(In popular parlance, “The Church of the Dominion,” but this was a misnomer, since every church is a Dominion Church if it is recognized by the Board. Dominion Episcopal, Dominion Presbyterian, Dominion Baptist—even the Catholic Church of America since it renounced its fealty to the Roman Pope in 2112—all are included under the Dominionist umbrella, since the purpose of the Dominion is not to be a church but to certify churches. In America we are entitled by the Constitution to worship at any church we please, as long as it is a genuine Christian congregation and not some fraudulent or satanistic sect. The Board exists to make that distinction. Also to collect fees and tithes to further its important work.)

We were, as I said, Church of Signs , which was a marginal denomination, shunned by the leasing class, recognized but not fully endorsed by the Dominion, and popular mostly with illiterate indentured workers, among whom my father had been raised. Our faith took for its master text that passage in Mark which proclaims, “In my Name they will cast out devils, and speak in new tongues; they will handle serpents, and if they drink poison they will not be sickened by it.” We were snake-handlers, in other words, and famous beyond our modest numbers for it. Our congregation consisted of a dozen farmhands, mostly transients lately arrived from the southern states. My father was its deacon (though we did not use that name), and we kept snakes, for ritual purposes, in wire cages on our back acre, next to the outbuilding. This practice contributed very little to our social standing. That had been the situation of our family when Julian Comstock arrived as a guest of the Duncan and Crowley families, along with his mentor Sam Godwin, and when Julian and I met by coincidence while hunting.

At that time I had been apprenticed to my father, who had risen to the rank of an overseer at the Estate’s lavish and extensive stables.