“I do not mean now,” said Tzitzi. “The workmen will be returning. But another day?”
“Ayyo, every day, if we can!”
She lifted herself on her arms and looked down at my face, her lips again mischievously smiling. “I will not have to trick you next time?”
“Trick me?”
“The colors you saw, the dizziness and numbness. I did a most sinful thing, my brother. I stole one of the mushrooms from their urn in the pyramid temple, and cooked it into your fish rolls.”
She had done a daring and dangerous thing, besides a sinful one. The small black mushrooms were called teonanácatl, “flesh of the gods,” which indicates how scarce and precious they were. They came, at great expense, from some holy mountain deep in the Mixtéca lands, and they were to be eaten only by certain priests and professional seers, and then only on special occasions when it was necessary to foresee the future. Tzitzi would assuredly have been killed on the spot if she had been caught filching one of the sacred things.
“No, do not ever do that again,” I said. “But why did you?”
“Because I wanted to do—what we just now did—and I was afraid you might resist if you knew clearly what we were doing.”
Would I have? I wonder. I did not resist then, nor any time afterward, and I found every subsequent experience just as blissful, even without the enhancement of colors and vertigo.
Yes, my sister and I coupled countless times over the next years while I still lived at home—whenever we had the opportunity—during the mealtime break at the quarry, on deserted stretches of the lakeshore, twice or thrice in our own house when both our parents were absent for what we knew would be an adequate while. We mutually learned not to be quite so awkward at the act, but of course we were both inexperienced—neither of us would have thought of trying those transports with anyone else—so there was not a great deal we could teach each other. It was a long time before we even discovered that it could be done with me on top, though after that we invented numerous variant positions.
Now my sister slid off me and stretched luxuriously. Both our bellies were wet with a small smear of blood from the rupture of her chitóli, and with another liquid, my own omícetl, white like octli but stickier. Tzitzi dipped a wad of dry grass into the small jar of water she had brought with my meal and washed us both clean, so that there should be no telltale trace on our clothes. Then she rewound her undergarment, rearranged her rumpled outer clothes, kissed me on the lips, said “Thank you”—which I should have thought of saying first—wrapped the water jar in its cloth, and ran off down the grassy slope, skipping merrily.
There and then, my lord scribes, and thus, ended the roads and the days of my childhood.
I H S
S. C. C. M.
Sanctified, Caesarean, Catholic Majesty,
the Emperor Don Carlos, Our Lord King:
MOST Eminent Majesty from this City of Mexíco, capital of New Spain, this All Souls’ Day of the Year of Our Lord one thousand five hundred twenty and nine, greeting.
In sending, at Your Majesty’s behest, yet another increment of the Aztec History, this necessarily obedient but still reluctant servant begs leave to quote Varius Geminus, on an occasion when he approached his emperor with some vexata quaestio: “Whoever dares speak before thee, oh Caesar, knows not thy greatness; whoever dares not speak before thee, knows not thy goodness.”
Though we may risk giving affront and receiving rebuke, we beseech you, Sire, that we may be granted permission to abandon this noxious enterprise.
Inasmuch as Your Majesty has recently read, in the previous portion of manuscript delivered into your royal hands, the Indian’s bland and almost blithe confession of having committed the abominable sin of incest—an act proscribed throughout the known world, civilized and savage alike; an act execrated even by such degenerate peoples as the Basques, the Greeks, and the English; an act forbidden even by the meager lex non scripta observed by the Indian’s own fellow barbarians; therefore an act not to be condoned by us because it was committed before the sinner had any knowledge of Christian morality—for all these reasons, we had confidently expected that Your Pious Majesty would be sufficiently appalled to order an immediate end to the Aztec’s oratory, if not to the Aztec himself.
However, Your Majesty’s loyal cleric has never yet disobeyed a command from our liege. We append the further pages collected since the last were sent. And we will keep the scribes and the interpreter at their enforced and odious occupation, setting down still further pages, until such time as our Most Esteemed Emperor may see fit to give them surcease. We only beg and urge, Sire, that when you have read this next segment of the Aztec’s life history—since it contains passages that would sicken Sodom—Your Majesty will reconsider your command that this chronicle be continued.
That the pure illumination of Our Lord Jesus Christ always guide the ways of Your Majesty, is the devout wish of Your S.C.C.M.’s devoted missionary legate,
(ecce signum) Zumárraga
TERTIA PARS
AT the time of which I have been speaking, when I was given the name of Mole, I was still in school. Every sundown, when the working day was done, I and all the other boys above seven years of age, from all the villages and residences of Xaltócan, went either to The House of Building Strength, or, boys and girls together, to The House of Learning Manners.
In the former school, we boys endured rigorous physical exercises, and were taught the ball game of tlachtli and the rudiments of handling battle weapons. In the latter school, we and the girls our age were given some sketchy history of our nation and other lands, some rather more intensive instruction in the nature of our gods and the numerous festivals dedicated to them, and were taught the arts of ritual singing, dancing, and playing of musical instruments for the celebration of all those religious ceremonies.
It was only in those telpochcáltin, or lower schools, that we commoners mingled as equals with the children of the nobility, and even with a few of the demonstrably brighter and more deserving slave children. That elementary education, stressing politeness, piety, grace, and dexterity, was regarded as sufficient schooling for us middle-class youngsters, and a real honor for the handful of slave children who were deemed worthy and capable of any schooling whatever.
But none of the slave boys, and few of us middle-class boys—and never a girl child, even a daughter of the nobility—could look forward to any further education than that provided by The Houses of Manners and Strength. The sons of our nobles usually left the island to attend one of the calmécactin, since there was no such school on Xaltócan. Those institutions of higher learning were staffed and taught by a special order of priests, and their students learned to be priests themselves, or to be governing officials, or scribes, historians, artists, physicians, or professionals of some other calling. Entrance to a calmécac was not forbidden to any ordinary boy, but the attendance and boarding there was too costly for most middle-class families to afford, unless a boy was accepted at no cost at all, for having shown great distinction in the lower school.
And I must confess that I distinguished myself not at all in either The House of Learning Manners or that of Building Strength. I remember, on my first entering the music class at the school of manners, the Master of the Boys asked me to sing something, so that he might judge the quality of my voice. And I did, and he did, saying, “A wondrous thing to hear, but I do not believe it is singing. We will try you on an instrument.”
When I proved equally incapable of wringing a tune from the four-holed flute, or any kind of harmony from the various tuned drums, the exasperated Master put me into a class which was learning one of the beginners’ dances, the Thundering Serpent. Each dancer makes a small spring forward with a stamping noise, then whirls completely around, crouches on one knee and turns again in that position, then makes another stamping forward leap. When a line of boys and girls does this in progression, the sound is of a continuous rolling boom and the visual effect is that
of a long snake twining its way along in sinuous curves. Or it should be.
“This is the first Thundering Serpent I ever saw with a kink in it!” shouted the Mistress of the Girls.
“Get out of that line, Malínqui!” shouted the Master of the Boys.
Thereafter, to him, I was Malínqui, the Kink. And thereafter, when our school’s students performed in public, at festival ceremonies in the island’s pyramid plaza, my only contribution to the music and dancing was to beat a turtleshell drum with a pair of small deer antlers or to click a pair of crab claws in each hand. Fortunately, my sister maintained the honor of our family at those events, she being always the featured solo dancer. Tzitzitlíni could dance without any music at all, yet make the spectators believe they heard music all about them.
I was beginning to feel that I possessed no identity at all, or else so many that I knew not which to accept as really my own. At home I had been Mixtli, the Cloud. To the rest of Xaltócan I was becoming generally known as Tozáni, the Mole. At The House of Learning Manners I was Malínqui, the Kink. And in The House of Building Strength I soon became Poyaútla, the Fogbound.
By good fortune, I was not as lacking in muscle as in musical bent, for I had inherited my father’s stature and solidity. By the time I was fourteen I was taller than schoolmates two years older. And I suppose a stone-blind man could do the stretching and leaping and weight-lifting exercises. So the Master of Athletics found no fault with my performance until we began to engage in team sports.
If the game of tlachtli allowed the use of hands and feet, I might have played better, for one moves one’s hands and feet almost instinctively. But the hard óli ball can be struck only with knees, hips, elbows, and buttocks, and when I could see the ball at all, it was only a dim blob further blurred by its speed. Consequently, though we players wore head protectors, hip girdles, knee and elbow sleeves of heavy leather, and thick cotton padding over the rest of our bodies, I was constantly being bruised by the blows of the ball.
Worse, I could seldom distinguish my own teammates from the opposing players. When I did infrequently knee or hip the ball, I was as likely as not to slam it through the wrong one of the squat stone arches, the knee-high goals which, according to the complicated rules of the game, are continually being lugged from place to place at the ends of the court. As for putting the ball through one of the vertical stone rings high up in the midline of the court’s two enclosing walls—meaning an immediate win, no matter what the score of goals already made by either team—that is next to impossible for even the most experienced player to do even by accident; it would have been a miracle for fogbound me.
It was not long before the Master of Athletics gave up on me as a participant. I was put in charge of the players’ water jar and dipper, and of the pricking thorns and sucking reeds with which, after each game, the school physician eased the stiffness of the players by drawing the turgid black blood from their bruises.
Then there were the war games and the weapons instruction, under the tutelage of an elderly and scarred cuachic, an “old eagle,” the title of one whose battle valor has already been proved. His name was Extli-Quani, or Blood Glutton, and he must have been well over forty years old. For those exercises, we boys were not allowed to wear any of the plumes or paints or other array of real warriors. But we carried boy-sized shields of wood or wicker covered with leather, and we wore boy-sized suits of the soldiers’ standard battle garb. Those garments were of thickly quilted cotton, toughened by having been soaked in brine, and they covered us from neck to wrists and ankles. They allowed a reasonable freedom of movement, and they were supposed to protect us from arrows—at least those arrows propelled from a distance—but ayya! they were hot and scratchy and sweaty things to wear for longer than a short while.
“First you will learn the battle cries,” said Blood Glutton. “In combat, of course, you will be accompanied by the conch trumpeters and the beaters of the thunder drums or the groaning drums. But to those must be added your own voices shouting for slaughter, and the sound of your fists and weapons pounding upon your shields. I know from experience, my boys, that an overwhelming clamor of noise can be a weapon itself. It can shake a man’s mind, water his blood, weaken his sinews, even void his bladder and bowels. But you must make that noise, and you will find it twice effective: it heartens your own battle resolve while it terrifies your enemy.”
And so, for weeks before we held even a mock weapon, we yelled the shrieks of the eagle, the rasping grunts of the jaguar, the long-drawn hoots of the owl, the alalalala! of the parrot. We learned to caper in feigned eagerness for battle, to menace with broad gestures, to threaten with grimaces, to pound our shields in drumming unison until they were stained with the blood of our hands.
Some other nations had weapons different from those we Mexíca relied on, and some of our own units of warriors were equipped with arms for particular purposes, and even an individual might choose always to use whichever weapon he had become most proficient with. Those other arms included the leather sling for throwing rocks, the blunt stone ax for bludgeoning, the heavy mace whose knob was studded with jagged obsidian, the three-pointed spear of bones barbed at the ends so they inflicted a tearing wound, or the sword fashioned simply of the toothed snout of the sawfish. But the basic weapons of the Mexíca were four.
For the opening encounter with an enemy, at a long distance, there was the bow and arrow. We students practiced for a long time with arrows tipped only with soft balls of óli instead of sharp obsidian. For example, one day the Master formed twenty or so of us into a line and said:
“Suppose the enemy are in that patch of nopáli cactus.” He indicated what was to my fogbound vision only a green blur some hundred strides away. “I want full pull on the bowstring and I want your arrows angled upward, exactly midway between where the sun stands and the horizon below him. Ready? Take stable stance. Now take aim at the cactus. Now let fly.”
There was a swooshing noise, then the boys groaned in concert. All the arrows had arced to the ground in a respectably tight grouping and at the hundred-strides distance of the cactus patch. But that was thanks to Blood Glutton’s having specified the pull and the angle. The boys groaned because they had all been equally and dismally off target; the arrows had landed far to the left of the cactus. We looked to the Master, waiting for him to tell us how we could have aimed so wrong.
He gestured at the square and rectangular battle ensigns whose staffs were stuck here and there in the ground about us. “What are these cloth flags for?” he asked.
We looked at each other. Then Pactli, son of the Lord Red Heron, replied, “They are guidons to be carried by our separate unit leaders in the field. If we get scattered during a battle, the guidons show us where to regroup.”
“Correct, Pactzin,” said Blood Glutton. “Now, that other flag, that long feather pennant, what is it for?”
There was another exchange of glances, and Chimáli ventured timidly, “We carry it to show pride that we are Mexíca.”
“That is the wrong answer,” said the Master, “but a manly one, so I will not whip you. But observe that pennon, my boys, how it floats upon the wind.”
We all looked. There was not enough of a breeze that day to hold the banner straight out from its staff. It hung at an angle to the ground and—
“It is blowing to our left!” another boy shouted excitedly. “We did not aim wrong! The wind carried our arrows away from the target!”
“If you miss your target,” the Master said drily, “you have aimed wrong. Blaming it on the wind god does not excuse it. To aim correctly, you must consider the force and direction in which Ehécatl is blowing his wind trumpet. That is the purpose of the feather pennon. Which way it hangs shows you which way the wind will carry your arrows. How high it hangs shows you how strongly the wind will carry them. Now, all of you march down there and retrieve your arrows. When you get there, turn about, form a line, and aim at me. The first boy who hits me will be excuse
d for ten days from even his deserved whippings.”
(We did not march, we ran for the arrows, and quite gleefully sent them back at the cuachic, but not one of us hit him.)
For fighting at a nearer range than arrow shot, there was the javelin, a narrow, pointed blade of obsidian on a short shaft. Unfeathered, it depended for accuracy and piercing power upon its being thrown with utmost strength.
“So you do not hurl the javelin unaided,” said Blood Glutton, “but with this atlatl throwing-stick. It will seem a clumsy method at first, but after much practice you will feel the atlatl to be what it is: a lengthening of your arm and a doubling of your strength. At a distance of as many as thirty long strides, you can drive the javelin clear through a tree as thick as a man. So imagine, my boys, what it will do when you fling it at a man.”
There was also the long spear, with a broader and heavier obsidian head, for jabbing, thrusting, piercing before an enemy got really close to you. But, for the inevitable hand-to-hand fighting, there was the sword called the maquáhuitl. It sounds innocent enough, “the hunting wood,” but it was the most terrible and lethal weapon in our armory.
The maquáhuitl was a flat stave of the very hardest wood, a man’s-arm long and a man’s-hand wide, and all along both edges of its length were inset sharp flakes of obsidian. The sword’s handle was long enough for wielding the weapon with one hand or with both, and it was carefully carved to fit the grip of that weapon’s owner. The obsidian chips were not merely wedged into the wood; so much depended on that sword that even sorcery was added to it. The flakes were cemented solidly with a charmed glue made of liquid óli, the precious perfumed copáli resin, and fresh blood donated by the priests of the war god Huitzilopóchtli.
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