MirrorWorld

Cobb throws a sheet over an operating table. One by one, he squishes four instant ice packs, mixing the chemicals inside. Then he lays them out on the sheet. “Lay down on these. Fifteen minutes.”


I climb on the table and lay down. The ice packs are frigid against my back but hurt far less than the bruising will if it goes unchecked. Once I’m down, Cobb hovers over me, crushing two more of the flat ice packs. He lays them on my stomach and ribs, which makes me flinch a bit, but the discomfort is all but forgotten when Lyons stands over me.

“Know your enemy,” he says. “I assume that’s not a concept that’s lost on you.”

I nod. “But isn’t the second part of that quote to know thyself?”

“The only self you need to be concerned about is the one capable of defeating our enemy. The rest is background noise that you can worry about if we survive.”

It seems like a harsh point for Lyons to make, but I can’t say I disagree. Distraction is dangerous, and in this case not knowing myself might be the best thing.

Lyons steps back and motions to the newcomer, who’s leaning so hard against the wall that I think he’s trying to shove himself through, one molecule at a time. “This is Jonathan Dearborn. He’s an expert in mythology, both ancient and modern, as well as history and anthropology.”

Dearborn closes the distance between us with one long stride and extends his hand, rigid and fluid at the same time. “I specialize in differentiating history from mythology. In this case, identifying which myths bear enough resemblance to known Dread variants to be considered witness testimony rather than conjured tale or misguided belief.”

“To what end?” I ask.

“Knowing the enemy,” Lyons says. “Looking for patterns. Identifying goals. Hot zones. Potential targets. He’s helped us identify colony locations and has provided a comprehensive study of the Dread’s influence on human affairs.” He swivels his head toward Dearborn. “Start with Mothman.”

“Mothman, right,” he says. “Reports of the … creature were common in parts of West Virginia during 1966 and 1967. All black. Red eyes. Large wings. Those who saw it, only briefly, were terrified. There are many theories about what it was, including a giant crane. A folklorist named Brunvand came closest to getting it right. He believed the details present in the Mothman sightings were so similar to older folk tales that he’d cataloged and studied that the creature wasn’t something new, but something old being seen by a fresh audience.”

“I suppose you’ve identified a few of those myths?” I ask.

“A few thousand dating back to the beginning of human history.” Dearborn is emerging from his shell like a turtle that’s just had an energy drink. There’s an excitement in his blue eyes that wasn’t there a minute ago. “Many, like Mothman, have names. ōmukade, the giant man-eating centipede in Japan. A real nasty one. Barguest, the black dog of northern England. The name comes from the German, B?rgeist, which means ‘bear ghost.’”

“Sounds like a bull,” I say.

Dearborn snaps his fingers and points at me. “Sasabonsam in West Africa. A man-sized black spirit with a twenty-foot wingspan that terrifies people with its cry and has bloodred eyes. Sound familiar?”

I nod. It’s a similar enough description to Mothman.

“Ahamagachktiat,” he says next. “Native American tribes had thirty-seven different names for what we now call the Bear of North America, not to be confused with an actual bear. This black apparition, which terrified tribes across the country, appeared as a horrifying, shadowy bear. Again, sound familiar?”

He knew it did and continued. “The Duende, with alternate names like Muah, Dominguito, and Duenos del Monte—the mountain lords—haunt South America. They’re small black creatures with flat, wrinkled faces.”

Pugs, I think, and understand what he’s getting at. “So, they’ve been around for a very long time, and they’re everywhere.”

“On every continent, living among us,” he says. “And they’re as old, if not older, than the human race.”

“But what do they want?” Cobb says. “And if they hate us so much, why don’t they just kill us?”

“Because they can’t,” Lyons says. “Not overtly. Fully entering our world and engaging us is against their nature. They prefer to hide between frequencies. At heart, they’re cowards.”

“We don’t know that for sure,” Allenby says. “It’s possible they simply don’t want to kill us.”