Adam Nevill - Banquet for the Damned

I've been worried sick about a tumour.'

'Do what you think is best. But if you want my advice, I'd leave town.'

'Not possible,' Mike answers, and then removes his glasses to pick at a lens. 'I think I'll ride this one out with sleeping tablets. Of the strongest variety. Here's my number. Please keep in touch.'

'I will. And look after yourself, buddy.'

As Mike descends the stairs, Hart has a hunch there is one more question he'd like to hear an answer to. 'Hey Mike, one more thing.'

Mike turns on the stair.

'It's a long shot, but did you go to any of the paranormal group's meetings? With Eliot Coldwell?'

Immediately, Mike blushes. Hart nods, smiling. 'I know, you were fascinated.'

Mike grins. 'Coldwell is an interesting man. I enjoyed his book immensely.'

'Did he hypnotise you?'

'No. I merely attended a few talks and watched a meditation session.

It's amazing what a man of his age believes.'

'Like?'

Laughing, he continues down the stairs. 'Perhaps, like yourself, Mr Miller, Eliot Coldwell is convinced of the existence of an unseen world. Rumour has it he communes with the dead.'

Hart follows him. 'Don't you think there could be a connection?'

'Gave it some thought, but found it too improbable. I'm even sure he was unable to suggest anything to me subliminally. One session involved a Mantra and some exercises in concentration. Some took fasts, they say, but I hardly think we were at risk. Goodbye.'

Rubbing his face, Hart walks back upstairs. He rewinds the tape. Thinking of a drink, he ambles to the fridge, deciding against scotch. It could knock him out and he still has Maria to interview in less than an hour. Instead, he plunders a four-pack of Budweiser. Drinking steadily, he drifts around the lounge, excited by the information but feeling something else too: like a diminishing sense of control, after being suddenly dropped into a small stone prison to rub shoulders with something unpleasant he's chased for years and never expected to run into.

Finding a chair by his favourite window, Hart sits down and enjoys the effect of the cold beer. After a while his thoughts roam across the garret flats, hotels and placid cottages of St Andrews, and he considers the young men and women who live here. They are protected from bacteria with bleach, nursed through colds with doctor's prescriptions, and coddled through broken hearts by parental cheques and union beer. But what of the night, and those who walk while others sleep? 'If it's all coming on down,' he mutters, 'breaking through, these people have no defence.'

He begins to feel out of his league. He does the market research. It isn't his role to provide the sale, the cure, or the answers. He scurries around the back corners of the world on all fours with a tape recorder interviewing witnesses and collecting hearsay. He isn't an exorcist, only an observer. He arrives after the stage has been cleared and only the stragglers are left behind chattering about something resembling a dangerous animal.

This is everything he's been working toward and studying, but overnight his objective distance has closed. As an anthropologist, he's always studied the social and cultural aspects of folklore and traditional sorcery: why people feel a need to weave magic and the supernatural into their beliefs and lives. Tales of nocturnal pests used to be no more than passing distractions, a little extra colour to enliven the sawdust and sweat of hard academic work. But while he trudged across North America and Canada for his Masters degree, he first heard of the night terror. In Newfoundland, the Old Hag tradition connected directly with the witchcraft existing at the time of the Pilgrim Fathers initiated his preliminary interest. He interviewed farmers, bank clerks, students and doctors, and found a recurring pattern: terrifying nocturnal disturbances experienced by his subjects. Nearly every research candidate, besides the inevitable cranks who responded to his adverts in the small newspapers of rural communities, had been struck by paralysis and aphasia while asleep, and all within the same locale. Against their wills they'd entertained the whispers and touches of something they couldn't see or were reluctant to address. Some candidates were even plagued by a sense of something sitting on their chests after being awoken in the middle of the night.

Those brave enough to seek medical advice had found doctors dismissive, and their troubles were passed off as the side effects of stress, or medication, or even the menopause. But Hart was unconvinced. The experiences in men and women, young and old, were too similar, and shared a historical connection, dating back to the early European colonisation of North America.

By the time he was completing his doctoral thesis in the Americas, funded by the University of Wisconsin, his interest in night terrors began to interfere with his concentration on tried and tested ethnographic studies. The patterns in the data, similar to what he found in Newfoundland, and gathered from tribesmen's tales of night-time phantoms during his peripheral fieldwork in northern and southern Guatemala, unleashed ambition in his system like molten lava. His original doctoral study of folklore and occult systems soon developed into a specialisation in what seemed to be a universal malady of sleep disturbances, directly related to some form of witchcraft. Hart had found religion.

This was his chance to make an original contribution, attain his own niche in the sprawling and encyclopaedic reaches of anthropology. That in itself was hard. What had not already been written? As an undergraduate at the University of Wisconsin, he remembered gazing at the library's Anthropology section and being swamped with a sense of futility. What could he possibly add to it?

Opportunity, clean and pure, presented itself, and his doctoral study blossomed into a book-length project. The choice of title — Transcendental Magic — and original synopsis were cautious, but flavoured with something fresh, only raising the eyebrows of those scholars he'd expected to be averse to new ideas. The conclusions he'd drawn, connecting many states of mind previously disregarded as mental illnesses or drug-induced hallucinations to rare but actively effective occult systems, he'd saved from his tutors and banked for the book.

His angle was radical, avant-garde, and would encourage a serious expedition into neglected regions of society and mind, extinguishing the New Age flimflam and spiritual hocus-pocus that tainted his subject like indelible ink.

And now the evidence is within his grasp. In St Andrews he's stumbled, from a whim, into the first signs of an epidemic of fear and confusion. His own winning lottery ticket to original thought. It is actually happening around him. No one will expect part of the sophisticated Western world to be disturbed by something as inexplicable as the night terrors. That is the milieu of naked savages in hidden tropical depths, not the domain of modern Great Britain.

Before Scotland, the closest he'd actually ever been to a night terror was in steamy Santiago al Palma, a village in south-western Guatemala. Hart arrived six months after the execution of the local shaman, the nagual, and his entire family. Amongst a Mayan tribe, Hart saw the devastation allegedly caused by the shaman. In the second month of his fieldwork, a guide took him to a deserted village in a valley. At the nearest missionary station he was told the natives of the blighted settlement had willed death upon themselves, believing they had been cursed. An official in a government land-reclamation office confused this with an outbreak of yellow fever to explain the reported hallucinations and near disappearance of the entire population of the village.

But officialdom failed to warn Hart off, and he proceeded into the jungle with the guide, catching amoebic dysentery from bad water before eventually making contact with the survivors. Two gnarled elders, hiding in a neighbouring settlement, who smoked a foul tobacco to keep the insects off their leathery skin, explained to Hart that six months after the initial wave of night terror, described as a plague of bad dreams, that swept through their village, neighbouring tribesmen resorted to extreme tactics. By this time half of the village felt its embrace in sleep, others had fled, and the neighbouring hunters, afraid of the contamination spreading, slaughtered the local shaman. As a result of his death, the epidemic of night visitations ceased overnight. Allegedly, the original shaman had invited something into himself, described by the villagers as a 'Win', an evil-doer. But Hart had only seen the bones — the scorched bones of the shaman's clan, and the remains of the victims — all that remained of the Win's feasts. One of the elderly tribesmen saw the barely disguised horror on Hart's face after describing the plague of nightmares they'd suffered. Infants and youths were stolen from their beds and found half eaten miles from home.