Holy Land, taking-with him a hundred of the faithful in two vessels, the Kingdom and the Coronet. They spent the next five years at sea, sailing to Africa and South America, although their conversion technique was somewhat unorthodox: the two ships cruised the coast while Sandford's followers prayed continuously for God to bring the natives to him. Actual contact with potential converts was virtually nil.

The Kingdom was eventually wrecked off the west coast of Africa, and when Sandford tried to force the crew of the Coronet to sail on to Greenland, they mutinied, forcing him to return to Maine. In 1911, Sandford was sentenced to jail for ten years on charges of manslaughter arising from the deaths of six crewmen. Released in 1918, he set up home in Boston and allowed subordinates to take care of the day-to-day running of Shiloh.

In 1920, after hearing testimony of the terrible conditions being endured by the children of the community, a judge ordered their removal. Shiloh disintegrated, its membership falling from four hundred to one hundred in an incident that became known as the Scattering. Sandford announced his retirement in May 1920 and retreated to a farm in upstate New York, from which he attempted, unsuccessfully, to rebuild the community. He died, aged eighty-five, in 1948. The Shiloh community still exists today, although in a very different form from its original inception, and Sandford is still honored as its founder.

It is known that Faulkner regarded Sandford as a particular inspiration: Sandford had shown that it was possible to build an independent religious community using donations and the sale of the assets of true believers. It is therefore both ironic and strangely apt that Faulkner's attempt at establishing his own religious utopia, close to the small town of Eagle Lake, should have ended in bitterness and acrimony, near starvation and despair, and finally the disappearance of twenty people, among them Faulkner himself.

THE NEXT MORNING I sat in my kitchen shortly after sunrise, a pot of coffee and the remains of some dry toast lying beside my PowerBook on the table. I had a report to make to a client that day, so I put Jack Mercier to the back of my mind. Outside, rainwater dripped from the beech tree that grew by my kitchen window, beating an irregular cadence on the damp earth below. There were still one or two dry, brown leaves clinging to the branches of the beech but they were now surrounded by green buds, old life preparing to make way for the new. A nuthatch puffed out its red breast and sang from its nest of twigs. I couldn't see its mate, but I guessed that it was close. There would be eggs laid in the nest before the end of May and soon a whole family would be waking me in the mornings.

By the time the main news commenced on WPXT, the local Fox affiliate, I had finished a pretty satisfactory draft and ejected the disk so that I could print from my desktop. The news led with the latest report on the remains unearthed at St. Froid Lake the day before. Dr. Claire Gray, the state's newly appointed ME, was shown arriving at the scene, wearing fireman's boots and a set of overalls. Her dark hair was long and curly, and her face betrayed no emotion as she walked down to the lakeshore.

Sandbag levees had already been built to hold back the waters, and the bones now rested in a layer of thick mud and rotting vegetation, over which a tarpaulin had been stretched to protect them from the elements. A preliminary examination had been conducted by one of the state's two hundred part-time MEs, who confirmed that the remains were human, and the state police had then E-mailed digital images of the scene to the ME's office in Augusta so that she and her staff would be familiar with the terrain and the task they faced. They had already alerted the forensic anthropologist based at the University of Maine at Orono: she was due to travel up to Eagle Lake later that day.

According to the reporter, the danger of further weakening the bank and the possibility of damaging the remains had ruled out the use of a backhoe to uncover the bodies and it was now likely that the task would have to be completed entirely by hand, using shovels and then small trowels in a painstaking, inch-by-inch dig. As the reporter spoke, the howling of the wolf hybrids was clearly audible from the slopes above her. Maybe it had to do with the sound from the live broadcast, but the howls seemed to have a terrible, keening tone to them, as if the animals somehow understood what had been found on their territory. The howling increased in intensity as a car pulled up at the edge of the secured area and the deputy chief ME, known to one and all as Dr. Bill, climbed out to talk to the trooper. In the back of his car sat his two cadaver dogs: it was their presence that had set off the hybrids.

A mobile crime scene unit from the state police barracks at Houlton stood behind the reporter, and members of CID III, the Criminal Investigation Division of the state police with responsibility for Aroostook, mingled with state troopers and sheriff's deputies in the background. The reporter had obviously been talking to the right people. She was able to confirm that the bodies had been underground for some time, that there were children's bones among them, and there was damage to some of the visible skulls consistent with the kind of low-velocity impact caused by a blunt instrument. The transportation of the first of the bodies to the morgue in Augusta would probably not begin for another day or two; there they would be cleaned with scalpels and a mix of heated water and detergents before they were laid out on metal trays beneath a fume hood to dry them for analysis. It would then be up to the forensic anthropologist to rearticulate the bodies as best she could in the ME's office.