Voices in the Night (3 page)

It was over faster than I’d thought possible. All along the back of the house, broken mirror-glass lay glittering on the grass. Here and there an empty frame showed triangles of glass still clinging to the wood. I looked at the hammer in my hand. Suddenly I threw it across the yard, hurled it high into the row of spruces at the back. I could hear the hammer falling slowly through the needly branches.

“There!” I said to Monica. I made a wiping gesture with both hands, the way you do when you’re done with something. Then I began walking up and down in front of her. A terrible excitement burned in me. I could feel my blood beating in my neck. I imagined it bursting through the skin in brilliant gushes of red. “She’s gone! That’s what you wanted! Isn’t it? Isn’t it? All gone! Bye bye! Are you happy now? Are you?” I stopped in front of her. “Are you? Are you?” I bent close. “Are you? Are you? Are you?” I bent closer still. I bent so close that I couldn’t see her anymore. “Are you? Are you? Are you? Are you? Are you?”

Monica did the only thing she could do: she fled. But first she stood there as if she were about to speak. She stared at me with the look of a woman who has been struck repeatedly across the face. There was hurt in that look, and tiredness, and a sort of pained tenderness. And along with it all came a quiet sureness, as of someone who has made up her mind. Then she turned and walked away.

There is a restlessness so terrible that you can no longer bear to sit still in your house. You walk from room to room like someone visiting a deserted town. Every day I mourned for my mirrors with their gleam of Miracle Polish. Where they’d once hung I saw only patterns in wallpaper, framed paintings, door panels, lines of dust. One
day I drove out to the mall and came home with an oval mirror in a plain dark frame, which I hung in the upstairs hall; I used it strictly for checking my suit jacket. Once, when the doorbell rang, I rushed downstairs to the front door, but it was only a boy with a jar collecting money for a new scout troop. I could feel grayness sifting down on me like dust. A bottle of Miracle Polish—was it so much to ask? One of these days the stranger is bound to come again. He’ll walk toward my house with his heavy case tugging him to one side. In my living room he’ll snap open the clasps and show me the brown bottles, row on row. Mournfully he’ll tell me that it’s my lucky day. In a voice that is calm, but decisive and self-assured, I’ll tell him that I want every bottle, every last one. When I close my eyes, I can see the look of suspicion on his face, along with a touch of slyness, a shadow of contempt, and the beginnings of unbearable hope.

T
he phantoms of our town do not, as some think, appear only in the dark. Often we come upon them in full sunlight, when shadows lie sharp on the lawns and streets. The encounters take place for very short periods, ranging from two or three seconds to perhaps half a minute, though longer episodes are sometimes reported. So many of us have seen them that it’s uncommon to meet someone who has not; of this minority, only a small number deny that phantoms exist. Sometimes an encounter occurs more than once in the course of a single day; sometimes six months pass, or a year. The phantoms, which some call Presences, are not easy to distinguish from ordinary citizens: they are not translucent, or smoke-like, or hazy, they do not ripple like heat waves, nor are they in any way unusual in figure or dress. Indeed they are so much like us that it sometimes happens we mistake them for someone we know. Such errors are rare, and never last for more than a moment. They themselves appear to be uneasy during an encounter and swiftly withdraw. They always look at us before turning away. They never speak. They are wary, elusive, secretive, haughty, unfriendly, remote.

One explanation has it that our phantoms are the auras, or visible traces, of earlier inhabitants of our town, which was settled in 1636. Our atmosphere, saturated with the energy of all those who have preceded us, preserves them and permits them, under certain conditions, to become visible to us. This explanation, often fitted out with a pseudoscientific vocabulary, strikes most of us as unconvincing. The phantoms always appear in contemporary dress, they never behave in ways that suggest earlier eras, and there is no evidence whatever to support the claim that the dead leave visible traces in the air.

As children we are told about the phantoms by our fathers and mothers. They in turn have been told by their own fathers and mothers, who can remember being told by their parents—our great-grandparents—when they were children. Thus the phantoms of our town are not new; they don’t represent a sudden eruption into our lives, a recent change in our sense of things. We have no formal records that confirm the presence of phantoms throughout the diverse periods of our history, no scientific reports or transcripts of legal proceedings, but some of us are familiar with the second-floor Archive Room of our library, where in nineteenth-century diaries we find occasional references to “the others” or “them,” without further details. Church records of the seventeenth century include several mentions of “the devil’s children,” which some view as evidence for the lineage of our phantoms; others argue that the phrase is so general that it cannot be cited as proof of anything. The official town history, published in 1936 on the three hundredth anniversary of our
incorporation, revised in 1986, and updated in 2006, makes no mention of the phantoms. An editorial note states that “the authors have confined themselves to ascertainable fact.”

We know by a ripple along the skin of our forearms, accompanied by a tension of the inner body. We know because they look at us and withdraw immediately. We know because when we try to follow them, we find that they have vanished. We know because we know.

Richard Moore rises from beside the bed, where he has just finished the forty-second installment of a never-ending story that he tells each night to his four-year-old daughter, bends over her for a good-night kiss, and walks quietly from the room. He loves having a daughter; he loves having a wife, a family; though he married late, at thirty-nine, he knows he wasn’t ready when he was younger, not in his doped-up twenties, not in his stupid, wasted thirties, when he was still acting like some angry teenager who hated the grown-ups; and now he’s grateful for it all, like someone who can hardly believe that he’s allowed to live in his own house. He walks along the hall to the den, where his wife is sitting at one end of the couch, reading a book in the light of the table lamp, while the TV is on mute during an ad for vinyl siding. He loves that she won’t watch the ads, that she refuses to waste those minutes, that she reads books, that she’s sitting there, waiting for him, that the light from the TV is flickering on her hand and upper arm. Something has begun to bother him, though he isn’t sure what it is, but as he steps into the den he’s got it, he’s got it: the table in the side yard,
the two folding chairs, the sunglasses on the tabletop. He was sitting out there with her after dinner, and he left his sunglasses. “Back in a sec,” he says, and turns away, enters the kitchen, opens the door to the small screened porch at the back of the house, and walks from the porch down the steps to the backyard, a narrow strip between the house and the cedar fence. It’s nine thirty on a summer night. The sky is dark blue, the fence lit by the light from the kitchen window, the grass black here and green over there. He turns the corner of the house and comes to the private place. It’s the part of the yard bounded by the fence, the side-yard hedge, and the row of three Scotch pines, where he’s set up two folding chairs and a white ironwork table with a glass top. On the table lie the sunglasses. The sight pleases him: the two chairs, turned a little toward each other, the forgotten glasses, the enclosed place set off from the rest of the world. He steps over to the table and picks up the glasses: a good pair, expensive lenses, nothing flashy, stylish in a quiet way. As he lifts them from the table he senses something in the skin of his arms and sees a figure standing beside the third Scotch pine. It’s darker here than at the back of the house and he can’t see her all that well: a tall, erect woman, fortyish, long face, dark dress. Her expression, which he can barely make out, seems stern. She looks at him for a moment and turns away—not hastily, as if she were frightened, but decisively, like someone who wants to be alone. Behind the Scotch pine she’s no longer visible. He hesitates, steps over to the tree, sees nothing. His first impulse is to scream at her, to tell her that he’ll kill her if she comes near his daughter. Immediately he forces himself to calm down. Everything will be all right. There’s no danger. He’s seen them before. Even so, he returns quickly to the house, locks the porch door behind him, locks the kitchen door behind him, fastens the chain, and strides to the den, where on the TV a man in a dinner jacket is staring across the room at a woman with pulled-back hair who is seated at a piano. His wife is watching. As he steps toward her, he notices a pair of sunglasses in his hand.

Most of us are familiar with the look they cast in our direction before they withdraw. The look has been variously described as proud, hostile, suspicious, mocking, disdainful, uncertain; never is it seen as welcoming. Some witnesses say that the phantoms show slight movements in our direction, before the decisive turning away. Others, disputing such claims, argue that we cannot bear to imagine their rejection of us and misread their movements in a way flattering to our self-esteem.

Now and then we hear reports of a more questionable kind. The phantoms, we are told, have grayish wings folded along their backs; the phantoms have swirling smoke for eyes; at the ends of their feet, claws curl against the grass. Such descriptions, though rare, are persistent, perhaps inevitable, and impossible to refute. They strike most of us as childish and irresponsible, the results of careless observation, hasty inference, and heightened imagination corrupted by conventional images drawn from movies and television. Whenever we hear such descriptions, we’re quick to question them and to make the case for the accumulated evidence of trustworthy witnesses. A paradoxical effect of our vigilance is that the phantoms, rescued from the fantastic, for a moment seem to us normal, commonplace, as familiar as squirrels or dandelions.

Years ago, as a child of eight or nine, Karen Carsten experienced a single encounter. Her memory of the moment is both vivid and vague: she can’t recall how many of them there were, or exactly what they looked like, but she recalls the precise moment at which she came upon them, one summer afternoon, as she stepped around to the back of the garage in search of a soccer ball and saw them sitting quietly in the grass. She still remembers her feeling of wonder as they turned to look at her, before they rose and went away. Now, at age fifty-six, Karen Carsten lives alone with her cat in a house filled with framed photographs of her parents, her nieces, and her late husband, who died in a car accident seventeen years ago. Karen is a high school librarian with many set routines: the TV programs, the weekend housecleaning, the twice-yearly visits in August and December to her sister’s family in Youngstown, Ohio, the choir on Sunday, dinner every two weeks at the same restaurant with a friend who never calls to ask how she is. One Saturday afternoon she finishes organizing the linen closet on the second floor and starts up the attic stairs. She plans to sort through boxes of old clothes, some of which she’ll give to Goodwill and some of which she’ll save for her nieces, who will think of the collared blouses and floral-print dresses as hopelessly old-fashioned but who might come around to appreciating them someday, maybe. As she reaches the top of the stairs she stops so suddenly and completely that she has the sense of her own body as an object standing in her path. Ten feet away, two children are seated on the old couch near the dollhouse. A third child is sitting in the armchair with the loose leg. In the brownish light of the attic, with its one small window, she can see them clearly: two barefoot girls of about ten, in jeans and T-shirts, and a boy, slightly older, maybe twelve, blond-haired, in a dress shirt and khakis, who sits low in the chair with his neck bent
up against the back. The three turn to look at her and at once rise and walk into the darker part of the attic, where they are no longer visible. Karen stands motionless at the top of the stairs, her hand clutching the rail. Her lips are dry and she is filled with an excitement so intense that she thinks she might burst into tears. She does not follow the children into the shadows, partly because she doesn’t want to upset them, and partly because she knows they are no longer there. She turns and walks back down the stairs. In the living room she sits in the armchair until nightfall. Joy fills her heart. She can feel it shining from her face. That night she returns to the attic, straightens the pillows on the couch, smooths out the doilies on the chair arms, brings over a small wicker table, sets out three saucers and three teacups. She moves away some bulging boxes that sit beside the couch, carries off an old typewriter, sweeps the floor. Downstairs in the living room she turns on the TV, but she keeps the volume low; she’s listening for sounds in the attic, even though she knows that her visitors don’t make sounds. She imagines them up there, sitting silently together, enjoying the table, the teacups, and the orderly surroundings. Now each day she climbs the stairs to the attic, where she sees the empty couch, the empty chair, the wicker table with the three teacups. Despite the pang of disappointment, she is happy. She is happy because she knows they come to visit her every day, she knows they like to be up there, sitting in the old furniture, around the wicker table; she knows; she knows.

One explanation is that the phantoms
are not there
, that those of us who see them are experiencing delusions or hallucinations brought about by beliefs instilled in us as young children. A small movement, an unexpected sound, is immediately converted into a visual presenee
that exists only in the mind of the perceiver. The flaws in this explanation are threefold. First, it assumes that the population of an entire town will interpret ambiguous signs in precisely the same way. Second, it ignores the fact that most of us, as we grow to adulthood, discard the stories and false beliefs of childhood but continue to see the phantoms. Third, it fails to account for innumerable instances in which multiple witnesses have seen the same phantom. Even if we were to agree that these objections are not decisive and that our phantoms are in fact not there, the explanation would tell us only that we are mad, without revealing the meaning of our madness.

What shall we say to our children? If, like most parents in our town, we decide to tell them at an early age about the phantoms, we worry that we have filled their nights with terror or perhaps have created in them a hope, a longing, for an encounter that might never take place. Those of us who conceal the existence of phantoms are no less worried, for we fear either that our children will be informed unreliably by other children or that they will be dangerously unprepared for an encounter should one occur. Even those of us who have prepared our children are worried about the first encounter, which sometimes disturbs a child in ways that some of us remember only too well. Although we assure our children that there’s nothing to fear from the phantoms, who wish only to be left alone, we ourselves are fearful: we wonder whether the phantoms are as harmless as we say they are, we wonder whether they behave differently in the presence of an unaccompanied child, we wonder whether, under certain circumstances, they might become bolder than we know. Some say that a phantom, encountering an adult and a child, will look only at the child, will let its gaze linger in a way that never happens with an adult. When we
put our children to sleep, leaning close to them and answering their questions about phantoms in gentle, soothing tones, until their eyes close in peace, we understand that we have been preparing in ourselves an anxiety that will grow stronger and more aggressive as the night advances.

The question of “crossing over” refuses to disappear, despite a history of testimony that many of us feel ought to put it to rest. By “crossing over” we mean, in general, any form of intermingling between us and them; specifically, it refers to supposed instances in which one of them, or one of us, leaves the native community and joins the other. Now, not only is there no evidence of any such regrouping, of any such transference of loyalty, but the overwhelming testimony of witnesses shows that no phantom has ever remained for more than a few moments in the presence of an outsider or given any sign whatever of greeting or encouragement. Claims to the contrary have always been suspect: the insistence of an alcoholic husband that he saw his wife in bed with
one of them
, the assertion of a teenager suspended from high school that a group of phantoms had threatened to harm him if he failed to obey their commands. Apart from statements that purport to be factual, fantasies of crossing over persist in the form of phantom-tales that flourish among our children and are half-believed by naïve adults. It is not difficult to make the case that stories of this kind reveal a secret desire for contact, though no reliable record of contact exists. Those of us who try to maintain a strict objectivity in such matters are forced to admit that a crossing of the line isn’t impossible, however unlikely, so that even as we challenge dubious claims and smile at fairy tales we find ourselves imagining the sudden encounter at night, the heads turning toward us, the moment of hesitation, the arms rising gravely in welcome.