The Demonologist: A Novel - Couverture rigide

Pyper, Andrew

Couverture rigide

ISBN 10 : 1451697414 ISBN 13 : 9781451697414

Editeur : Simon & Schuster, 2013

Synopsis

Book by Pyper Andrew

A propos du livre

Extrait :

The Demonologist
Last night I had the dream again. Except it’s not a dream. I know because when it comes for me, I’m still awake.

There’s my desk. The map on the wall. The stuffed animals I don’t play with anymore but don’t want to hurt Dad’s feelings by sticking in the closet. I might be in bed. I might be just standing there, looking for a missing sock. Then I’m gone.

It doesn’t just show me something this time. It takes me from here to THERE.

Standing on the bank of a river of fire. A thousand wasps in my head. Fighting and dying inside my skull, their bodies piling up against the backs of my eyes. Stinging and stinging.

Dad’s voice. Somewhere across the river. Calling my name.

I’ve never heard him sound like that before. He’s so frightened he can’t hide it, even though he tries (he ALWAYS tries).

The dead boy floats by.

Facedown. So I wait for his head to pop up, show the holes where his eyes used to be, say something with his blue lips. One of the terrible things it might make him do. But he just passes like a chunk of wood.

I’ve never been here before, but I know it’s real.

The river is the line between this place and the Other Place. And I’m on the wrong side.

There’s a dark forest behind me but that’s not what it is.

I try to get to where Dad is. My toes touch the river and it sings with pain.

Then there’s arms pulling me back. Dragging me into the trees. They feel like a man’s arms but it’s not a man that sticks its fingers into my mouth. Nails that scratch the back of my throat. Skin that tastes like dirt.

But just before that, before I’m back in my room with my missing sock in my hand, I realize I’ve been calling out to Dad just like he’s been calling out to me. Telling him the same thing the whole time. Not words from my mouth through the air, but from my heart through the earth, so only the two of us could hear it.

FIND ME|The Demonologist 1

THE ROWS OF FACES. YOUNGER AND YOUNGER EACH TERM. OF course, this is only me getting older among the freshmen who come and go, an illusion, like looking out the rear window of a car and seeing the landscape run away from you instead of you running from it.

I’ve been delivering this lecture long enough to play around with thoughts like these while speaking aloud to two hundred students at the same time. It’s time to sum things up. One last attempt to sell at least a few of the laptop ticklers before me on the magnificence of a poem I have more or less devoted my working life to.

“And here we come to the end,” I tell them, and pause. Wait for the fingers to lift from the keyboards. Take a full breath of the lecture hall’s undercirculated air and feel, as I always do, the devastating sadness that comes at reciting the poem’s closing lines.

Some natural tears they dropped, but wiped them soon;

The world was all before them, where to choose

Their place of rest, and Providence their guide:

They hand in hand with wand’ring steps and slow,

Through Eden took their solitary way.

With these words I feel my daughter next to me. Since she was born—and even before that, as the mere idea of the child I wished to one day have—it is Tess whom I invariably imagine walking out of the garden with, hand in hand.

“Loneliness,” I go on. “That is what this entire work really comes down to. Not good versus evil, not a campaign to ‘justify the ways of God to men.’ It is the most convincing case we have—more convincing than any in the Bible itself—that hell is real. Not as a fiery pit, not a place above or below but in us, a place in the mind. To know ourselves and, in turn, to endure the perpetual reminder of our solitude. To be cast out. To wander alone. What is the real fruit of original sin? Selfhood! That is where our poor newlyweds are left, together but in the solitude of self-consciousness. Where can they wander now? ‘Anywhere!’ the serpent says. ‘The whole world is theirs!’ And yet they are condemned to choose their own ‘solitary way.’ It is a fearful, even terrifying, journey. But it is one all of us must face, as much now as then.”

Here I take another, even longer, pause. Long enough that there is a risk I will be taken as being finished, and someone might stand, or slap her laptop shut, or bark out a cough. But they never do.

“Ask yourselves,” I say, tightening my hold on Tess’s imagined hand. “Where will you go now that Eden has been left behind?”

An arm almost instantly shoots up. A kid near the back I’ve never called on, never even noticed, before now.

“Yes?”

“Is that question going to be on the exam?”

MY NAME IS DAVID ULLMAN. I TEACH IN THE ENGLISH DEPARTMENT at Columbia University in Manhattan, a specialist in mythology and Judeo-Christian religious narrative, though my meal ticket, the text upon which my critical study has justified my tenure in the Ivy League and invitations to various academic boondoggles around the world, has been Milton’s Paradise Lost. Fallen angels, the temptations by the serpent, Adam and Eve and original sin. A seventeenth-century epic poem that retells biblical events but with a crafty slant, a perspective that arguably lends sympathy to Satan, the leader of the rebel angels who became fed up with a grumpy, authoritarian God and broke out on his own in a career of making trouble in the lives of humans.

It’s been a funny (the devout might even say hypocritical) way to make a living: I have spent my life teaching about things I don’t believe in. An atheist biblical scholar. A demon expert who believes evil to be a manmade invention. I have written essays about miracles—healed lepers, water into wine, exorcisms—but have never seen a magician’s trick I couldn’t figure out. My justification for these apparent contradictions is that there are some things that bear meaning, culturally speaking, without actually existing. The Devil, angels. Heaven. Hell. They are part of our lives even if we never have and never will see them, touch them, prove them to be real. Things that go bump in the brain.

The mind is its own place, and in it self

Can make a heaven of hell, a hell of heaven.

That is John Milton, speaking through Satan, his most brilliant fiction. And I happen to believe the old fellow—both old fellows—have got it right.

THE AIR OF COLUMBIA’S MORNINGSIDE CAMPUS IS DAMP WITH EXAM stress and the only-partial cleansing of a New York rain. I’ve just finished delivering my final lecture of the spring term, an occasion that always brings a bittersweet relief, the knowledge that another year is done (the class prep and office hours and evaluations almost finished) but also that another year has passed (and with it, another distressing click on the personal odometer). Nevertheless, unlike many of the coddled grumblers who surround me at faculty functions and fuss over pointless points-of-order at departmental committee meetings, I still like teaching, still like the students who are encountering grown-up literature for the first time. Yes, most of them are only here as pre–Something That Will Make Serious Money—pre-med, pre-law, pre–marrying rich—but most of them are not yet wholly beyond reach. If not my reach, then poetry’s.

It’s just past three. Time to walk across the tiled quad to my office in Philosophy Hall, drop off the clutch of late term papers guiltily piled on my desk at the front of the lecture hall, then head downtown to Grand Central to meet Elaine O’Brien for our annual end-of-term drink at the Oyster Bar.

Though Elaine teaches in the Psychology Department, I’m closer to her than anyone in English. Indeed, I’m closer to her than anyone I know in New York. She is the same age as me—a trim, squash court and half-marathoned forty-three—though a widow, her husband claimed by an out-of-nowhere stroke four years ago, the same year I arrived at Columbia. I liked her at once. Possessed of what I have come to think of as a serious sense of humor: She tells few jokes, but observes the world’s absurdities with a wit that is somehow hopeful and withering at the same time. A quietly beautiful woman too, I would say, though I am a married man—as of today, at any rate—and acknowledging this kind of admiration for a female colleague and occasional drinking buddy may be, as the University Code of Conduct likes to designate virtually all human interaction, “inappropriate.”

Yet there has been nothing remotely inappropriate between O’Brien and me. Not a single stolen kiss before she boards her train on the New Haven line, not one flirty speculation over what might happen if we were to scuttle up to a room at some Midtown hotel and see what we’d be like, just once, in the sack. It’s not repression that prevents us—I don’t think it is, anyway—and it’s not entirely our mutual honoring of my marital vows (given that we both know my wife threw hers out the window for that smug prick in Physics, the smirky string theorist, Will Junger, a year ago). I believe O’Brien and I (she is “Elaine” only after a third martini) haven’t nudged things in that direction because we fear it might befoul what we already have. And what do we have? A profound if sexless intimacy of a kind I’ve never known with either man or woman since childhood, and perhaps not even then.

Still, I suppose O’Brien and I have been carrying on an affair of sorts for the better part of the time we’ve been friends. When we get together, we talk about things I haven’t talked about with Diane for some time. For O’Brien, it is the dilemma of her future: fearing the prospect of single old age while recognizing she’s become used to being on her own, indulgent of her habits. A woman “increasingly unmarryable,” as she puts it.

For me, it is the dark cloud of depression. Or, I should say, what I reluctantly feel obliged to call depression, just as half the world has diagnosed itself, though it doesn’t seem to precisely fit my case. All my life I have been pursued by the black dogs of unaccountable gloom, despite the good luck of my career, the initially promising marriage, and the greatest fortune of all, my only child: a bright and tender-hearted daughter, who was born following a pregnancy all the doctors said would never come to term, the only miracle I am prepared to concede as real. After Tess arrived, the black dogs went away for a little while. But as she graduated from toddlerhood to chattering school age, they returned, hungrier than before. Even my love for Tess, even her whispered bedtime wishes of Daddy, don’t be sad could not hold them at bay.

There has always been a sense that there’s something not quite right with me. Nothing you’d notice on the outside—I’m nothing if not “polished,” as Diane described me with pride when we first started dating, and now uses the same term in a tone that bears scathing connotations. Even on the inside I am honestly free of self-pity or frustrated ambition, an atypical state for a tenure-track academic. No, my shadows issue from a more elusive source than the textbooks would have it. And as for my symptoms, I can tick few if any checkmarks beside the list of warning signs on the mental health public service announcements plastered above the doors of subway cars. Irritability or aggression? Only when I watch the news. Lost appetite? Nope. I’ve been unsuccessfully trying to lose ten pounds since I left college. Trouble concentrating? I read Dead White Guy poems and undergrad papers for a living—concentration is my business.

My malady is more an indefinable presence than pleasure-draining absence. The sense that I have an unseen companion following me through my days, waiting to seize an opportunity, to find a closer relationship than the one it already enjoys. In childhood, I vainly tried to ascribe a personality to it, treat it as an “imaginary friend” of the kind I’d heard other children sometimes conjured. But my follower only followed—it did not play or protect or console. Its sole interest lay—and still lies—in providing dark company, malicious in its silence.

Professorial semantics, maybe, but it feels more like melancholy to me than anything as clinical as the chemical imbalances of depression. What Robert Burton called in his Anatomy of Melancholy (published four hundred years ago, back when Milton was first sketching his Satan) a “vexation of spirit.” It’s as though my very life has been haunted.

O’Brien has almost given up suggesting I should see a shrink. She’s grown too used to my reply: “Why should I when I have you?”

I’m allowing myself a smile at this when it is instantly wiped away by the sight of Will Junger coming down the Low Library’s stone steps. Waving my way as though we are friends. As though his fucking my wife for the last ten months is a fact that has momentarily escaped his mind.

“David! A word?”

What does this man look like? Something sly and surprisingly carnivorous. Something with claws.

“Another year,” he says once he stands in front of me, stagily breathless.

He squints at me, shows his teeth. It’s expressions like these, I suppose, that counted as “charming” in his first post–yoga class coffees with Diane. This was the word she used when I asked the always first, always useless, question of the cuckold: Why him? She shrugged, as though she didn’t require a reason, and was surprised that I might. “He’s charming,” she said finally, landing on the word as a butterfly decides which flower to rest on.

“Listen, I don’t want this to be difficult,” Will begins. “I’m just sorry for the way things have turned out.”

“And how is that?”

“Sorry?”

“How have things turned out?”

He rolls out his lower lip in a gesture of hurt. String theory. That’s what he teaches, what he talks to Diane about, presumably, after he’s rolled off her. How all matter, if you peel it down to the essentials, is bound by impossibly tiny strings. I don’t know about matter, but I could believe that this is all Will Junger is made of. Invisible strands that lift his eyebrows and the corners of his mouth, an expertly rendered puppet.

“I’m just trying to be a grown-up here,” he says.

“You have any kids, Will?”

“Kids? No.”

“Of course you don’t. And you never will, you selfish child,” I say, heaving myself full of damp air. “Trying to be a grown-up here? Fuck you. You think this is a scene in some indie drama you take my wife to in the Village, some pack of lies the guy at the Times said was so naturalistically performed. But in real life? We’re bad actors. We’re slobs who actually hurt. You don’t feel it, you couldn’t, but the pain you’re causing us—causing my family—it’s destroying our lives, what we have together. What we had.”

“Listen, David. I—”

“I have a daughter,” I go on, steamrolling him. “A little girl who knows something is wrong, and she’s slipping into this dark place I don’t know how to pull her out of. Do you know what it is to watch your child, your everything, come apart? Of course you don’t. You’re empty. A summa cum laude sociopath who talks about literally nothing for a living. Invisible strings! You’re a nothing specialist. A walking, talking vacancy.”

I didn’t expect to say all this, but I’m glad I have. Later, I’ll wish I could hop in a time machine and return to this moment to deliver a better-crafted insult. But for now, it feels pretty good.

“It’s funny you say that about me,” he says.

“Funny?”

“Ironic. Perhaps that’s the better term.”

“Ironic is never the better t...

Présentation de l'éditeur :

**WINNER OF THE 2014 THRILLER AWARD FOR BEST NOVEL**

Fans of The Historian won’t be able to put down this spellbinding literary horror story in which a Columbia professor must use his knowledge of demonic mythology to rescue his daughter from the Underworld.

Professor David Ullman is among the world’s leading authorities on demonic literature, with special expertise in Milton’s Paradise Lost. Not that David is a believer—he sees what he teaches as a branch of the imagination and nothing more. So when the mysterious Thin Woman arrives at his office and invites him to travel to Venice and witness a “phenomenon,” he turns her down. She leaves plane tickets and an address on his desk, advising David that her employer is not often disappointed.

That evening, David’s wife announces she is leaving him. With his life suddenly in shambles, he impulsively whisks his beloved twelve-year-old daughter, Tess, off to Venice after all. The girl has recently been stricken by the same melancholy moods David knows so well, and he hopes to cheer her up and distract them both from the troubles at home.

But what happens in Venice will change everything.

First, in a tiny attic room at the address provided by the Thin Woman, David sees a man restrained in a chair, muttering, clearly insane… but could he truly be possessed? Then the man speaks clearly, in the voice of David’s dead father, repeating the last words he ever spoke to his son. Words that have left scars—and a mystery—behind.

When David rushes back to the hotel, he discovers Tess perched on the roof’s edge, high above the waters of the Grand Canal. Before she falls, she manages to utter a final plea: Find me.

What follows is an unimaginable journey for David Ullman from skeptic to true believer. In a terrifying quest guided by symbols and riddles from the pages of Paradise Lost, David must track the demon that has captured his daughter and discover its name. If he fails, he will lose Tess forever.

À propos de cette édition

• Éditeur: Simon & Schuster
• Date d'édition: 2013
• ISBN 10: 1451697414
• ISBN 13: 9781451697414
• Reliure: Relié
• Nombre de pages: 304