He nodded to himself, as if he suddenly understood. ‘You’re talking moral, physical cost, maybe? I understand you were injured in the course of some of your work.’
I didn’t reply. I’d been hurt, and in response I had acted violently, destroying a little of myself each time I did so, but that wasn’t the worst of it. It seemed to me that as soon as I became involved in such matters, they caused a fissure in my world. I saw things: lost things, dead things. It was as if my intervention drew them to me, those who had been wrenched painfully, violently from this life. Once I had thought it was a product of my own incipient guilt, or an empathy I felt that passed beyond feeling and into hallucination.
But now I believed that they really did know, and they really did come.
Jack Mercier leaned against his desk, opened his drawer, and drew a black, leather-bound folder from within. He wrote for a few seconds, then tore the check from the folder.
‘This is a check for ten thousand dollars, Mr. Parker. All I want you to do is talk to Curtis. If you think that there’s nothing you can do for him, then the money is yours to keep and there’ll be no hard feelings between us. If you do agree to look into this matter, we can negotiate further remuneration.’
I shook my head. ‘Once again, it’s not the money, Mr. Mercier—,’ I began.
He raised a hand to stop me. ‘I know that. I didn’t mean to offend you.’
‘No offense taken.’
‘I have friends in the police force, in Scarborough and Portland and farther afield. Those friends tell me that you are a very fine investigator, with very particular talents. I want you to utilize those talents to find out what really happened to Grace, for my sake and for that of Curtis.’
I noticed that he had placed himself above Grace’s father in his appeal, and once again I was conscious of a disparity between what he was telling me and what he knew. I thought too of his wife’s unveiled hostility, my sense that she had known exactly who I was and why I was in her house, and that she bitterly resented my presence there. Mercier proffered the check, and in his eyes I saw something that I couldn’t quite identify: grief maybe, or even guilt.
‘Please, Mr. Parker,’ he said. ‘Talk to him. I mean, what harm can it do?’
What harm can it do? Those words would come back to haunt me again and again in the days that followed. They came back to haunt Jack Mercier as well. I wonder if he thought of them in his final moments as the shadows drew around him, and those he loved were drowned in redness.
Despite my misgivings I took the check. And in that instant, unbeknownst to us both, a circuit was completed, sending a charge through the world around and beneath us. Far away, something broke from its hiding place beneath the dead layers of the honeycomb. It tested the air, probing for the disturbance that had roused it, until it found the source.
Then, with a lurch, it began to move.
The Search for Sanctuary: Religious Fervor in the State of Maine and the Disappearance of the Aroostook Baptists
Extract from the postgraduate thesis of Grace Peltier, submitted posthumously in accordance with the requirements of the Masters Sociology Program, Northeastern University
To understand the reasons for the formation and subsequent disintegration of the religious group known as the Aroostook Baptists, it is important to first understand the history of the state of Maine. To comprehend why four families of well-intentioned and not unintelligent people should have followed an individual such as the Reverend Faulkner into the wilderness, never to be seen again, one must recognize that for almost three centuries, men such as Faulkner have gathered followers to them in this state, often in the face of challenges from larger churches and more orthodox religious movements. It may be said, therefore, that there is something in the character of the state’s inhabitants, some streak of individualism dating back to pioneer times, that has led them to be attracted to preachers like the Reverend Faulkner.
For much of its history, Maine was a frontier state. In fact, from the time when the first Jesuit missionaries arrived, in the seventeenth century, to the mid part of the twentieth century, religious groups regarded Maine as mission territory. It provided fertile, if not always profitable, ground for itinerant preachers, unorthodox religious movements, and even charlatans for the best part of three hundred years. The rural economy did not allow for the maintenance of permanent churches and clergymen, and religious observance was oftentimes a low priority for families who were undernourished, insufficiently clothed, and lacking proper shelter.
In 1790, General Benjamin Lincoln observed that few of those in Maine had been properly baptized, and there were some who had never taken Communion. The Reverend John Murray of Boothbay wrote, in 1763, of the inhabitants’ ‘inveterate habits of vice and no remorse’ and thanked God that he had found ‘one prayerful family, and a humble professor at the head of it’. It is interesting to note that the Reverend Faulkner was given to quoting this passage of Murray’s in the course of his own sermons to his congregations.
Itinerant preachers ministered to those who lacked their own churches. Some were outstanding, frequently having trained at York or Harvard. Others were less praiseworthy. The Reverend Mr. Jotham Sewall of Chesterville, Maine, is reported to have preached 12,593 sermons in 413 settlements, mostly in Maine, between 1783 and 1849. By contrast, the Reverend Martin Schaeffer of Broad Bay, a Lutheran, comprehensively cheated his flock before eventually being run out of town.
Orthodox preachers found it difficult to achieve a foothold in the state, Calvinists being particularly unwelcome as much for their unyielding doctrines as for their associations with the forces of government. Baptists and Methodists, with their concepts of egalitarianism and equality, found more willing converts. In the thirty years between 1790 and 1820, the number of Baptist churches in the state rose from seventeen to sixty. They were joined, in time, by Free Will Baptists, Free Baptists, Methodists, Congregationalists, Unitarians, Universalists, Shakers, Millerites, Spiritualists, Sandfordites, Holy Rollers, Higginsites, Free Thinkers, and Black Stockings.
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 found 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.
Chapter Two
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 tree’s branches 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 he 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 Marshalltown 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, then 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.
But it was the reporter’s concluding comment that was particularly interesting. She said that detectives believed they had made a preliminary identification of at least three of the bodies, although they declined to give any further details. That meant they had found something at the scene, something they had chosen to keep to themselves. The discovery aroused my curiosity – mine and a million other people’s – but no more than that. I did not envy the investigators who would have to wade through the mud of St. Froid in order to remove those bones with their gloved hands, fighting off the early blackflies and trying to blank out the howls of the hybrids.
When the report ended, I printed off my own work and then drove to the offices of PanTech Systems to deliver my findings. PanTech operated out of a three-story smoked-glass office in Westbrook and specialized in making security systems for the networks of financial institutions. Their latest innovation involved some kind of complex algorithm that made the eyes of anyone with an IQ of less than 200 glaze over with incomprehension but was reckoned by the company to be a pretty surefire thing. Unfortunately, Errol Hoyt, the mathematician who understood the algorithm best and who had been involved in its development from the start, had decided that PanTech didn’t value him enough and was now trying to sell his services, and the algorithm, to a rival company from behind the backs of his current employers. The fact that he was also screwing his contact at the rival firm – a woman named Stacey Kean, who had the kind of body that caused highway pileups after Sunday services – made the whole business slightly more complicated.
I had monitored Hoyt’s cell phone transmissions using a Cellmate cellular radio monitoring system, aided by a cellular gain antenna. The Cellmate came in a neat brushed-aluminum case containing a modified Panasonic phone, a DTMF decoder, and a Marantz recorder. I simply had to enter the number of Hoyt’s cellular and the Cellmate did the rest. By monitoring his calls, I had traced Hoyt and Kean to a rendezvous at the Days Inn out on Maine Mall Road. I waited in the parking lot, got photos of both of them entering the same room, then checked into the room on their right and removed the Penetrator II surveillance unit from my leather
bag. The Penetrator II sounded like some kind of sexual aid but was simply a specially designed transducer that attached to the wall and picked up vibrations, converting them into electrical impulses that were then amplified and became recognizable audio. Most of the audio was recognizable only as grunts and groans, but when they’d finished the pleasure part they got down to business, and Hoyt provided enough incriminating detail of what he was offering, and the how and when of its transfer, to enable PanTech to fire him without incurring a major damages suit for unlawful dismissal. Admittedly, it was a kind of sordid way to earn a few bucks, but it had been painless and relatively easy. Now it was simply a matter of presenting the evidence to PanTech and collecting my check.
I sat in a conference room on one side of an oval glass table while the three men across from me examined the photographs, then listened to Hoyt’s telephone conversations and the recording of his romantic interlude with the lovely Stacey. One of the men was Roger Axton, PanTech’s vice president. The second was Philip Voight, head of corporate security. The third man had introduced himself as Marvin Gross, the personnel director. He was short and reedily built, with a small belly that protruded over the belt of his pants and made him look like he was suffering from malnutrition. It was Gross, I noticed, who held the checkbook.
Eventually, Axton reached across with a plump finger and killed the tape. He exchanged a look with Voight, then stood.
‘That all seems to be in order, Mr. Parker. Thank you for your time and efforts. Mr. Gross will deal with the matter of payment.’
I noticed that he didn’t shake my hand but simply departed from the room with a swish of silk like a wealthy dowager. I guessed that if I’d just listened to the sounds of two strangers having sex, I wouldn’t want to shake hands with the guy who’d made the tape either. Instead, I sat in silence while Gross’s pen made a scratching noise on the checkbook. When he had finished, he blew softly on the ink and carefully tore away the check. He didn’t hand it over immediately but looked at it for a time before peering out from under his brow and asking:
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