I watch the men work with the nets. It is relaxing to behold their nimble movements. After a time, I doze.

Sleeping, I dream, and dreaming I behold the god Kokuzo. It can be no other, for when he draws his blade which flashes like the sun and points it at me, he speaks his name. He repeats it over and over as I tremble before him, but something is wrong. I know that he is telling me something other than his identity. I reach for but cannot grasp the meaning. Then he moves the point of his blade, indicating something beyond me. I turn my head. I behold the man in black—the pilot, the watcher at the goma. He is studying me, just as he was that night. What does he seek in my face?

I am awakened by a violent rocking of the boat as we strike a rougher sea. I catch hold of the gunwale beside which I sit. A quick survey of my surroundings shows me that we are in no danger, and I turn my eyes to Fuji. Is he laughing at me? Or is it the chuckle of Hokusai, who squats on his hams beside me tracing naughty pictures in the moisture of the boat’s bottom with a long, withered finger?

If a mystery cannot be solved, it must be saved. Later, then. I will return to the message when my mind has moved into a new position.

Soon, another load of fish is being hauled aboard to add to the pungency of this voyage. Wriggle howsoever they will they do not escape the net. I think of Kendra and wonder how she is holding up. I hope that her anger with me has abated. I trust that she has not escaped her imprisonment. I left her in the care of acquaintances at a primitive, isolated commune in the Southwest. I do not like the place, nor am I overfond of its residents. Yet they owe me several large favors—intentionally bestowed against these times—and they will keep her there until certain things come to pass. I see her delicate features, fawn eyes, and silken hair. A bright, graceful girl, used to some luxuries, fond of long soaks and frequent showers, crisp garments. She is probably mud-spattered or dusty at the moment, from slopping hogs, weeding, planting vegetables or harvesting them, or any of a number of basic chores. Perhaps it will be good for her character. She ought to get something from the experience other than preservation from a possibly terrible fate.

Time passes. I take my lunch.

Later, I muse upon Fuji, Kokuzo, and my fears. Are dreams but the tranced mind’s theater of fears and desires, or do they sometimes truly reflect unconsidered aspects of reality, perhaps to give warning? To reflect . . . It is said that the perfect mind reflects. The shintai in its ark in its shrine is the thing truly sacred to the god—a small mirror– not the images. The sea reflects the sky, in fullness of cloud or blue emptiness. Hamlet-like, one can work many interpretations of the odd, but only one should have a clear outline. I hold the dream in my mind once more, absent all querying. Something is moving . . .

No. I almost had it. But I reached too soon. My mirror is shattered.

Staring shoreward, the matter of synchronicity occurs. There is a new grouping of people. I withdraw my small spy-scope and take its measure, already knowing what I will regard.

Again, he wears black. He is speaking with two men upon the beach. One of the men gestures out across the water, toward us. The distance is too great to make out features clearly, but I know that it is the same man. But now it is not fear that I know. A slow anger begins to burn within my hara. I would return to shore and confront him. He is only one man. I will deal with him now. I cannot afford any more of the unknown than that for which I have already provided. He must be met properly, dismissed or accounted for.

I call to the captain to take me ashore immediately.

He grumbles. The fishing is good, the day still young. I offer him more money. Reluctantly, he agrees. He calls orders to his sons to put the boat about and head in.

I stand in the bow. Let him have a good look. I send my anger on ahead. The sword is as sacred an object as the mirror.

As Fuji grows before me the man glances in our direction, hands something to the others, then turns and ambles away. No! There is no way to hasten our progress, and at this rate he will be gone before I reach land. I curse. I want immediate satisfaction, not extension of mystery.

And the men with whom he was speaking . . . Their hands go to their pockets, they laugh, then walk off in another direction. Drifters. Did he pay them for whatever information they gave him? So it would seem. And are they heading now for some tavern to drink up the price of my peace of mind? I call out after them but the wind whips my words away. They, too, will be gone by the time I arrive.

And this is true. When I finally stand upon the beach, the only familiar face is that of my mountain, gleaming like a carbuncle in sun’s slanting rays.

I dig my nails into my palms but my arms do not become wings.

I am fond of this print: the torii of a Shinto shrine are visible above the sea at low tide, and people dig clams amid the sunken ruins. Fuji of course is visible through the torii. Were it a Christian church beneath the waves puns involving the Clam of God would be running through my mind. Geography saves, however.

And reality differs entirely. I cannot locate the place.

I am in the area and Fuji properly situated, but the torii must be long gone and I have no way of knowing whether there is a sunken temple out there.

I am seated on a hillside looking across the water and I am suddenly not just tired but exhausted. I have come far and fast these past several days, and it seems that my exertions have all caught up with me. I will sit here and watch the sea and the sky. At least my shadow, the man in black, has been nowhere visible since the beach at Tagonoura. A young cat chases a moth at the foot of my hill, leaping into the air, white-gloved paws flashing. The moth gains altitude, escapes in a gust of wind. The cat sits for several moments, big eyes staring after it.

I make my way to a declivity I had spotted earlier, where I might be free of the wind. There I lay my pack and cast my bedroll, my poncho beneath it. After removing my shoes I get inside quickly. I seem to have taken a bit of a chill and my limbs are very heavy. I would have been willing to pay to sleep indoors tonight but I am too tired to seek shelter.

I lie here and watch the lights come on in the darkening sky. As usual in cases of extreme fatigue, sleep does not come to me easily. Is this legitimate tiredness or a symptom of something else? I do not wish to take medication merely as a precaution, though, so I try thinking of nothing for a time. This does not work. I am overcome with the desire for a cup of hot tea. In its absence I swallow a jigger of brandy, which warms my insides for a time.

Still, sleep eludes me and I decide to tell myself a story as I did when I was very young and wanted to make the world turn into dream.

So . . . Upon a time during the troubles following the death of the Retired Emperor Sutoku a number of itinerant monks of various persuasions came this way, having met upon the road, traveling to seek respite from the wars, earthquakes, and whirlwinds which so disturbed the land. They hoped to found a religious community and pursue the meditative life in quiet and tranquillity. They came upon what appeared to be a deserted Shinto shrine near the seaside, and there they camped for the night, wondering what plague or misfortune might have carried off its attendants. The place was in good repair and no evidence of violence was to be seen. They discussed then the possibility of making this their retreat, of themselves becoming the shrine’s attendants. They grew enthusiastic with the idea and spent much of the night talking over these plans. In the morning, however, an ancient priest appeared from within the shrine, as if to commence a day’s duties. The monks asked him the story of the place, and he informed them that once there had been others to assist him in his duties but that they had long ago been taken by the sea during a storm, while about their peculiar devotions one night upon the shore. And no, it was not really a Shinto shrine, though in outward appearance it seemed such. It was actually the temple of a far older religion of which he could well be the last devotee. They were welcome, however, to join him here and learn of it if they so wished. The monks discussed it quickly among themselves and decided that since it was a pleasant-seeming place, it might be well to stay and hear whatever teaching the old man possessed. So they became residents at the strange shrine. The place troubled several of them considerably at first, for at night they seemed to hear the calling of musical voices in the waves and upon the sea wind. And on occasion it seemed as if they could hear the old priest’s voice responding to these calls. One night one of them followed the sounds and saw the old man standing upon the beach, his arms upraised. The monk hid himself and later fell asleep in a crevice in the rocks. When he awoke, a full moon stood high in the heavens and the old man was gone. The monk went down to the place where he had stood and there saw many marks in the sand, all of them the prints of webbed feet. Shaken, the monk returned and recited his experience to his fellows. They spent weeks thereafter trying to catch a glimpse of the old man’s feet, which were always wrapped and bound. They did not succeed, but after a time it seemed to matter less and less. His teachings influenced them slowly but steadily. They began to assist him in his rituals to the Old Ones, and they learned the name of this promontory and its shrine. It was the last above-sea remnant of a large sunken island, which he assured them rose on certain wondrous occasions to reveal a lost city inhabited by the servants of his masters. The name of the place was R’lyeh and they would be happy to go there one day. By then it seemed a good idea, for they had noticed a certain thickening and extension of the skin between their fingers and toes, the digits themselves becoming sturdier and more elongated. By then, too, they were participating in all of the rites, which grew progressively abominable. At length, after a particularly gory ritual, the old priest’s promise was fulfilled in reverse. Instead of the island rising, the promontory sank to join it, bearing the shrine and all of the monks along with it. So their abominations are primarily aquatic now. But once every century or so the whole island does indeed rise up for a night, and troops of them make their way ashore seeking victims. And of course, tonight is the night. . . .