Night Shift(13)

Blessed are the meek.

Below, the following apparent nonsense is writ:

bke dshdermthes eak

elmsoerare shamded

I believe 'tis the key of the locked and coded book in the library. The cypher above is certainly a rustic one used in the War for Independence known as the Fence-Rail. When one removes the 'nulls' from the second bit of scribble, the following is obtained:

besdrteek

lseaehme

Read up and down rather than across, the result is the original quotation from the Beatitudes.

Before I dare show this to Mr Boone, I must be sure of the book's contents

24 October 1850

DEAR BONES,

An amazing occurrence - Cal, always close-mouthed until absolutely sure of himself [a rare and admirable human trait!], has found the diary of my grandfather Robert. The document was in a code which Cal himself has broken. He modestly declares that the discovery was an accident, but I suspect that perseverance and hard work had rather more to do with it.

At any rate, what a sombre light it sheds on our mysteries here!

The first entry is dated 1 June 1789, the last 27 October 1789 - four days before the cataclysmic disappearance of which Mrs Cloris spoke. It tells a tale of deepening obsession - nay, of madness - and makes hideously clear the relationship between Great-uncle Philip, the town of Jerusalem's Lot, and the book which rests in that desecrated church.

The town itself, according to Robert Boone, pre-dates Chapelwaite (built in 1782) and Preacher's Corners (known in those days as Preacher's Rest and founded in 1741); it was founded by a splinter group of the Puritan faith in 1710, a sect headed by a dour religious fanatic named James Boon. What a start that name gave me! That this Boon bore relation to my family can hardly be doubted, I believe. Mrs Cloris could not have been more right in her superstitious belief that familial blood-line is of crucial importance in this matter; and I recall with terror her answer to my question about Philip and his relationship to 'Salem's Lot. 'Blood relation,' said she, and I fear that it is so.

The town became a settled community built around the church where Boon preached - or held court. My grandfather intimates that he also held commerce with any number of ladies from the town, assuring them that this was God's way and will. As a result, the town became an anomaly which could only have existed in those isolated and queer days when belief in witches and the Virgin Birth existed hand in hand: an interbred, rather degenerate religious village controlled by a half-mad preacher whose twin gospels were the Bible and de Gourdge's sinister Demon Dwellings; a community in which rites of exorcism were held regularly; a community of incest and the insanity and physical defects which so often accompany that sin. I suspect [and believe Robert Boone must have also] that one of Boon's bastard offspring must have left [or have been spirited away from] Jerusalem's Lot to seek his fortune to the south - and thus founded our present lineage. I do know by my own family reckoning, that our clan supposedly originated in that part of Massachusetts which has so lately become this Sovereign State of Maine. My great-grandfather Kenneth Boone, became a rich man as a result of the then-flourishing fur trade. It was his money, increased by time and wise investment, which built this ancestral home long after his death in 1763. His sons, Philip and Robert, built Chapelwaite. Blood calls to blood, Mrs Cloris said. Could it be that Kenneth was born of James Boon, fled the madness of his father and his father's town, only to have his sons, all-unknowing, build the Boone home not two miles from the Boon beginnings? If tis true, does it not seem that some huge and invisible Hand has guided us?

According to Robert's diary, James Boon was ancient in 1789 - and he must have been. Granting him an age of twenty-five in the year of the town's founding, he would have been one hundred and four, a prodigious age. The following is quoted direct from Robert Boone's diary:

4 August 1789

Today for the first time I met this Man with whom my Brother has been so unhealthily taken; I must admit this Boon controls a strange Magnetism which upset me Greatly. He is a veritable Ancient, white-bearded, and dresses in a black Cassock which struck me as somehow obscene. More disturbing yet was the Fact that he was surrounded by Women, as a Sultan would be surrounded by his Harem; and P. assures me he is active yet, although at least an Octogenarian

The Village itself I had visited only once before, and will not visit again; its Streets are silent and filled with the Fear the old Man inspires from his Pulpit: I fear also that Like has mated with Like, as so many of the Faces are similar. It seemed that each way I turned I beheld the old Man's Visage. . . all are so wan; they seem Lack-Lustre, as if sucked dry of all Vitality, I beheld Eyeless and Noseless Children, Women who wept and gibbered and pointed at the Sky for no Reason, and garbled talk from the Scriptures with talk of Demons P wished me to stay for Services, but the thought of that sinister Ancient in the Pulpit before an Audience of this Town's interbred Populace repulsed me and I made an Excuse .

The entries preceding and following this tell of Philip's growing fascination with James Boon. On 1 September 1789, Philip was baptized into Boon's church. His brother says: 'I am aghast with Amaze and Horror - my Brother has changed before my very Eyes - he even seems to grow to resemble the wretched Man.'

First mention of the book occurs on 23 July. Robert's diary records it only briefly: 'P. returned from the smaller Village tonight with, I thought, a rather wild Visage. Would not speak until Bedtime, when he said that Boon had enquired after a Book titled Mysteries of the Worm. To please P.I promised to write Johns & Goodfellow a letter of enquiry; P. almost fawningly Grateful.'