Free The Ape's Wife and Other Stories by Caitlin R. Kiernan

Harpootlian, the same way old women need to believe in the infinite compassion of the little baby Jesus and Mother Mary. Same way poor kids need to believe in the inexplicable generosity of Popeye the Sailor and Santa Claus.
    “It didn’t have to be this way,” she said.
    “I didn’t dig your grave, Ellen. I’m just the sap left holding the shovel.”
    And she smiled that smug smile of hers, and said, “I get it now, what Auntie H sees in you. And it’s not your knack for finding shit that doesn’t want to be found. It’s not that at all.”
    “Is this a guessing game,” I asked, “or do you have something to say?”
    “No, I think I’m finished,” she replied. “In fact, I think I’m done for. So let’s get this over with. By the way, how many women have you killed?”
    “You played me,” I said again.
    “Takes two to make a sucker, Nat,” she smiled.
    Me, I don’t even remember pulling the trigger. Just the sound of the gunshot, louder than thunder.



One Tree Hill (The World as Cataclysm)
     
    1.
     
    I am dreaming. Or I am awake.
    I’ve long since ceased to care, as I’ve long since ceased to believe it matters which. Dreaming or awake, my perceptions of the hill and the tree and what little remains of the house on the hill are the same. More importantly, more perspicuously, my perceptions of the hill and the house and the tree are the same. Or, as this admittedly is belief, so open to debate, I cannot imagine it would matter whether I am dreaming or awake. And this observation is as good a place to begin as any.
    I am told in the village that the tree was struck by lightning at, or just after, sunset on St. Crispin’s Day, eleven years ago. I am told in the village that no thunderstorm accompanied the lightning strike, that the October sky was clear and dappled with stars. The Village. It has a name, though I prefer to think, and refer, to it simply as The Village. Nestled snugly – some would say claustrophobically – between the steep foothills of New Hampshire’s White Mountains, within what geographers name the Sandwich Range, and a deep lake the villagers call Witalema. On my maps, the lake has no name at all. A librarian in The Village told me that Witalema was derived from the language of the Abenakis, from the word gwitaalema, which, she said, may be roughly translated as “to fear someone.” I’ve found nothing in any book or anywhere online that refutes her claim, though I have also found nothing to confirm it. So, I will always think of that lake and its black, still waters as Lake Witalema, and choose not to speculate on why its name means “to fear someone.” I found more than enough to fear on the aforementioned lightning-struck hill.
    There is a single, nameless cemetery in The Village, located within a stone’s throw of the lake. The oldest headstone I have found there dates back to 1674. That is, the man buried in the plot died in 1674. He was a born in 1645. The headstone reads Ye blooming Youth who ƒee this Stone/Learn early Death may be your own. It seems oddly random to me that only the word see makes use of the Latin s. In stray moments I have wondered what the dead man might have ƒeen to warrant this peculiarity of the inscription, or if it is merely an engravers mistake that was not corrected and so has survived these past three hundred and thirty-eight years. I dislike the cemetery, perhaps because of its nearness to the lake, and so I have only visited it once. Usually, I find comfort in graveyards, and I have a large collection of rubbings taken from gravestones in New England.
    But why, I ask myself, do I shy from this one cemetery, and possibly only because of its closeness to Lake Witalema, when I returned repeatedly to the hill and the tree and what little remains of the house on the hill? It isn’t a question I can answer; I doubt I will ever be able to answer it. I only know that what I have seen on that hilltop is far more dreadful than anything the