I leafed through the brittle pages of it. I didn’t read the book. I would read it, but tonight I was too weary to pay close attention, and in any case I wanted to savor the words (lies and fictions though they might be), not rush through them like a glutton. Tonight I meant only to sample it—to look at the pictures, in other words.

There were dozens of photographs, and each one captured my attention with fresh marvels and implausibilities. One of them showed, or purported to show, men standing on the surface of the moon, just as Julian had described.

The men in the picture were Americans. They wore flags stitched to the shoulders of their moon clothing, an archaic version of our own flag, with something less than the customary sixty stars. Their clothing was white and ridiculously bulky, like the winter clothes of the Inuit, and they wore helmets with golden visors that hid their faces. I supposed it must be very cold on the moon, if explorers required such cumbersome protection. They must have arrived in winter. However, there was no ice or snow in the neighborhood. The moon seemed to be little more than a desert—dry as a stick and dusty as a Tipman’s wardrobe.

I cannot say how long I stared at this picture, puzzling over it. It might have been an hour or more. Nor can I accurately describe how it made me feel—larger than myself, but lonely, too, as if I had grown as tall as the clouds and lost sight of every familiar thing. By the time I closed the book I saw that the moon had risen outside my window—the real moon, I mean; a harvest moon, fat and orange, half-hidden behind wind-tattered clouds.

I found myself wondering whether it was truly possible that men had visited that celestial orb. Whether, as the pictures implied, they had ridden there on rockets, rockets a thousand times larger than our familiar Independence Day fireworks. But if men had visited the moon, why hadn’t they stayed there? Was it so inhospitable a place that no one wanted to remain?

Or perhaps they had stayed, and were living there still. If the moon was such a cold place, I reasoned, people living on its surface would be forced to build fires to keep warm. There seemed to be no wood on the moon, judging by the photographs, so they must have resorted to coal or peat. I went to the window and examined the moon minutely for any sign of campfires, pit mining, or other lunar industry. But I could see none. It was only the moon, mottled and changeless. I blushed at my own gullibility, replaced the book in its hiding place, chased all these recreant thoughts from my mind with a hasty prayer, and eventually fell asleep.

^* Whom I would meet when he was sixty years old, and I was a newcomer to the book trade—but I anticipate myself.

^* Our local representative of the Council of the Dominion; in effect, the Mayor of the town.

2

It falls to me to explain something of Williams Ford, and of my family’s place in it, and Julian’s, before I describe the threat Sam Godwin feared, which materialized in our village not long before Christmas.^*

Situated at the head of the valley was the font of our prosperity, the Duncan and Crowley Estate. It was a country Estate, owned by two New York mercantile families with hereditary Senate seats, who maintained their villa not only as a source of income but as a resort, safely distant (several days’ journey by train) from the intrigues and pestilences of the Eastern cities. It was inhabited—ruled, I might say—not only by the Duncan and Crowley patriarchs but by a whole legion of cousins, nephews, relations by marriage, and distinguished guests in search of clean air and rural views. Our corner of Athabaska was blessed with a benign climate and pleasant scenery, according to the season, and these things attract idle Aristos the way strong butter attracts flies.

It remains unrecorded whether the town existed before the Estate or vice versa; but certainly the town depended on the Estate for its prosperity. In Williams Ford there were essentially three classes: the Owners, or Aristos; below them the leasing class, who worked as smiths, carpenters, coopers, overseers, gardeners, beekeepers, etc., and whose leases were repaid in service; and finally the indentured laborers, who worked as field hands, inhabited rude shacks east of the River Pine, and received no compensation beyond bad food and worse lodging.

My family occupied an ambivalent place in this hierarchy. My mother was a seamstress. She worked at the Estate, as had her mother before her. My father, however, had arrived in Williams Ford as a bondless transient, and his marriage to my mother had been controversial. He had “married a lease,” as the saying goes, and had been taken on as a stablehand at the Estate in lieu of a dowry. The law in Athabaska allowed such unions, but popular opinion frowned on them. My mother had retained only a few friends of her own class after the wedding, her blood relations had since died (perhaps of embarrassment), and as a child I was often mocked and derided for my father’s low origins.

On top of that was the thorny issue of our religion. We were—because my father was—Church of Signs, which is a marginal Church. Every Christian church in America was required to secure formal approval from the Council of Registrars of the Dominion of Jesus Christ on Earth, if it wanted to operate without the imposition of crippling federal taxes. (The Dominion is sometimes called “the Church of the Dominion,” but that’s a misnomer, since every church is a Dominion Church as long as it’s recognized by the Council. Dominion Episcopal, Dominion Presbyterian, Dominion Baptist—even the Catholic Church of America since it renounced its fealty to the Pope of Rome in 2112—all are included under the Dominionist umbrella, since the purpose of the Dominion is not to be a church but to certify churches. In America we’re entitled by the Constitution to worship at any church we please, as long as it’s a genuine Christian congregation and not some fraudulent or satanistic sect. The Dominion exists to make that distinction. Also to collect fees and tithes to further its important work.)

We were, as I said, Church of Signs, a denomination shunned by the leasing class and grudgingly recognized (but never fully endorsed) by the Dominion. It was popular mostly with the illiterate transient workers among whom my father had been raised. Our faith took for its master text that passage in Mark which proclaims, “In my Name they will cast out devils, and speak in new tongues; they will handle serpents, and if they drink poison they will not be sickened by it.” We were snake-handlers, in other words, and famous beyond our modest numbers for it. Our congregation consisted of a dozen farmhands, most of them lately arrived from the Southern states. My father was its deacon (though we didn’t use that title), and we kept snakes, for ritual purposes, in wire cages on our back acre, a practice that contributed very little to our social standing.

That had been the situation of our family when Julian Comstock arrived in Williams Ford as a guest of the Duncan and Crowley families, along with his mentor Sam Godwin, and when Julian and I met while hunting.

At that time I had been apprenticed to my father, who had risen to the rank of an overseer at the Estate’s lavish and extensive stables. My father loved and understood animals, especially horses. Unfortunately I was not made in the same mold, and my relations with the stable’s equine inhabitants rarely extended beyond a brisk mutual tolerance. I didn’t love my job—which consisted of sweeping straw, shoveling ordure, and in general doing those chores the older stablehands felt to be beneath their dignity—so I was pleased when my friendship with Julian deepened, and it became customary for a household amanuensis to arrive unannounced and request my presence at the House. Since the request emanated from a Comstock it couldn’t be overruled, no matter how fiercely the grooms and saddlers gnashed their teeth to see me escape their autocracy.