SPRING, PRESENT:
Tourrette-sur-Loup, France/New Canaan, Connecticut

All spirits vanish with the dawn. That was what Terry Haye thought as he walked across the square fronting the medieval town of Tourrette-sur-Loup.

He had driven his rented Opel up the winding road from Nice during a rainstorm that had driven gray clouds in off the Mediterranean. In the rooftop restaurant of his hotel in Nice, he had had coffee and croissants while looking at the indigo mountains of Haute-Provence below the blue-black sky that presaged sunrise.

Lingering over his coffee, he had wondered whether it was experience or action that destroyed morality. It must be action, he decided, eating the last of his croissant. If he had become a writer, everything would be different now. A writer created only words. A writer was, by definition, a master of deceit; but it was a deceit that had no existence save on the printed page. Morality did not enter into it; a writer could create, but he could not destroy. That was his power—and his weakness. That was why Terry had chosen the other path: action. Action was life; and it was death.

He had watched the first blush of dawn give way to a morning filled with wind and dust as if it were an omen by which he could tell the future. He had walked the streets of Nice with an aimless energy that turned pleasant streets silent and deadly.

Needing company on the drive north into the Loup Valley, he had turned on the radio. The instant of recognition, Isabelle Adjani sang in French, is like seeing the sun at midnight. The copper trees glow in the heat of your eyes. And time falls asleep in your arms.

Terry thought of black olives swimming in oil and crusty pain de campagne, the quintessential Provençal lunch. Five miles out of Nice, he was already hungry. It was just past ten o’clock.

Black clouds hung in the sky, as if pinned to a backdrop. The sun refused to show itself. When the rain came, it did so in thick curtains. Mist, clinging to the low foliage, curled up the ancient stone walls surrounding the village. Tourrette, sitting atop the spinal ridge of the serpentine mountainside, appeared not as a village at all, Terry thought, but rather as the magical horn of a great beast of the earth.

Pigeons scattered in front of him, swooping across the cobbled square. Terry felt the weight of the stainless steel briefcase chained to his left wrist. He felt abruptly conspicuous striding past the children at play, the scattered groups of tourists emerging from their autos like rats from a hole, their faces buried in their green Michelin guides.

A ball the children were throwing bounced toward him. He caught it, lofted it back at them. As he did so, the chain rattled, and the children stared. The ball went bouncing across the ancient cobbles of the square, making the pigeons squawk as they took flight, vanishing like spirits with the dawn.

He passed through the stone portals on the far side of the square, and was transported back five centuries. Ahead of him, narrow, twisting streets sloped downward. He could hear a baby crying through an open window, then a plaintive lullaby sung in a soothing voice. The facades of the stone houses rose up like sheer cliffs on either side. There was barely room for two people to walk abreast.

This early, there was hardly anyone on the streets, save for shopkeepers turning oversized keys in the rusty locks of their storefronts. They smiled at him, and wished him good morning. The smell of baking bread was tantalizing.

He paused to peer through a slivered gap in the buildings. Olive trees, dripping in the misty rain, covered the mountainside all the way down to the hazy lower elevations from which he had come. Within a month or two the lavender would be in bloom, a carpet of fragrance and color for miles in all directions. Terry craned his neck, saw a car ascending on the D 2210 from Vence, the road he had taken earlier. From his vantage point, the rest of the world looked remote, a scene viewed the wrong way through a telescope.

He went left at the first crossroads, then took an immediate right. Down a long, curving flight of stairs worn as smooth as if it had been part of a centuries-old watercourse.

It was darker here. He passed a black, long-haired cat half asleep on a sooty, stone sconce that centuries ago had been used to light nighttime streets. The animal opened its eyes just as Terry passed, staring at him with the intense, dumb curiosity peculiar to cats.

Farther along, he came upon a shop at the corner of a cross street. Pausing, he looked inside its window. He saw a marionette hung by strings that were invisible against a black velvet backdrop. It was handmade, of exquisite workmanship: a female harlequin. She was dressed in the traditional red and white diamond-patterned suit. A single teardrop was painted on her checkered mask. And then, as Terry peered more closely, he made out a second figure half hidden in the shadows behind her: it was the devil, with a horned head, a beautiful, garish face, and skeleton arms outspread against the black background. Terry stood, transfixed by the marionettes for a long moment. Then, nodding to himself, he turned away.

Down here, the Chapel of Our Lady of Benva stood at the end of a crooked, shadow-laden alley. It appeared as if even at noon the sun would not touch its white stone walls. The enormous, arching wooden doors stood open, their thick ironwork glinting dully.

Inside the church, the air was filled with dust motes and echoes. History pressed inward as if impelled by heaven itself. Terry sensed rather than saw the height of the inner galleries. A small, handwritten sign in French announced that Benva was a corruption of the early Provençal ben vai, meaning good journey.

Terry went into the main sanctuary, and stood at the back for a long time. His eyes probed every inch of the gloomy interior. He could not say for certain that he was entirely alone, but he could discern no movement, no other presence. Still, he was vigilant, recalling the biblical verse: “Be ye therefore wise as serpents and harmless as doves.”

He walked down the center aisle, past the rows of empty wooden pews, black with age and use. Terry guessed that these were the same seats used when the world was lit only by fire.

He sat in the second row, as he had been instructed to do.

The walls on either side were decorated with frescoes depicting in graphic detail aspects of the Crucifixion and the Resurrection. Terry found the florid and exaggerated aura of pain and torment suffocating. Directly in front of him was a gigantic wooden carving of Christ on the Cross. His head was turned to the side, His crown of thorns had already taken on the aspect of a halo, and His sunken eyes stared out with what Terry could only define as a disturbing hunger. It was as if this Christ was asking a question of all who entered the Chapel of Our Lady of Benva. Though Terry was not religious, he found himself wondering what that question might be.

“Bonjour, Monsieur Haye.”

Terry turned, saw a man sitting in the row of pews behind him.

“You startled me,” Terry said. “I didn’t hear you come in.”

“I expect not,” the man said. “I was already here.” His voice was oddly muffled, as if it were being telephoned in.

“And you are Monsieur—?”

“Mabuse,” the man said.

Terry peered more closely at the man, but in the dim, dusty light, it was as if the man were part of the shadows. All he could tell was that the man was small. “Surely not,” he said. “Are you serious? Isn’t Mabuse a name from a classic film?”

“I wouldn’t know,” the man said, “since I do not frequent the cinema.” He had brought out a fan and, opening it, began to wave it back and forth just below his chin.

Terry wanted to laugh. “You’re not the man I spoke with on the phone,” he said. “That was Monsieur Milhaud.”

“Milhaud reaches out his hand for what he wants,” M. Mabuse said, “and I close my fist upon it.” The portentous phrase was oddly fitting—and powerful—in this setting.

When Terry shifted his position a bit, M. Mabuse moved the fan in response; his face remained a part of the shadows. “Do you need that fan? It isn’t warm in here,” Terry said, abruptly annoyed.

M. Mabuse seemed to smile from the shadows. “My gunsen is always with me,” he said. He leaned forward, closer to Terry. “Have you brought the item?” Now Terry could see that the fan was made of metal. It was thickly engraved, and looked heavy—odd for such an object.

“Have you brought the ten million dollars?” Terry asked.

“In diamonds,” M. Mabuse said. “As you requested.”

“Let’s see them.”

M. Mabuse continued to fan himself. “Show me what will they buy, Monsieur Haye.”

Terry hefted the stainless steel case still chained to his wrist. At the same time M. Mabuse stood, lifted a bulky black attaché case onto the top of the pew.

Terry placed his case beside the other, opened its combination lock; M. Mabuse snapped the levers on his black attaché. Together, they opened the tops. What was inside M. Mabuse’s attaché were plastic bags of blue-white diamonds, all, as Terry had requested, between one and three carats. What was inside Terry’s case was another matter entirely.

M. Mabuse sucked in his breath at the sight of it. “La Porte à la Nuit,” he said.

Terry lifted his case up a bit higher. It was lined in midnight-blue velvet. What lay in its center could only be described as a dagger, but it was like no other dagger in existence. Its gleaming blade, nearly a foot long, was carved from a single piece of Imperial jade. The guard was polished ivory, wrapped with solid gold wire. The hilt was ebony, engraved and acid-etched with incomprehensible runes. At the very end of the pommel was set a single cabochon ruby the color of pigeon’s blood. As M. Mabuse had said, the dagger was known as the Doorway to Night.

Terry picked up a diamond at random, put a jeweler’s loupe into one eye, extracted a pocket flashlight. In the narrow beam of light he examined the gemstone. He put it back, took another, examined it as well. When he was done, he said, “La Porte à la Nuit is what M. Milhaud wants.” He shut the lid of his case. “The deal is done.”

“One moment,” M. Mabuse said. “Milhaud has given me strict orders. I must make certain that this is, indeed, La Porte à la Nuit. Please open the case again.”

From somewhere within the chapel, prayers had begun. The Agnus Dei was being sung, voices drifting down on them, the Latin words like ancient rain.

“What kind of test?” Terry said. “I have told you. This is the Doorway to Night.”

“Open the case, Monsieur Haye.”

“I don’t think so. This is not in the—”

“Monsieur Haye, even as we speak, your brother Chris is under surveillance in New York.”

“Chris? What does Chris have to do with anything?”

“Just this, Monsieur Haye. If you attempt to cheat us in any way, we will kill your brother. Call it a reminder, if not a warning. Rules must be kept.”

Terry saw that M. Mabuse had put aside his attaché case. To Terry’s amazement he saw that there was a smaller version of the dagger in the other man’s hand. Another piece of the Forest of Swords.

“So it’s true,” Terry said. “Milhaud has the remaining pieces of the Prey Dauw. The Forest of Swords.”

“Have a care,” M. Mabuse said. “Les murs ont des oreills.” By which he meant, Who can say who might be listening? “The Prey Dauw is a trinity,” he went on in a hushed tone. “A knife, a dagger, and a sword: the Father, the Son, and the Holy Ghost. One without the others is useless. But, of course, you know that already.”

Terry did not care for M. Mabuse’s sacrilegious, mocking reference. “You have the knife. Does that mean that Monsieur Milhaud has the third part, the sword, as well?” He was thinking that no matter what the answer, he had found out what he had come here to discover.

Terry did not like this man at all. Despite the money involved, he was already regretting the deal he had made. He was reminded of a line by Victor Hugo, “There are people who observe the rules of honor as we do the stars, from a great distance.”

“What Milhaud has or doesn’t have,” M. Mabuse said, “is no concern of yours.” He brought his knife close to Terry’s dagger. “Singly, the three weapons have only a monetary value,” he went on. “But together . . . they were made to fit against one another to form a single whole: the Forest of Swords, the Prey Dauw, as it is known in the Brahman texts. The three together have an entirely different value, one virtually without limit.” The dagger in M. Mabuse’s hand moved in and out of the dusty light. “I will know if this is La Porte à la Nuit when these weapons fit together. The method of their bonding is impossible to see—and impossible therefore to duplicate.”

Terry made a sudden decision. He shut the case. “I’ve changed my mind,” he said. “I’ve decided La Porte a la Nuit is not for sale.”

“You are being quite foolish,” M. Mabuse said. “You need the money to continue your operations. You have been fantastically successful, until a recent series of reverses has put you in a rather nasty vise.” As he spoke, he moved into the light. Now Terry could see that M. Mabuse was wearing a mask—a full-head latex mask.

“How do you know all this?” Terry said. Something about M. Mabuse’s odd, muffled voice was becoming familiar. In the back of his mind a suspicion began to form. He reached out, and ripped the mask from M. Mabuse’s head, exposing a gleaming, grinning skull.

Without warning, M. Mabuse leaned over the pew, swept the knife inward toward Terry, just as Terry instinctively began an evasive maneuver.

“Jesus,” Terry breathed in concert with the angelic voices singing the Agnus Dei. He used the edge of his right hand, smashing into the other man’s collarbone.

M. Mabuse did not even wince. He kept the knife coming in, sweeping it in a shallow arc. Terry’s immediate task was to grab hold of the knife’s blade. Because its blade was carved from jade, it could not hold an edge. It could also be broken if it was twisted sharply enough, or if it received a hard, oblique blow.

Struggling, Terry wrapped his hand around the small, slim blade. M. Mabuse grunted, gave a great lunge with his shoulder. Terry cried out as the end of the blade pierced his right palm, impaling it against the scarred wood of the pew back.

Now Terry realized that this had been M. Mabuse’s intention all along. Grinning, M. Mabuse let go of the knife’s handle and, curling his hand around the metal fan, slashed the top edge of it inward at Terry’s shoulder.

Terry had never before known such agony. The hellish fan was a weapon! Its pleated steel edges were honed to razor sharpness. My gunsen is always with me, M. Mabuse had said. Automatically, Terry tried to twist away, but pain exploded up his right arm, emanating from his hand, locked between the wood and the jade blade.

Then M. Mabuse plunged his fist into Terry’s sternum, and Terry’s body spasmed, his breastbone shattered. He was bent backward over the wooden pew, and his vision was of the crucified Christ, upside down. He saw only those sunken eyes asking their eternal question.

M. Mabuse said, “I’m going to kill your brother, anyway.”

As the pain became a river carrying him away to a sea of agony, he tried desperately to move his body. But either the pain or the trauma of his wounds made movement impossible.

It was then that, perhaps as a gesture of his complete control over Terry, M. Mabuse ripped the grotesque skull mask from his face, and Terry saw the true visage of his murderer.

“Oh, my God.”

And then he understood everything.

Drowning in his own blood, Terry thought of Chris, and began to pray for his brother’s life.

He discovered another kind of urgency inside of himself. To his surprise he felt the proximity of heaven. And, also to his surprise, he found that he very much wanted entrance. He did not know whether he would rise to it, or fall instead into the pit. This uncertainty defined his narrowing consciousness. He began to cry, and as he did so, he saw the image of Christ as if for the first time. It was as if his tears made manifest to him the question Christ was asking. And, as he was dying, Terry Haye answered that question. His lips moved.

M. Mabuse’s steel fan whirred, severing Terry Haye’s head from his neck.

The Agnus Dei had been sung and now, the only sounds inside the church were the distant echoes of Terry Haye’s last words, “I have sinned.”

Saved.

Saved was the title of this week’s sermon. Not that sermons really had titles. But Fr. Dominic Guarda liked to have titles for his sermons. They helped him to gather his thoughts, to arrange what he had to say, to begin at the beginning, as it were. As the Red Queen said to Alice.

Since being assigned to Holy Trinity Church in New Canaan, Fr. Guarda had come to feel much like Alice must have felt in Wonderland. Fr. Guarda had been born and raised in the sweltering Italian ghetto of Manhattan’s Hell’s Kitchen. His father had been a hod carrier, with a back as strong as Atlas’s, and as bowed as Sisyphus’s. His mother still lived on Tenth Avenue, in the same rat-infested tenement in which Fr. Guarda and his older brother, Seve, had been born.

And now, Fr. Guarda thought, here I am, thirty-nine years old, an ordained Catholic priest in the middle of the land of milk and honey, where scions are ordained into the religion of wealth.

Fr. Guarda got up from his desk in the rectory, and went to the leaded-glass windows. Everything about Holy Trinity Church, both inside and out, was magnificent. The white stone of its imposing facade, the ornate apses, the groined ceilings, the splendor of its arched rows of stained-glass windows, the enormous, marble images of Christ on the cross, the hooded Virgin Mary in the sanctuary, were all calculated to humble the entering parishioner.

It was impossible for Fr. Guarda to imagine how much money had been spent in the construction of this monument to God. The thought of all that money was disorienting. It was Fr. Guarda’s considered opinion that nothing good ever came from money. But it was also a fact of life that the Church needed money to survive.

Fr. Guarda looked out past the flower bed where in June the white peonies with their crimson centers would bow in the warm breeze, past the huge elms overarching the wide fieldstone path that led to the church’s front entrance, into the parking lot. It was Holy Week, just days before Good Friday, and the flock was beginning to make its semiannual pilgrimage. What he saw was a sea of gold. He saw the riches of New Canaan’s residents like an orchard of fruit trees ready for harvesting. The Mercedes sedans belonged to the older, more conservative members of his congregation. The BMWs and Jaguars were owned by the younger, more upwardly mobile people.

Then there were the old Chevrolet Woodies, the ancient Fords and Plymouths. Fr. Guarda knew each one by heart. As he had been told by the bishop, “Old cars, old money.” These people felt no compulsion to display their wealth. Three or four generations of money bred confidence, if nothing else, in its children.

Fr. Guarda watched his parishioners walking into the church. For a moment he wondered what it would be like to be wealthy. Of course he was already wealthy with God’s riches. But money—that was another matter entirely. Men, Fr. Guarda knew well, spent their entire adult lives in a quest for money. They destroyed one another for it. They lied, cheated, extorted, all to possess more of it. This was beyond Fr. Guarda’s comprehension. God made it so that one was born wealthy with God’s bounty: faith. But most people turned away from the riches that faith brought; they turned away from the innate knowledge of themselves that God had provided them.

As, for example, that man at confession yesterday. At Easter, the time of repentance, the Church encouraged the act of confession. During Holy Week, he heard perhaps three times the normal number of confessions. But none had been like this one.

Fr. Guarda could hear the desperation in his voice through the confession screen; it was clear that his guilt was destroying him. Fr. Guarda was certain that he had come to the Church of the Holy Trinity because he wanted to be saved. “Forgive me, Father,” he had said, “for I have sinned.”

“And how have you—” Fr. Guarda had begun, but the man was already rambling on.

“It’s been five years since my last confession. Since that time I have entered hell,” the confessor had said. “I have gone to the limits of what man should do, and I have gone beyond those limits. I did so willingly, that I fully admit. Do you suppose that God will forgive me that?” Before Fr. Guarda had had a chance to say, Yes, if you are repentant, God will forgive you any transgression, the confessor had continued. “Others around me, above me, wanted power. I suppose, yes, power. I was driven by greed.” The man had spoken in quick, convulsive bursts. It was almost as if he had been living in a locked box for years, and now was getting his first chance to communicate with another human being. “I simply wanted money. And the more money I got, the more I wanted, until it was impossible for me to become sated. I felt like a glutton unable to push myself away from food. The more I ate, the more I called for more food. I could not stop.”

His actions, rather than his words, had led Fr. Guarda to see in the man an awareness of the innate knowledge God had given him at birth and, like the flame of a candle flickering dangerously in the night wind, he had sought to nurture that awareness. “Yet you have come here,” Fr. Guarda had said. “That is the most positive sign that something within you has changed.”

But the man had continued as if he had not heard Fr. Guarda. “For many months I have been consumed. There is a demon in my belly, omnivorous and insatiable. It demanded and I acted. What other choice did I have?”

“You have made another choice,” Fr. Guarda had said. “You have come here.”

“No. No,” the confessor had said. “My hands are already covered in blood.” For the first and only time he had responded to Fr. Guarda. “It is too late for me. I am beyond redemption.”

“No man is beyond—”

“That is not why I have come here,” the man hurried on. “Not for myself. I am already dead. Besides, I have forgotten what life is. I can no longer feel joy or laughter. I have forgotten everything I once knew. The demon in my belly has emptied me of whatever I once had.”

By this time Fr. Guarda had become seriously concerned about the man’s mental health.

“I am here,” the confessor said, “because I have nowhere else to go. There is no one else to trust. I can trust a priest, can’t I? Trust is sacred to a priest. I seem to remember that from my childhood.” The man had picked up the pace of his speech. Now there seemed to be no pauses between sentences or even disparate ideas. “Even here, I am afraid. I remembered I used to feel calm in a church. Calm and at peace. Now I cannot even recall what those feelings might be like. But there is someone who does, someone you can still help.”

So alarmed had Fr. Guarda become at the confessor’s seeming instability that he had broken in on the man’s rambling. “Stay here,” he had said. “I will find you some help.”

Immediately, he had heard a sharp rustling from the other side of the screen and, realizing that his words had panicked the man, he emerged from the confessional, ducked his head into the booth on the other side. The man had already disappeared. A small slip of paper was lying on the wooden seat. Fr. Guarda picked it up. It was crumpled and sweat-stained, as if the confessor had been clutching it for some time. On it was written a name and an address.

Fr. Guarda had wondered into the early hours of this morning about how he could have better served the confessor. Which was why he had completed his sermon only moments before he was scheduled to give it.

Now, as he continued to stare out the rectory window, Fr. Guarda heard a discreet cough. Fr. Donnelly, one of his assistants, was summoning him to Mass.

“I’ll be there momentarily,” Fr. Guarda said. And, still thinking of the mystery surrounding yesterday’s confession, he turned away from the elms, the peonies. Who had the man come to the Church of the Holy Trinity to save, if not himself? Fr. Guarda wondered. He took from his pocket the slip of paper the confessor had left. He stared again at the name written there. Then he took a pen from his desk, and wrote the word “Saved?” across the bottom. He quite deliberately emphasized the question mark. Then he shoved the paper back in his pocket because he did not want to forget to follow up on this line of inquiry. He recalled the confessor’s words as if they were etched in fire in his mind: There is someone you can still help.

The parking lot, now empty of people, was a sea of concrete, filled only with things—the gold of the new land, New Canaan.

And this, too, is God’s domain, Fr. Guarda thought as he swept his sermon off his desk and went out the door that led directly into the main body of the church.

“Kyrie eleison, Christe eleison, Kyrie eleison.”

Fr. Guarda sang along with Fr. Donnelly and the congregation. He completed the penitential rites, prepared himself while Fr. Donnelly read from the scriptures, Leviticus 26, the blessings of obedience and the punishments of disobedience.

When Fr. Donnelly had finished, Fr. Guarda climbed into the pulpit. He opened the Bible to the place he had previously marked. He read from the First Letter of John, “My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous . . .”

Fr. Guarda continued reading the section of the Gospel he had selected, only now thinking that he had chosen it with the confessor in mind.

When he was finished, he put aside the Bible, arranged his papers in front of him. Oddly, he could not recall what he had read.

“The state to which we all aspire undergoes a skillful transmogrification spanning the decades,” Fr. Guarda began. He stood with his arms spread, gripping the richly glossed oak edges of the pulpit. Behind him was the image of Christ; in front of him his parishioners sat with uptilted faces. “What we wanted to be when we were in our teens bears no resemblance to what we might want ten years later. And again, what might have made us happy in our twenties must prove shallow and uninviting ten years hence.”

Fr. Guarda looked out over his congregation. “Why is this so? Is it true for all human beings? For male and female alike? It would seem universal; as if all thinking creatures continue to grow after their bodies, and even their minds, have matured.”

Fr. Guarda made it a point to know every face at Mass, to put a name and, if he was able, an address and other pertinent information to that face. “Perhaps it is the matter of the changing definition of freedom. Here in the land of the free, the concept of freedom is widely discussed, debated, and contemplated. It is also cherished as an ‘inalienable right,’ according to the founding fathers of our Declaration of Independence.”

Fr. Guarda liked to look at the faces of his parishioners while he was giving his sermon, whereas, when he was reading from text, he looked at no one. “Can we then say that we know the meaning of freedom and, therefore, its value?”

This was, he supposed, because he liked to see the effect his words were having on his people, whereas the effect of God’s words on them was entirely their own affair. “What we need to know are the parameters of freedom. In the lexicon of human thought there are, perhaps, not enough words to enumerate the definitions of freedom, yet we must be able to arrive at a set of parameters. Still, freedom may—and often does—exist outside any parameters at all. In this sense freedom is synonymous with chaos.”

But now, in his mind, he saw, rising up in front of him like an eerie mist off a swamp, a vision of the man in the confessional. The image was shadowed and ill-lit, yet the pain and despair disfiguring it were as obvious as stigmata. Fr. Guarda could not say how he knew this face in his mind was the man in the confessional, since he had no idea what that man had looked like, but he knew just the same. He was momentarily so startled by his thoughts that he interrupted his reading. He felt abruptly frightened in a way that he had not been since he was in Vietnam. He shook himself, as if to clear his mind, then, pulling himself together, he continued.

“Chaos is death,” he said, thinking of the war. “It is the death of the spirit, the death of nature, the death of the natural order of things. It is the death of God.

“Without freedom there is no choice. This is true. But with only freedom, choice becomes illusory. Within a world whose only boundary is freedom, there is no landscape, no habitation, no horizon against which to judge progression or regression. There is, in effect, no past—and, consequently, no future. There is only the present, unchanging, ossified.”

As he spoke, Fr. Guarda felt a rising panic. He felt as if he were being stalked by an apparition: the spirit of the confessor. But that would mean that the man was dead!

“The calcification of life is the only true Evil,” Fr. Guarda went doggedly on. “It did not exist before Satan was cast out of Paradise. It is Satan’s only creation. From the calcification of life were formed the so-called seven deadly sins. But Satan did not create these ‘lesser’ sins; his work was already done. God created the seven deadly sins in order to keep Satan in his place—and to make certain that Satan would never understand the power invested in him through his creation of Chaos.

“There is no danger of this occurring because Satan is Evil. Therefore, he is ossified, unchanging. While God never sits still. God is akin to moonlight as it plays upon the ocean. It dances, sings, caresses, howls, illuminates, grows and shrinks without letup. God is one thing and ten thousand. God is ten thousand and ten million. God is everything—everything except Evil. God allowed Satan his pride because He saw the need for choice.

“When, in Eden, the serpent beckons to Adam and Eve, it is with the lure of knowledge, the siren song of choice: to know what God knows. And this is what they are tempted to learn. But their choice is really one of pride: to put themselves first before God. The serpent’s power is in being able to conceal the sin of pride in the guise of freedom.

“Which brings us to Satan—”

And then Fr. Guarda saw him. Scanning the congregation, he had found among the faces he knew one which was not familiar. It was a long, lean face, dark-complexioned; the face of a predator.

“Is Satan to be feared? Is he to be hated? Let us see.”

The stranger was watching him with an odd kind of intensity. “Satan is clever, but he is not intelligent. If he were intelligent, he would divine the nature of the incipient power God has given him. He does not.

“God knows this, of course. Otherwise, would he have entrusted the discovery of Evil to Satan? Satan’s cleverness lies in his ability to devote his entire attention to detail. Satan has, in effect, a kind of tunnel vision; his focus is exceptionally narrow. This narrow focus is an essential prerequisite for the devising of torture. And torture is, after all, what defines Satan.

“Satan, as God well knows, is the master deceiver. And his first lie—his most compelling lie—is freedom. Freedom from the tyranny of God, the tyranny of Paradise, of the Church, and finally, of faith.

“For, you see, faith is the ultimate parameter. Faith defines the world: its boundaries, its limits, its horizons. Faith puts everything in perspective. Faith shows man his place in the universe; it differentiates him from the mountains, the trees, the sky, the earth, from man’s own creations. Faith is the exalter, and the humbler of man.

“Satan says, ‘Hear me, and embrace freedom. Freedom is yours for the taking.’ What he deliberately does not say is that in embracing freedom, one must give up faith. That is his lie. Satan’s freedom is limitless. Therefore it is ossification. It is the antithesis of motion. It excludes change, and it is in changing that we find purpose.

“We must understand that what Satan calls freedom is nothing less than the death of God. It is the unleashing of Chaos.”

With the sermon at an end, Fr. Guarda turned to come down from the pulpit. But, now, with the dark-complexioned man staring at him, he found himself almost reluctant to so do.

“We believe in God . . .” He led the congregation in song while Fr. Donnelly prepared the collection plate. It was passed around, and Fr. Guarda paid special attention as it came to the dark-complexioned man. His eyes opened wide when he saw the man slip a thousand-dollar bill beneath the ones, fives, and tens.

Fr. Guarda poured wine and water into the silver goblet in preparation of the Eucharist. He brought out the wafers and, as he did so, he saw a number of the parishioners getting up to form a line. The dark-­complexioned­ man joined the line.

One by one Fr. Guarda put the Host into the upturned palms of his parishioners while he blessed them.

“Body of Christ.”

“Amen.”

Then it was the dark-complexioned man’s turn. He stood in front of Fr. Guarda and, instead of holding out his hand, he opened his mouth wide. Was there something odd about his face?

Fr. Guarda was obliged to lean over in order to place the Host on the man’s tongue. As he did so, he smelled a sickly-sweet scent he could not quite identify. It was coming from the man’s open mouth.

“Body of Christ.”

Fr. Guarda looked, and was caught by the quality in the man’s eyes. A quick surge of memory: a steaming August when he had traded the open fire hydrants of Tenth Avenue for two weeks in a Fresh Air Fund camp. The young Dominic Guarda had come upon a rattlesnake along an Edenic forest trail. The reptile had stared at him, without curiosity but with a kind of myopic hunger that only later, when the boy had grown into a man, was he able to identify as wholly Evil: inimical, monolithic, elemental. Now Fr. Guarda had come across that stare again.

“Amen.”

The man had turned away and, with a deep shudder, Fr. Guarda wondered whether he had imagined the whole thing.

It was Fr. Guarda’s habit to relax in the sacristy for a time, after he and his assistants had put away their vestments and the sacred paraphernalia of the Mass. The sacristy of the Church of the Holy Trinity was particularly beautiful and spacious. It was filled with many significant religious relics which Fr. Guarda delighted in getting to know in a slow and loving fashion. Besides, Mass was more sacred to him than, perhaps, to many of his vocation, and he needed time alone to decompress from the depth of feeling it engendered in him.

It was always dim in the sacristy. Only one small window was built into the room’s outer stone wall, and it was masked from the street by a thick privet hedge perhaps fifteen feet in height. A polished oak bench similar to the pews in the main body of the church was set opposite the window. It was here that Fr. Guarda always sat after performing Mass. The bench was uncomfortable—deliberately so. Rest and comfort were not synonymous in the Church’s vocabulary, so that while it was permissible to rest, that is, to cleanse one’s mind as well as one’s spirit, it was not permissible to be comfortable while going about it.

Fr. Guarda was sitting on the bench, staring out at the green arbor of the privet. There was a wren flitting through the hedge searching for something.

As he watched the bird, Fr. Guarda saw again the triangular head of the rattlesnake. He could see its scales shining oily in the filtered sunlight, the obscene questing of its forked tongue, the black, depthless eyes. Over this unpleasant image was superimposed the open mouth of the dark-complexioned man, his anticipatory tongue, his black, depthless eyes.

Fr. Guarda gave a little start, sitting forward on the bench. The wren was busy pulling something—an insect, perhaps—from within the shadows of the privet. Fr. Guarda watching with a kind of helpless fascination as the predator ate its prey.

When did he become aware that there was someone else in the room? He could not say, so deeply had he been enwrapped in his thoughts.

“Father Donnelly?” His assistant often returned to the sacristy for some item lost within the folds of his vestments.

“Yes, Father.”

It was not Fr. Donnelly’s voice; Fr. Guarda turned his head. “Who is it?” he asked into the shadowed far corner of the sacristy. “Who is there?”

“Father Donnelly was unexpectedly called away.” The voice came from directly behind him, and Fr. Guarda tried to turn around. But something gripped him, firmly, inexorably, restraining him.

“Who are you?” Fr. Guarda said. “What do you want? Money? I have little. Gold? Where could you sell these relics?”

“I am here to call you home,” the voice said, so close that Fr. Guarda could smell the same sickly-sweet scent he had caught when he was administering the Eucharist to the dark-complexioned man. He felt the grip on him strengthen. That did not frighten him; in his youth Fr. Guarda had been called upon to take down many a bully. He had been so good at it, in fact, that he had briefly considered a career in the boxing ring before his father had beaten that thought out of his head. Instead, the young Dominic Guarda had enlisted in the army, and had spent a tour of duty in Southeast Asia before, sick at heart and soul, he had sought out God.

Even now, Fr. Guarda continued to have a healthy respect for his body, treating it to highly disciplined daily workouts. Beneath the ecclesiastical robes was a powerful, well-muscled body.

“I am home,” he said. He willed his body to relax. This man was no different from any of the Tenth Avenue bullies Fr. Guarda had encountered.

“Not just yet,” the voice said in his ear.

It was then, as he felt the pressure building on the nerve junction at the side of his neck, that Fr. Guarda understood the extent of the danger to him.

He lifted his shoulders and arms and, as the man behind him shifted to keep his hold, Fr. Guarda jerked his torso downward, and he was free.

He whirled, striking out in a blind blow at the man’s face. Felt the impact as he struck the cheekbone, ripped away in a wrenching motion. Heard a tearing sound and, staring down at his hand, he stood stunned, rooted to the spot. A ragged patch of flesh-colored latex was draped across his fingertips; it was greasy with makeup.

Fr. Guarda looked up at the dark-complexioned man. Now he understood what was odd about the face he had seen so closely during the Eucharist: it had no pores. Now there was a rent in the facade; real skin was revealed along the man’s right cheek. The man was wearing a lifelike mask.

“Who are you?” Fr. Guarda said again. “Do I know you?”

“It doesn’t matter,” the man said. What was familiar about that voice? Fr. Guarda asked himself. “I know you.”

The sound of the steel fan opening possessed a terrible clarity in the tiny sacristy. It had a purity of purpose that reached down into Fr. Guarda’s very soul, making him shiver.

Now Fr. Guarda knew with a kind of peculiar finality that he was not merely facing a bully or a street punk. He raised his right hand, made the sign of the Cross. “Bless you. God forgives you.” He had to say it twice, his mouth was so dry.

The man with two faces took a step toward him, and Fr. Guarda moved back. The man came on; Fr. Guarda retreated until his back was against the lead sash of the window.

The man with two faces was moving the fan in the air with such speed and dexterity that it made a whirring sound not unlike the whine of a beast.

Fr. Guarda had turned his attention from the weapon. He was, rather, looking into the eyes of the man with two faces. “I do know you,” he said. “Yes. From long ago.”

“And far away,” the man with two faces said, almost dreamily. “Yes.”

Then the steel fan was flying through the air like a giant bat. Its crenellated edge embedded itself in Fr. Guarda’s neck with such force that it slammed his head and upper torso into the window behind him.

Glass shattered, blood spurted, and the man with two faces stepped away. When he went to retrieve the steel fan, he saw that Fr. Guarda’s head lay within the bower made by the privet.

He bent to take the piece of latex out of Fr. Guarda’s hand, but the priest’s grip was so strong, he was obliged to break two of his fingers to get it. Even then, he had to rip it free.

He stood and, using the thick edge of the closed fan to break out the protruding shards of glass, the man with two faces deftly clambered out the window.

Beneath the privet he squatted and, taking up Fr. Guarda’s severed head, bestowed a final kiss upon the blued lips. In a moment he had vanished, and the wren, returning after the explosion of breaking glass, gently brushed its wing against Fr. Guarda’s cheek as it alit.