Six
I turned down every offer I’d received at the conference, and stayed on in Mitar. It took Barat and me two years to establish our own research group to examine the effects of the zooamine, and nine more for us to elucidate the full extent of its activity in the brain. Our new recruits all had solid backgrounds in neurochemistry, and they did better work than I did, but when Barat retired I found myself the spokesperson for the group.
The initial discovery had been largely ignored outside the scientific community; for most people, it hardly mattered whether our brain chemistry matched the Angels’ original design, or had been altered fifteen thousand years ago by some unexpected contaminant. But when the Mitar zooamine group began publishing detailed accounts of the biochemistry of religious experience, the public at large rediscovered the subject with a vengeance.
The university stepped up security, and despite death threats and a number of unpleasant incidents with stone-throwing protesters, no one was hurt. We were flooded with requests from broadcasters – though most were predicated on the notion that the group was morally obliged to “face its critics,” rather than the broadcasters being morally obliged to offer us a chance to explain our work, calmly and clearly, without being shouted down by enraged zealots.
I learned to avoid the zealots, but the obscurantists were harder to dodge. I’d expected opposition from the Churches – defending the faith was their job, after all – but some of the most intellectually bankrupt responses came from academics in other disciplines. In one televised debate, I was confronted by a Deep Church priest, a Transitional theologian, a devotee of the ocean god Marni, and an anthropologist from Tia.
“This discovery has no real bearing on any belief system,” the anthropologist explained serenely. “All truth is local. Inside every Deep Church in Ferez. Beatrice is the daughter of God, and we’re the mortal incarnations of the Angels, who traveled here from Earth. In a coastal village a few milliradians south, Mami is the supreme creator, and it was She who gave birth to us, right here. Going one step further and moving from the spiritual domain to the scientific might appear to ‘negate’ certain spiritual truths . . . but equally, moving from the scientific domain to the spiritual demonstrates the same limitations. We are nothing but the stories we tell ourselves, and no one story is greater than another.” He smiled beneficently, the expression of a parent only too happy to give all his squabbling children an equal share in some disputed toy.
I said, “How many cultures do you imagine share your definition of ‘truth’? How many people do you think would be content to worship a God who consisted of literally nothing but the fact of their belief?” I turned to the Deep Church priest. “Is that enough for you?”
“Absolutely not!” She glowered at the anthropologist. “While I have the greatest respect for my brother here,” she gestured at the devotee of Marni, “you can’t draw a line around those people who’ve been lucky enough to be raised in the true faith, and then suggest that Beatrice’s infinite power and love is confined to that group of people . . . like some collection of folk songs!”
The devotee respectfully agreed. Marni had created the most distant stars, along with the oceans of Covenant. Perhaps some people called Her by another name, but if everyone on this planet was to die tomorrow, She would still be Mami: unchanged, undiminished.
The anthropologist responded soothingly, “Of course. But in context, and with a wider perspective—”
“I’m perfectly happy with a God who resides within us,” offered the Transitional theologian. “It seems . . . immodest to expect more. And instead of fretting uselessly over these ultimate questions, we should confine ourselves to matters of a suitably human scale.”
I turned to him. “So you’re actually indifferent as to whether an infinitely powerful and loving being created everything around you, and plans to welcome you into Her arms after death . . . or if the universe is a piece of quantum noise that will eventually vanish and erase us all?”
He sighed heavily, as if I was asking him to perform some arduous physical feat just by responding. “I can summon no enthusiasm for these issues.”
Later, the Deep Church priest took me aside and whispered, “Frankly, we’re all very grateful that you’ve debunked that awful cult of the Drowned. They’re a bunch of fundamentalist hicks, and the Church will be better off without them. But you mustn’t make the mistake of thinking that your work has anything to do with ordinary, civilized believers!”
I stood at the back of the crowd that had gathered on the beach near the rock pool, to listen to the two old men who were standing ankle-deep in the milky water. It had taken me four days to get here from Mitar, but when I’d heard reports of a zooyte bloom washing up on the remote north coast, I’d had to come and see the results for myself. The zooamine group had actually recruited an anthropologist for such occasions – one who could cope with such taxing notions as the existence of objective reality, and a biochemical substrate for human thought – but Céline was only with us for part of the year, and right now she was away doing other research.
“This is an ancient, sacred place!” one man intoned, spreading his arms to take in the pool. “You need only observe the shape of it to understand that. It concentrates the energy of the stars, and the sun, and the ocean.”
“The focus of power is there, by the inlet,” the other added, gesturing at a point where the water might have come up to his calves. “Once, I wandered too close. I was almost lost in the great dream of the ocean, when my friend here came and rescued me!”
These men weren’t devotees of Mami, or members of any other formal religion. As far as I’d been able to tell from old news reports, the blooms occurred every eight or ten years, and the two had set themselves up as “custodians” of the pool more than fifty years ago. Some local villagers treated the whole thing as a joke, but others revered the old men. And for a small fee, tourists and locals alike could be chanted over, then splashed with the potent brew. Evaporation would have concentrated the trapped waters of the bloom; for a few days, before the zooytes ran out of nutrients and died en masse in a cloud of hydrogen sulphide, the amine would be present in levels as high as in any of our laboratory cultures back in Mitar.
As I watched people lining up for the ritual, I found myself trying to downplay the possibility that anyone could be seriously affected by it. It was broad daylight, no one feared for their life, and the old men’s pantheistic gobbledy-gook carried all the gravitas of the patter of streetside scam merchants. Their marginal sincerity, and the money changing hands, would be enough to undermine the whole thing. This was a tourist trap, not a life-altering experience.
When the chanting was done, the first customer knelt at the edge of the pool. One of the custodians filled a small metal cup with water and threw it in her face. After a moment, she began weeping with joy. I moved closer, my stomach tightening. It was what she’d known was expected of her, nothing more. She was playing along, not wanting to spoil the fun – like the good sports who pretended to have their thoughts read by a carnival psychic.
Next, the custodians chanted over a young man. He began swaying giddily even before they touched him with the water; when they did, he broke into sobs of relief that racked his whole body.
I looked back along the queue. There was a young girl standing third in line now, looking around apprehensively; she could not have been more than nine or ten. Her father (I presumed) was standing behind her, with his hand against her back, as if gently propelling her forward.
I lost all interest in playing anthropologist. I forced my way through the crowd until I reached the edge of the pool, then turned to address the people in the queue. “These men are frauds! There’s nothing mysterious going on here. I can tell you exactly what’s in the water: it’s just a drug, a natural substance given out by creatures that are trapped here when the waves retreat.”
I squatted down and prepared to dip my hand in the pool. One of the custodians rushed for
ward and grabbed my wrist. He was an old man, I could have done what I liked, but some people were already jeering, and I didn’t want to scuffle with him and start a riot. I backed away from him, then spoke again.
“I’ve studied this drug for more than ten years, at Mitar University. It’s present in water all over the planet. We drink it, we bathe in it, we swim in it every day. But it’s concentrated here, and if you don’t understand what you’re doing when you use it, that misunderstanding can harm you!”
The custodian who’d grabbed my wrist started laughing. “The dream of the ocean is powerful, yes, but we don’t need your advice on that! For fifty years, my friend and I have studied its lore, until we were strong enough to stand in the sacred water!” He gestured at his leathery feet; I didn’t doubt that his circulation had grown poor enough to limit the dose to a tolerable level.
He stretched out his sinewy arm at me. “So fuck off back to Mitar, Inlander! Fuck off back to your books and your dead machinery! What would you know about the sacred mysteries? What would you know about the ocean?”
I said, “I think you’re out of your depth.”
I stepped into the pool. He started wailing about my unpurified body polluting the water, but I brushed past him. The other custodian came after me, but though my feet were soft after years of wearing shoes, I ignored the sharp edges of the rocks and kept walking toward the inlet. The zooamine helped. I could feel the old joy, the old peace, the old “love”; it made a powerful anesthetic.
I looked back over my shoulder. The second man had stopped pursuing me; it seemed he honestly feared going any further. I pulled off my shirt, bunched it up, and threw it onto a rock at the side of the pool. Then I waded forward, heading straight for the “focus of power.”
The water came up to my knees. I could feel my heart pounding, harder than it had since childhood. People were shouting at me from the edge of the pool – some outraged by my sacrilege, some apparently concerned for my safety in the presence of forces beyond my control. Without turning, I called out at the top of my voice. “There is no ‘power’ here! There’s nothing ‘sacred’! There’s nothing here but a drug—”
Old habits die hard; I almost prayed first. Please, Holy Beatrice, don’t let me regain my faith.
I lay down in the water and let it cover my face. My vision turned white; I felt like I was leaving my body. The love of Beatrice flooded into me, and nothing had changed: Her presence was as palpable as ever, as undeniable as ever. I knew that I was loved, accepted, forgiven.
I waited, staring into the light, almost expecting a voice, a vision, detailed hallucinations. That had happened to some of the Drowned. How did anyone ever claw their way back to sanity, after that?
But for me, there was only the emotion itself, overpowering but unembellished. It didn’t grow monotonous; I could have basked in it for days. But I understood, now, that it said no more about my place in the world than the warmth of sunlight on skin. I’d never mistake it for the touch of a real hand again.
I climbed to my feet and opened my eyes. Violet afterimages danced in front of me. It took a few tau for me to catch my breath, and feel steady on my feet again. Then I turned and started wading back toward the shore.
The crowd had fallen silent, though whether it was in disgust or begrudging respect I had no idea.
I said, “It’s not just here. It’s not just in the water. It’s part of us now; it’s in our blood.” I was still half-blind; I couldn’t see whether anyone was listening. “But as long as you know that, you’re already free As long as you’re ready to face the possibility that everything that makes your spirits soar, everything that lifts you up and fills your heart with joy, everything that makes your life worth living . . . is a lie, is corruption, is meaningless – then you can never be enslaved!”
They let me walk away unharmed. I turned back to watch as the line formed again; the girl wasn’t in the queue.
I woke with a start, from the same old dream.
I was lowering my mother into the water from the back of the boat. Her hands were tied. Her feet weighted. She was afraid, but she’d put her trust in me. “You’ll bring me up safely, won’t you, Martin?”
I nodded reassuringly. But once she’d vanished beneath the waves, I thought: What am I doing? I don’t believe in this shit any more.
So I took out a knife and started cutting through the rope –
I brought my knees up to my chest, and crouched on the unfamiliar bed in the darkness. I was in a small town on the railway line, halfway back to Mitar. Halfway between midnight and dawn.
I dressed, and made my way out of the hostel. The center of town was deserted, and the sky was thick with stars. Just like home. In Mitar, everything vanished in a fog of light.
All three of the stars cited by various authorities as the Earth’s sun were above the horizon. If they weren’t all mistakes, perhaps I’d live to see a telescope’s image of the planet itself. But the prospect of seeking contact with the Angels – if there really was a faction still out there, somewhere – left me cold. I shouted silently up at the stars: Your degenerate offspring don’t need your help! Why should we rejoin you? We’re going to surpass you!
I sat down on the steps at the edge of the square and covered my face. Bravado didn’t help. Nothing helped. Maybe if I’d grown up facing the truth, I would have been stronger. But when I woke in the night, knowing that my mother was simply dead, that everyone I’d ever loved would follow her, that I’d vanish into the same emptiness myself, it was like being buried alive. It was like being back in the water, bound and weighted, with the certain knowledge that there was no one to haul me up.
Someone put a hand on my shoulder. I looked up, startled. It was a man about my own age. His manner wasn’t threatening; if anything, he looked slightly wary of me.
He said, “Do you need a roof? I can let you into the Church if you want.” There was a trolley packed with cleaning equipment a short distance behind him.
I shook my head. “It’s not that cold.” I was too embarrassed to explain that I had a perfectly good room nearby. “Thanks.”
As he was walking away, I called after him, “Do you believe in God?”
He stopped and stared at me for a while, as if he was trying to decide if this was a trick question – as if I might have been hired by the local parishioners to vet him for theological soundness. Or maybe he just wanted to be diplomatic with anyone desperate enough to be sitting in the town square in the middle of the night, begging a stranger for reassurance.
He shook his head. “As a child I did. Not anymore. It was a nice idea . . . but it made no sense.” He eyed me skeptically, still unsure of my motives.
I said, “Then isn’t life unbearable?”
He laughed. “Not all the time!”
He went back to his trolley, and started wheeling it toward the Church.
I stayed on the steps, waiting for dawn.
TENDELÉO’S STORY
Ian McDonald
British author Ian McDonald is an ambitious and daring writer with a wide range and an impressive amount of talent. His first story was published in 1982, and since then he has appeared with some frequency in Interzone, Asimov’s Science Fiction, New Worlds, Zenith, Other Edens, Amazing, and elsewhere. He was nominated for the John W. Campbell Award in 1985, and in 1989 he won the Locus Best First Novel Award for his novel Desolation Road. He won the Philip K. Dick Award in 1992 for his novel King of Morning, Queen of Day. His other books include the novels Out on Blue Six, Hearts, Hands and Voices, Terminal Café, Sacrifice of Fools, Evolution’s Shore, Kirinya, a chapbook novella Tendeléo’s Story, Ares Express, and Cyberabad, as well as two collections of his short fiction, Empire Dreams and Speaking in Tongues. His most recent novel, River of Gods, was a finalist for both the Hugo Award and the Arthur C. Clarke Award in 2005. Coming up is another new novel, Brazil. His stories have appeared in our eighth through tenth, fourteenth through sixteenth, nineteenth, twentieth, and twenty-thi
rd annual collections. Born in Manchester, England, in 1960, McDonald has spent most of his life in Northern Ireland, and now lives and works in Belfast. He has a Web site at http://www.lysator.liu.se/^ unicorn/mcdonald/.
Here’s a powerful, compassionate, and darkly lyrical story of a young girl’s coming-of-age in a future Africa that is literally being eaten by an alien invader, and, after passing through that invader’s alien guts, as it were, is being transformed into something rich and strange and totally unexpected. A sea-change that extends as well to the lives of the people who find themselves in its way.
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.
The Mammoth Book of Best Short SF Novels Page 81
