I said, “The food and firewood I can understand, but why the thorns?”
“For penance and punishment, friend Mole,” Chimáli growled. “Break the slightest rule and a priest makes you prick yourself repeatedly. In the earlobes, in the thumbs and arms, even in private places. I am punctured all over.”
“But even the best-behaved suffer too,” added Tlatli. “Every other day seems to be the feast day of some god or other, including many I have never heard of, and every boy must shed blood for the offering.”
One of the listeners asked, “When do you find time for studying?”
Chimáli made a face. “What little time there is does not avail us much. The teacher priests are not learned men. They know nothing except what there is in the textbooks, and those books are old and smudged and falling apart into shreds of bark.”
Tlatli said, “Chimáli and I are fortunate, though. We did not go for book learning, so the lack of it does not much trouble us. Also, we spend most of our days in the studios of our art masters, who do not waste time on religious drivel. They work us hard, so we do learn what we came to learn.”
“Some other boys do, too,” said Chimáli. “Those who are similarly apprenticed out—to physicians, feather workers, musicians, and the like. But I pity those who came to learn classroom subjects like the art of word knowing. When they are not engaged in rituals and bloody mortification and menial labor, they are being taught by priests as ignorant as any of the students. You can be glad, Mole, that you did not get into a calmécac. There is little to learn in one, unless you desire to be a priest yourself.”
“And nobody,” said Tlatli, shuddering, “would want to be a priest of any god, unless he wants never to have sex or a drink of octli or even a bath just once in his life. And unless he truly enjoys hurting himself as well as seeing other people in pain.”
I had once felt envy of Tlatli and Chimáli, when they donned their best mantles and went away to their separate schools. Now here they were, still wearing the same mantles, and it was they who envied me. I did not have to say a word about the luxurious life I enjoyed at the court of Nezahualpíli. They were sufficiently impressed when I remarked that our textbooks were painted on smoked fawnskin for durability, and when I mentioned the absence of religious interruptions, the few rules and little rigidity, the willingness of the teachers to give private tutorial sessions.
“Imagine!” murmured Tlatli. “Teachers who have worked at what they teach.”
“Fawnskin textbooks,” murmured Chimáli.
There was a stir among the people nearest the door, and all of a sudden Pactli strode in, as if he had deliberately timed his arrival to display the superior product of the most select and prestigious kind of calmécac. Numerous persons dropped to kiss the earth to the son of their governor, but there was not room for all to do so.
“Mixpantzínco,” my father greeted him, uncertainly.
Ignoring my father, not bothering to utter the customary response, Pactli spoke directly to me. “I came to request your aid, young Mole.” He handed me a strip of folded bark paper and said, as comradely as he knew how, “I understand that your study is concentrated on the art of word knowing, and I ask that you give me your opinion of this effort of mine, before I return to school and submit it to the criticism of my Lord Teacher.” But while he spoke to me, his eyes shifted to my sister. It must have cost the Lord Joy a pang, I thought, to have to use me as an excuse for visiting before midnight should make a visit impossible.
Though Pactli could not have cared a little finger for my opinion of his writing—he was openly leering at my sister now—I flipped through the pleated pages and said boredly, “In which direction am I supposed to read this?”
Several people looked aghast at my tone of voice, and Pactli grunted as if I had struck him. He glared at me and said, through his teeth, “From left to right, Mole, as you know very well.”
“Usually from left to right, yes, but not always,” I said. “The first and most basic rule of writing, which apparently you have not grasped, is that the majority of your pictured characters must all face in the direction the writing is to be read.”
I must have been feeling uncommonly inflated by the finery of my costume, by having just come from a court infinitely more cultured than Pactli’s, and by being the center of attention of a houseful of friends and relations—or I should probably not have dared to flout the conventions of servility. Not troubling to scan the paper further, I refolded and handed it back to him.
Have you ever noticed, Your Excellency, how the same emotion of rage can make different persons turn different colors? Pactli’s face had gone almost purple, my mother’s almost white. Tzitzi lightly brushed her hand across her mouth in the gesture of surprise, but then she laughed; so did Tlatli and Chimáli. Pactli turned his baleful glare from me to them, then swept it around the entire assemblage, most of whom seemed to be wishing they could turn yet another color: the invisible color of the invisible air. Speechless with fury, the Lord Joy crushed his paper together in his fist and stalked out, rudely shouldering those who could not immediately make way for him.
Most of the rest of the company also left straightaway, as if thereby they could somehow disassociate themselves from my insubordination. They gave the excuse that their houses were more or less distant from ours, and they wanted to hurry home before darkness fell, to make sure that not a single ember in their hearths had been accidentally left smoldering alight. While that mass departure was in progress, Chimáli and Tlatli both gave me supportive grins, Tzitzi pressed my hand, my father looked stricken, and my mother looked glazed with frost. But not everyone left. Some of the guests were staunch enough not to feel trepidation at the contumacy I had displayed—and had displayed on the very eve of the lifeless days.
During those coming five days, you see, to do anything was regarded as rash—patently fruitless and possibly hazardous. The days were not really days; they were only a necessary gap between the year’s last month of Xiutecútli and the next year’s first month of Cuáhuitl Ehua; they did not exist as days. Hence we tried to keep our own existence as imperceptible as possible. That was the time of year when the gods lazed and drowsed; even the sun was pale and cool and low in the sky. No sensible person would do anything to disturb the gods’ languor and risk their annoyance.
So, during the five hollow days, all work stopped. All activities ceased, barring the most essential and unavoidable tasks. All house fires and lights were extinguished. No cooking was done and only meager cold meals were served. People did not travel or visit or mingle into crowds. Husbands and wives refrained from sexual connection. (They also refrained, or took precautions, at the proper time previous to the nemontémtin, for a child born during the lifeless days was seldom let survive them.) Throughout all our lands, then, most people stayed indoors and occupied themselves with trivial timepassers like flaking tools or mending nets, or they simply sat about and moped.
Since the hollow days themselves were so ill-omened, I suppose it was only natural that the company remaining in our house that evening conversed on the subject of omens and portents. Chimáli, Tlatli, and I sat apart and continued our comparison of our schools, but I overheard snatches of the talk of our elders:
“It was a year ago that Xopan stepped over her baby daughter who was crawling underfoot in the kitchen. I could have told Xopan what she was doing to the girl’s tonáli. That child has not grown a fingerspan in the whole year since she was stepped over. She will be a dwarf, you wait and see.”
“I used to scoff, but now I know that the old tales about dreams are true. One night I dreamt of a water jar being broken, and it was the very next day that my brother Xícama died. Killed in the quarry, you recall.”
“Sometimes the dire results do not happen for so long that one might forget what thoughtless action provoked them. Like the time, years ago, that I warned Teoxíhuitl to be careful with her broom, when I saw her sweep across the foot of her son playing on the fl
oor. And sure enough, that boy grew up to marry a widow woman nearly as old as his mother Teoxíhuitl. Made himself the laughingstock of the village.”
“A butterfly flew in circles about my head. It was not until a month later that I got the word. My only sister Cuepóni had died at her home in Tlácopan on that same day. But of course I should already have known, from the butterfly, for she was my nearest and dearest relation.”
I could not help reflecting on two things. One was that everybody on Xaltócan really did speak a most unrefined tongue, compared with the Náhuatl of Texcóco to which I had recently become accustomed. The other was that, of all the omens of which the company spoke, not a single one ever seemed to presage anything but misfortune, deprivation, misery, or woe. Then I was diverted by Tlatli’s telling me something he had learned from his Lord Teacher of Sculpture:
“Humans are the only creatures that have a nose. No, do not laugh, Mole. Of all the living creatures of which we make carvings, only men and women have a nose which is not just part of a muzzle or a beak, but sticks out from the face. So, since we elaborate our statues with so many decorative details, my master has taught me always to sculpture a human with a somewhat exaggerated nose. Thus anyone looking at the most complicated statue, even if he is ignorant of art, can tell at a glance that it represents a human and not a jaguar or a serpent or, for that matter, the frog-faced water goddess Chalchihuítlicué.”
I nodded, and tucked the idea away in my memory. Thereafter I did likewise in my picture writing, and many other scribes later imitated my practice of always limning men and women with distinctive noses. If all our people are doomed to vanish from the earth like the Toltéca—I trust that our books at least will survive. Any future readers of our picture writing may get the mistaken notion that every inhabitant of these lands had a hooked hawk beak like the Maya, but they should at least have no trouble distinguishing the human characters from the animals and the gods of animal aspect.
“Thanks to you, Mole, I have devised a unique signature for my paintings,” said Chimáli, with a shy grin. “Other artists sign their works with their name symbols, but I use this.” He showed me a board about the size of his sandal, embedded all over its surface with countless tiny chips of sharp obsidian. I was startled and horrified when he slapped his open left hand hard against the board, then, still grinning, held it open for me to see the blood oozing from its palm and every finger. “There may be other artists named Chimáli, but it was you, Mole, who showed me that no two hands are alike.” His was now entirely covered with his blood. “Hence I have a signature which can never be imitated.”
He slapped the massive household water jar nearby. On its dull brown clay surface there was now a gleaming red handprint. Travel these lands, Your Excellency, and you will see that same signature on many a temple mural and palace painting. Chimáli did a prodigious amount of work before he stopped working.
He and Tlatli were the last of the guests to leave our house that night. Those two stayed, on purpose, until we actually heard the drums and conch trumpets from the temple pyramid, announcing the start of the nemontémtin. While my mother dashed about the house to douse the lights, my friends scampered to get to their own homes before the beating and the bleating stopped. It was reckless of them—if the hollow days were bad, their lightless nights were far worse—but the two friends’ staying saved me from chastisement for my insult to the Lord Joy. Neither my father nor mother could undertake something as serious as punishment during the ensuing days, and by the time the nemontémtin ended, the matter had been pretty well forgotten.
However, those days were not entirely uneventful for me. On one of them Tzitzi got me aside to whisper urgently, “Must I go and steal another sacred mushroom?”
“Godless sister,” I hissed at her, though not angrily. “Lying together is forbidden even to husbands and wives at this time.”
“Only to husbands and wives. To you and me, it is forbidden always, so we run no exceptional risk.”
Before I could say anything else, she moved from me to the waist-high clay jar that held our household water supply, the one that now bore Chimáli’s blood-red handprint. She shoved it with all her strength; it overturned and broke, and water cascaded across the limestone floor. Our mother stormed into the room and let loose one of her tirades at Tzitzitlíni. Clumsy wench … jar took a whole day to fill … supposed to last through the nemontémtin … not another drop in the house and not another container that size….
Unruffled, my sister said, “Mixtli and I can go to the spring with the largest other jars, and between us bring back as much in one trip.”
Our mother did not think highly of that suggestion, and so she did a good deal more of her shrilling, but she really had no alternative, and finally let us go. Each of us left the house carrying a handled, big-bellied jug in either hand, but at the first opportunity we set them down.
I last described Tzitzi as she looked in early adolescence. She was now full grown and, of course, her hips and buttocks had filled out to graceful, womanly curves. Each of her breasts overflowed my cupped hand. Their nipples were more erectile, their areolas were of larger diameter and a darker russet brown against the fawn skin around them. Tzitzi was also, if possible, more quickly aroused each time than the time before, and more wanton in her responses and movements. In just the brief interval we allowed ourselves between the house and the spring, she came to culmination at least thrice. Her increased capacity for passion, and one noticeable maturation of her body, gave me the first hint of a premise, and my experiences with other women in later years served always to confirm it. So I consider it not a premise, but a proven theory, and it is this:
A woman’s sexuality is in direct proportion to the diameter and darkness of her breast’s areola. Never mind how beautiful her face, how shapely her form; never mind how approachable or how aloof she may seem. Those aspects can be misleading, even deliberately so on her part. But there is that one reliable indicator of the sensuality of her nature, and, to the knowing eye, no cosmetic art can hide it or counterfeit it. A woman with a large and dark area surrounding her nipple is invariably hot-blooded, even if she might wish to be otherwise. A woman with a nipple only—like the vestigial nipple of a man—is inevitably cold, although she might honestly believe herself to be otherwise, or even behave shamelessly in order to appear otherwise. And of course there are gradations of areola size and color, the gauging of which can be learned only by experience. Thus a man need contrive to get but a single glance at a woman’s bare breast and, with no waste of time or chance of disappointment, he can judge how passionately she will
Your Excellency wishes me to have done with this subject. Ah, well, no doubt I dwell on it only because it is my theory. I have always been fond of it, and of testing it, and I never once encountered disproof. I still think the correlation of a woman’s sexuality and her areola ought to have some useful application outside the bedchamber.
Yyo ayyo! Do you know, Your Excellency, it suddenly occurs to me that your Church might be interested. It could use my theory as a quick and simple test for choosing those girls best suited by nature to be nuns in your
I desist, yes, my lord.
I will just mention that, when Tzitzi and I at last returned to the house, fairly staggering with the four heavy jugs of water, we were berated by our mother for having been so long out in the open on such a day. My sister, who only a short while before had been a young wild animal—thrashing, panting, and clawing me in her ecstasy—now lied as casually and smoothly as any priest:
“You cannot scold us for loitering or dallying. There were others wanting water from the spring. Since the day forbids any congregating, Mixtli and I had to wait our turn at a distance and move nearer bit by bit. We did not waste any time.”
At the end of the dreary hollow days, all The One World breathed a great sigh of relief. I do not know exactly what you mean, Your Excellency, when you mutter about “a parody of Lent,” but on the first day of t
he month The Tree Is Raised there commenced a round of general gaiety. Throughout the following days, there were private celebrations in the bigger homes of nobles and well-to-do commoners, and in the local temples of the various villages, during which the hosts and guests, the priests and worshipers indulged in excesses of which they had been deprived during the nemontémtin.
Those preliminary festivities might have been a trifle dampened that year, for we got word of the death of our Uey-Tlatoáni Tixoc. But his reign had been the shortest in the history of Mexíca rulers, and the least noteworthy. Indeed, it was rumored that he had been quietly poisoned—either by the elders of his Speaking Council, impatient with Tixoc’s uninterest in mounting new war campaigns, or by his brother Ahuítzotl, Water Monster, next in line to the throne and ambitious to show how much more brilliantly he could rule. At any rate, Tixoc had been such a colorless figure that he was not much missed or mourned. So our grand ceremony in praise and supplication of the rain god Tlaloc, held in Xaltócan’s central pyramid plaza, was also dedicated to celebrating the accession of the new Revered Speaker Ahuítzotl.
The rites did not begin until Tonatíu had sunk to sleep in his western bed, lest that god of warmth should see and be jealous of the honors paid to his brother god of wetness. Then there began to gather—about the edges of the open plaza and on the slopes rising around it—every single inhabitant of the island, save those too old, too young, too ill or disabled, and those who had to remain at home to tend them. As soon as the sun set, the square and the pyramid and the temple on top were aflutter with the black-robed priests, busy at their last preparations of lighting the multitude of torches, the artificially colored urn fires, and the sweetly smoking incense burners. The sacrificial stone atop the pyramid would not be used that night. Instead, there had been brought—to the foot of the pyramid, where every spectator could see into it—an immense, hollowed-out stone tub, full of water previously sanctified by special incantations.
Aztec Page 19