Night falls, and vampire bats rise from caves in the deserts of the American Southwest to launch massed attacks – first against livestock, and then against people. It may sound like a standard horror-novel premise; but in the hands of novelist Martin Cruz Smith, Nightwing (1977) spins a resonant, mythic, and terrifying suspense story, set against an authentic portrayal of the challenges that faced Native Americans in the late 20th century.
Martin Cruz Smith may be most well-known for his best-selling series of suspense novels featuring the Russian detective Arkady Renko. Those novels, which started with Gorky Park (1981), are compelling narratives that draw a meticulously crafted picture of life, crime, and political intrigue in the country that was once the Soviet Union and is now the Russian Federation.
I enjoy the Arkady Renko novels, but I am even more partial to those works by Smith that relate to his Native American heritage (he is part-Pueblo, and his mother was an Indigenous Rights activist). Those works include The Indians Won (1970), an alternate-history novel in which the Indigenous nations of the North American West defeat U.S. forces and establish an independent nation; Stallion Gate (1986), an atomic-age thriller in which a Pueblo man is caught up in nuclear-weapons intrigue at Los Alamos, New Mexico, at the time of the Manhattan Project; and of course Nightwing, where one Hopi man expresses his determination to end the world, and another Hopi man, of part-Pueblo heritage, may just be able to save it.
The protagonist of Nightwing is Youngman Duran, a sheriff’s deputy for the Hopi Nation. Like Arkady Renko from the Gorky Park novels, he combines a stoic disposition and a sometimes prickly personality with a stubborn core of ethical integrity. Having served a couple of years in Vietnam (and more years in stockade, for refusing to abide by Army regulations and drop bombs where they were supposed to go), Youngman has returned home to Hopi lands. As a sheriff’s deputy on an Indian reservation where there’s not much crime, Youngman leads a quiet life that, for the time being, includes a passionate but seemingly ill-fated romance with Anne Dillon, an Anglo woman who left a wealthy background in Phoenix to do some nursing work on the reservation.
But those quiet times end when Youngman’s friend Abner Tasupi, a 90-year-old Hopi priest who is widely feared as a “witch,” tells Youngman, “I’m going to end the world” (p. 17). In setting forth his reasons for planning to use his magic to bring an end to the world – and you’ll note that I’ve not yet said a word about the vampire bats in this vampire-bat novel – Abner evokes Hopi mythology, religion, and eschatology in a manner that might remind some readers of folklorist Harold Courlander’s classic study The Fourth World of the Hopis (1971).
As Courlander describes it, the Hopi world-view centers around a belief that the world will go through a series of cycles of growth, destruction, and re-creation. In each of a series of ages or “worlds,” a golden time of peace and prosperity will be undone by human corruption, leading to an apocalyptic catastrophe that will kill everyone on Earth except for “a few good Hopis,” who will then undertake the renewal of humankind. In our time, we are said to be living in the fourth of nine worlds – hence the title of Courlander’s book.
Youngman dismisses as nonsense Abner’s end-of-the-world talk – but then Abner turns up dead, covered in blood and sharp cuts; it looks as though Abner was the victim of some sort of animal attack, but no tracks can be found. The reader, of course, knows that vampire bats are the culprits, but the characters in Nightwing don’t – except for one Hayden Paine, a mammalogist who specializes in the study of vampire bats.
Youngman finds Paine seeking to extract a tissue sample from Abner’s dead body. Youngman stops Paine, pointing out that “You were desecrating a body when I came in and you still haven’t told me why” (p. 50), and confiscates the tissue sample, in spite of Paine’s insistence that “I need that sample! You don’t know what you’re doing!” (p. 52).
It turns out that Paine, whose gung-ho approach to his bat research has resulted in tragedy in the past, is carrying a letter of reference from Walter Chee, the 38-year-old chairman of the Navajo Tribal Council. The wealthy, well-connected, and business-minded Chee brings to Nightwing an example of an ongoing conflict, in modern Native American communities, between “tribals” and “traditionals.”
As writers like Peter Matthiessen have described it, “tribals” are Native Americans who have decided to accept (perhaps somewhat uncritically) the changes of the modern age, to embrace the business ethics and the money mindset of the contemporary U.S. economy, and (in effect) to beat the whites at their own game. Chee embodies that mindset. “Traditionals,” by contrast, seek to preserve, as much as possible, the traditional ways of the ancestors, as practiced during the millennia before the coming of the Europeans. Youngman (who observes, accurately, that Chee’s Navajo authority does not extend to the Hopi Nation) suspects at once that there is some sort of financial motivation behind Chee’s sending of Paine into Hopi country.
I still haven’t gotten to vampire bats yet, have I? Alright, here we go. Smith provides a wealth of information regarding the taxonomy and the behaviour of Desmodus rotundus, the common vampire bat. And just as, for Gorky Park, Smith drew upon the innovative research of a Soviet forensic scientist to give Arkady Renko a way of solving a seemingly unsolvable crime, so Smith in Nightwing plays with a fascinating bit of trivia: while vampire bats’ distribution range extends as far as northern Mexico, the bats have never crossed into U.S. territory – not yet. And they prey upon warm-blooded animals individually: they do not carry out massed attacks.
For Nightwing, of course, they do. Do they ever. As mentioned above, foreshadowing is provided through the vampires’ attacks on livestock like horses and sheep; but when they do attack humans, Smith’s depictions of those attacks are vivid and dramatic. In one crucial scene, Anne Dillon, who has faced the unhappy duty of shepherding a singularly unpleasant group of missionaries around the Hopi Nation in hopes of securing some funding for medical initiatives for the Hopi people, watches a night-time picnic around the fire turn into a scene of horror:
A muffled sound streaked over the campfire. Claire Franklin swayed, her hands up to her head. She took her hands away. A gouge ran from her left eyebrow to her right temple, and from the wound, over her eyes, ran a sheet of blood.
“John!” she screamed. “Help!”
Franklin swung the blanket, and stumbled as something like a fist hit him between the shoulder blades. He felt teeth slice into his back….
“Maude!” Henry pitched on the ground, two bats on his neck, and watched one rip open his hand. Beyond was his wife, on one knee, screaming in a coat of bats. A bat fixed on her cheek. Another bat landed on the ground. It drew up its wings and scuttled toward Henry like a spider.
The ground was covered with running bats. Claire Franklin rose from the ground, a statue in red. Another figure, seemingly two-headed, ran through the fire. Franklin and another man spun like maddened dancers. (p. 105)
The situation grows worse yet when it comes to light that the vampire bats carry bubonic plague: Abner’s end-of-the-world scenario seems ever more likely to come to pass. Youngman, a good detective, notes that Navajo leader Chee hired bat scientist Paine, seemingly out of nowhere, and puts the pieces together, asking Chee an important question: “[I]f it is an epidemic, Chee, you’re ready, aren’t you? That’s what interests me. You’re so goddamn ready” (p. 150).
Youngman, Anne, and Paine eventually form an alliance to fight the bat invasion; and Youngman, returning to the traditional ways of the ancestors, ingests the hallucinogenic datura root that Abner was wont to eat while casting spells. His doing so leads to mind-bending scenes like this one in which Youngman gets to see, and converse with, a dead friend:
Sunspots danced over Youngman’s eyes. As he dropped to rest he saw waiting for him, sitting high on a sandstone outcrop that jutted over the road, the silhouette of a small man wearing nothing but a ragged cape.
“Hello, Flea,” Abner said.
“Hello.” Youngman pulled himself to his feet and walked under the outcrop. Looking up at Abner he was looking directly into the sun, but he could make out dimly the features of his old friend and the dried blood on Abner’s chest. Abner had been smoking mesa tobacco and listening to a transistor radio. He put out the cigarette and turned off the radio.
“Surprised to see me?” he asked.
“Not really.” Youngman spat the datura from his mouth. “Since I was stupid enough to eat that, I expected to see something.”
“You can’t see anything here without datura,” Abner reprimanded him mildly. “You shouldn’t fight it.”
“I’m fighting you, uncle.” (p. 205)
Are Youngman’s visions nothing more than a drug-induced hallucination? Or has he truly entered the spirit world to communicate with his dead friend who is still trying to end the world? It is that ambiguity that causes Nightwing to enter into the realm of the mythic, as the novel moves toward its singularly exciting and powerful conclusion.
I first read Nightwing as a 16- or 17-year-old, when the book first came out. It impressed me like few other books from those times, for the way it enriched the standard tropes of the contemporary horror novel by invoking the archetypes of the Indigenous cultures of the American West. I re-read Nightwing more recently – on an Arizona trip that enabled me to spend some time on the Navajo Nation – and I found it even more impressive. Nightwing is one of the best horror novels ever written.