He continued to the back door of the place where the children used to eat. The sweet odor of old garbage lingered here, but there were also fresh smells where cans of oil, bags of potatoes, and crates of stale crackers and raisins had rested on the cement for a few moments. Most interesting was the delirious scent of raw meat. Someone had recently killed a cow.
From inside the building, Fred could smell boiling potatoes. He trotted up to the door itself. Two sweaty strangers guarded it. Fred put down the present and wagged his tail.
Hello, he said to them, in the new way he had learned.
They glanced down. “Hey, boy,” said one of the strangers. Fred wagged his tail some more and the stranger patted him on the head. The stranger liked him. Most people liked Fred.
I like you, too, Fred told him, wagging some more. Will you open the door, please?
The stranger pulled open the door. He didn’t look down as Fred picked up his present and trotted inside. It was just the way it had worked with Harvey and Susan, and at the big building that was kind of like the vet’s. The nice man hadn’t noticed he was letting Fred out. It was because he had wanted Fred to be happy, even though he was afraid Fred was sick.
None of them would be afraid of Fred anymore if they understood that Fred wasn’t sick, he had just learned to do some new things.
They would learn new things, too. They would all be happy once they understood each other. They would stop being afraid of each other, and hating each other, and trying to make each other do things. Like him, they would take off their leashes and run joyously, rapturously free.
At least, that’s what he hoped they would do. But people were sometimes unaccountable.
Fred followed the scent of raw meat into a big kitchen where there was a lot of stainless steel. Men and women chopped potatoes and onions, and big pots of water steamed on the burners. More strangers with guns stood around, making sure the men and women didn’t go outside. The strangers were looking forward to the meat, too.
Don’t bother about me, Fred told them, and no one did, because they didn’t want to. It was a little sneaky, a coyote trick.
Off to one side, one of the men was spilling a bowl of stinky chopped onions into a big vat of ground-up raw meat, ruining its smell. Why don’t you stop and talk to your friend? Fred asked him, knowing, because of the new way, that it was what the man really wanted to do.
He couldn’t do this to the coyotes. They would have caught on right away. But, except for Harvey, the humans didn’t know yet that Fred was talking to them, or that he was trying to get them to do things, just for their own good. Until then he could be a little sneaky.
Fred trotted over to the vat of ground-up cow and dropped in the present he had carried all the way from the vet’s.
“Hey!” the man yelled, suddenly noticing him. “Get away from there! How’d you get in?” But he wasn’t really mad.
Fred backed away and lay down, wagging his tail. The man began mixing the pungent onions in with Fred’s present. By the grill, a woman shouted, “You almost done with that hamburger?”
TENDELÉO’S STORY
Ian McDonald
Ian McDonald is an SFF writer living in Northern Ireland, just outside Belfast, by the sea. He’s a multiple-award winning writer, and his most recent writings are Luna: New Moon and Luna: Wolf Moon (Tor, Gollancz) and novella Time Was, from Tor.com. Forthcoming is Luna: Moon Rising.
I shall start my story with my name. I am Tendeléo. I was born here, in Gichichi. Does that surprise you? The village has changed so much that no one born then could recognize it now, but the name is still the same. That is why names are important. They remain.
I was born in 1995, shortly after the evening meal and before dusk. That is what Tendeléo means in my language, Kalenjin: early-evening-shortly-after-dinner. I am the oldest daughter of the pastor of St. John’s Church. My younger sister was born in 1998, after my mother had two miscarriages, and my father asked the congregation to lay hands on her. We called her Little Egg. That is all there are of us, two. My father felt that a pastor should be an example to his people, and at that time the government was calling for smaller families.
My father had cure of five churches. He visited them on a red scrambler bike the bishop at Nakuru had given him. It was good motorbike, a Yamaha. Japanese. My father loved riding it. He practiced skids and jumps on the back roads because he thought a clergyman should not be seen stunt-riding. Of course, people did, but they never said to him. My father built St. John’s. Before him, people sat on benches under trees. The church he made was sturdy and rendered in white concrete. The roof was red tin, trumpet vine climbed over it. In the season flowers would hang down outside the window. It was like being inside a garden. When I hear the story of Adam and Eve, that is how I think of Eden, a place among the flowers. Inside there were benches for the people, a lectern for the sermon and a high chair for when the bishop came to confirm children. Behind the altar rail was the holy table covered with a white cloth and an alcove in the wall for the cup and holy communion plate. We didn’t have a font. We took people to the river and put them under. I and my mother sang in the choir. The services were long and, as I see them now, quite boring, but the music was wonderful. The women sang, the men played instruments. The best was played by a tall Luo, a teacher in the village school we called, rather blasphemously, Most High. It was a simple instrument: a piston ring from an old Peugeot engine which he hit with a heavy steel bolt. It made a great, ringing rhythm.
What was left over from the church went into the pastor’s house. It had poured concrete floors and louvre windows, a separate kitchen and a good charcoal stove a parishioner who could weld had made from a diesel drum. We had electric light, two power sockets and a radio/cassette player, but no television. It was inviting the devil to dinner, my father told us. Kitchen, living room, our bedroom, my mother’s bedroom, and my father’s study. Five rooms. We were people of some distinction in Gichichi; for Kalenjin.
Gichichi was a thin, straggly sort of village; shops, school, post-office, matatu office, petrol station and mandazi shop up on the main road, with most of the houses set off the footpaths that followed the valley terraces. On one of them was our shamba, half a kilometer down the valley. The path to it went past the front door of the Ukerewe family. They had seven children who hated us. They threw dung or stones and called us see-what-we-thought-of-ourselves-Kalenjin and hated-of-God-Episcopalians. They were African Inland Church Kikuyu, and they had no respect for the discipline of the bishop.
If the church was my father’s Eden, the shamba was my mother’s. The air was cool in the valley and you could hear the river over the stones down below. We grew maize and gourds and some sugar-cane, which the local rummers bought from my father and he pretended not to know. Beans and chillis. Onions and potatoes. Two trees of finger bananas, though M’zee Kipchobe maintained that they sucked the life out of the soil. The maize grew right over my head, and I would run into the sugar-cane and pretend that two steps had taken me out of this world into another. There was always music there; the solar radio, or the women singing together when they helped each other turn the soil or hoe the weeds. I would sing with them, for I was considered good at harmonies. The shamba too had a place where the holy things were kept. Among the thick, winding tendrils of an old tree killed by strangling fig the women left little wooden figures gifts of money, Indian-trader jewelry, and beer.