Ahuítzotl ladled the second prisoner’s heart into the mouth of Tlaloc’s statue, then he and Nezahualpíli descended again to the pyramid terrace. They and their fellow rulers also stood off to one side, out of the way, and, when they tired of watching the proceedings, idly talked among themselves of whatever Revered Speakers talk about. Meanwhile, the three long lines of captives shuffled in single file along the avenues Tlácopan, Ixtapalápan, and Tepeyáca, and into The Heart of the One World, and between the close-pressing ranks of spectators, and one behind another up the pyramid staircase.
The hearts of the first xochimíque, perhaps the first two hundred of them, were ceremoniously ladled into the mouths of Tlaloc and Huitzilopóchtli until the statues’ hollow insides could hold no more, and the stone lips of the two gods drooled and dribbled blood. Of course, those hearts crammed into the statues’ cavities would in time rot down to a sludge and make room for more. But that day, since the priests had an overabundance of hearts, the ones later plucked out were tossed into waiting bowls. When the bowls were filled and heaped with hearts, still steaming, some still feebly pulsing, under-priests took them and hurried down the Great Pyramid, into the plaza and the streets of the rest of the island. They delivered the surplus bounty to every other pyramid, temple, and god statue in both Tenochtítlan and Tlaltelólco—and, as the afternoon wore on, to temples in the mainland cities as well.
The prisoners endlessly ascended the right side of the pyramid’s staircase, while the gashed bodies of their predecessors tumbled and rolled down the left side, kicked along by junior priests stationed at intervals, and while the gutter between the stairs carried a continuous stream of blood which puddled out among the feet of the crowd in the plaza. After the first two hundred or so of xochimíque, the priests abandoned all effort or pretense at ceremony. They laid aside their incense pots and banners and holy wands, they ceased their chanting, while they worked as quickly and indifferently as Swallowers on a battleground—meaning that they could not work very neatly.
The hurried ladling of hearts into the statues had spattered the interior of both temples until their walls and floors and even ceilings were coated with drying blood. The excess blood ran out their doors, while still more blood poured off the sacrificial stone, until the whole platform was awash with it. Also, many prisoners, however complacently they came to their fate, involuntarily emptied their bladders or bowels at the moment of lying down under the knife. The priests—who, that morning, had been clad in their usual vulturine black of robes, lank hair, and unwashed skin—had become moving clots of red and brown, of coagulated blood, dried mucus, and a plaster of excrement.
At the base of the pyramid, the meat cutters were working just as frantically and messily. From Armed Scorpion and a number of other Texcaltéca knights they had cut the heads, to be boiled down for their skulls, which would then be mounted on the plaza skull rack reserved to commemorate xochimíque of distinction. From those same bodies they had hacked off the thighs, to be broiled for that night’s feast of the victorious warriors. As more and more cadavers tumbled down to them, the meat cutters sliced off just the choicest portions, to be fed immediately to the plaza menagerie’s animals, or to be salted and smoked and stored for later feeding to the beasts, or to any distressed poor folk or master-less slaves who came begging for such a dispensation.
The mutilated bodies were then hastily carried by the butchers’ boys to the nearest canal, the one that flowed under the Tepeyáca avenue. There they were dumped into big freight canoes which, as each was loaded, set off for various points on the mainland: the flower nurseries of Xochimílco, the orchards and produce farms elsewhere around the lakes, where the bodies would be buried for fertilizer. A separate, smaller acáli accompanied each fleet of scows. It carried fragments and chips of jadestone—bits too small to be of any other use—one of which would be put in the mouth or the fist of each dead man before he was interred. We never denied to our vanquished enemies that talisman of green stone which was necessary for admission to the afterworld.
And still the procession of prisoners went on. From the summit of the Great Pyramid, a mixture of blood and other substances ran in such torrents that, after a while, the stairway’s disposal gutter could not contain it all. It cascaded like a slow, viscous waterfall down the steep steps themselves, it surged among the dead bodies flopping down, it bathed the feet of the live men plodding up, and made many slip and fall. It ran in sheets down the smooth walls of the pyramid on all four sides. It spread out across the entire extent of The Heart of the One World. That morning the Great Pyramid had gleamed like the snow-covered conical peak of Popocatépetl. In the afternoon, it looked like a heaped platter of breast of fowl over which the cook had lavishly poured a thick red moli sauce. It looked like what it was providing: a great meal for the gods of great appetite.
An abomination, Your Excellency?
What horrifies and nauseates you, I think, is the number of men put to death at that one time. But how, my lord, can you set a measure to death, which is not an entity but a void? How can you multiply nothingness by any number known to arithmetic? When just one man dies, the whole living universe ends, as far as he is concerned. Every other man and woman in it likewise ceases to exist; loved ones and strangers, every creature, every flower, cloud, breeze, every sensation and emotion. Your Excellency, the world and every least thing in it dies every day, for somebody.
But what demonic gods, you ask, would countenance the obliteration of so many men in a single indiscriminate slaughter? Well, your own Lord God, for one …
No, Your Excellency, I do not think I blaspheme. I merely repeat what I was told by the missionary friars who instructed me in the rudiments of Christian history. If they spoke the truth, your Lord God was once displeased by the increasing corruption of the human beings He had created, so He drowned them all in one great deluge. He left alive only a single boatman and his family to repopulate the earth. I have always thought the Lord God preserved a rather curious selection of humans, since the boatman was prone to drunkenness, and his sons to behavior I should judge peculiar, and all their progeny to quarrelsome rivalries.
Our world too, and every human in it, was once destroyed—and also, be it noted, by a calamitous inundation of water—when the gods got dissatisfied with the men then inhabiting it. However, our histories may go back further than yours, for our priests told us that this world had been previously scoured clean of humankind on three other occasions: the first time by all-devouring jaguars, the second time by all-destroying windstorms, the third time by a rain of fire from the skies. Those cataclysms happened, of course, sheaves of sheaves of years apart, and even the most recent one, the great flood, was so long ago that not the wisest tlamatíni could precisely calculate its date.
So the gods have four times created our One World and peopled it with human beings, and four times they have declared the creation a failure, wiped it out and started again. We here, now, all of us living, constitute the fifth experiment of the gods. But, according to the priests, we live just as precariously as any of those earlier unfortunates, for the gods will someday decide to end the world and all again—the next time by means of devastating earthquakes.
There is no knowing when they may commence. We of this land always thought it possible that the earthquakes might come during the five hollow days at the end of a year, which is why we made ourselves so inconspicuous during those days. It seemed even likelier that the world would end at the end of that most significant year, the fifty-second year of a sheaf of years. So it was at those times that we abased ourselves, and prayed for survival, and sacrificed even more abundantly, and celebrated the New Fire ceremony.
Just as we did not know when to expect the world-ending earthquakes, so we did not know how the earlier men on earth had brought down the wrath of the gods in the form of jaguars, winds, fire, and flood. But it seemed a safe assumption that those men had failed sufficiently to adore and honor and make offerings of nourishment t
o their creators. That is why we, in our time, tried our best not to be lax in those respects.
So, yes, we slew countless xochimíque to honor Tlaloc and Huitzilopóchtli on the day of the dedication of the Great Pyramid. But try to look at it as we did, Your Excellency. Not one man gave up more than his own one life. Each man of those thousands died only the once, which he would have done anyway, in time. And dying thus, he died in the noblest way and for the noblest reason we knew. If I may quote those missionary friars again, Your Excellency, though I do not recall their exact words, it seems there is a similar belief among Christians. That no man can manifest greater love than to surrender his life for his friends.
Thanks to your instructive missionaries, we Mexíca know now that, even when we did right things, we did them for the wrong reasons. But I regret to remind Your Excellency that there are still other nations in these lands, not yet subdued and absorbed into the Christian dominion of New Spain, where the unenlightened still believe that a sacrificial victim suffers only briefly the pain of the Flowery Death before entering a delightful and eternal afterlife. Those peoples know nothing of the Christian Lord God, Who does not confine misery to our brief lives on earth, but also inflicts it in the afterworld of Hell, where the agony is everlasting.
Oh, yes, Your Excellency, I know that Hell is only for the multitude of wicked men who deserve eternal torment, and that a select few righteous men go to a sublime glory called Heaven. But your missionaries preach that, even for Christians, the felicitous Heaven is a narrow place, hard to get to, while the terrible Hell is capacious and easily entered. I have attended many church and mission services since the one that converted me, and I have come to think that Christianity would be more attractive to the heathen if Your Excellency’s priests were able to describe the delights of Heaven as vividly and gloatingly as they dwell upon the horrors of Hell.
Apparently His Excellency does not care to hear my unsolicited suggestions, not even to refute or debate them, and prefers instead to take his leave. Ah, well, I am but a novice Christian, and probably presumptuous in voicing opinions still unripened. I will drop the subject of religion, to speak of other things.
The warriors’ feast, held in what was then the banquet hall of this very House of Song, on the night of the Great Pyramid’s dedication, did have some religious connotations, but they were minor. It was believed that, when we victors dined on the broiled hams of the sacrificed prisoners, we thereby ingested some of the dead men’s strength and fighting spirit. But it was forbidden that any “revered father” eat the flesh of his own “beloved son.” That is, no one could eat of any prisoner he himself had captured, because, in religious terms, that would be as unthinkable as an act of incest. So, though all the other guests scrambled to seize a slice of the incomparable Armed Scorpion, I had to be content with the thigh meat of some less esteemed enemy knight.
The meat, my lords? Why, it was nicely spiced and well cooked and served with an abundance of side dishes: beans and tortillas and stewed tomatoes and chocolate to drink and—
The meat nauseous, my lords? Why, quite the contrary! It was most savory and tender and pleasing to the palate. Since the subject so excites your curiosity, I will tell you that cooked human flesh tastes almost exactly like the meat you call pork, the cooked flesh of those imported animals you call swine. Indeed, it is the similarity of texture and flavor which gave rise to the rumor that you Spaniards and your swine are closely related, that both Spaniards and pigs propagate their species by mutual intercourse, if not legal intermarriage.
Yya, do not make such faces, reverend friars! I never believed the rumor, for I could see that your swine are only domesticated animals akin to the wild boars of this land, and I do not think even a Spaniard would copulate with one of those. Of course, your pig meat is much more flavorsome and tender than the gamy, sinewy meat of our untamed boars. But the coincidental similarity of pork and human flesh is probably the reason why our lower classes early took to eating pig meat with such avidity, and probably also the reason why they welcomed your introduction of swine with rather greater enthusiasm than, for instance, they welcomed your introduction of Holy Church.
As was only fair, the guests at that night’s banquet consisted mostly of Acólhua warriors who had come to Tenochtítlan in Nezahualpíli’s retinue. There were a token few of Chimalpopóca’s knights of the Tecpanéca, and of us Mexíca there were only three: myself and my immediate superiors in the field, the Cuachic Blood Glutton and the Arrow Knight Xococ. One of the Acólhua present was that soldier who had had his nose cut off in the battle and replaced afterward, but it was gone again. He told us, sadly, that the physician’s operation had not been a success; the nose had gradually turned black and finally fallen off. We all assured him that he looked not much worse without it than he had with it, but he was a mannerly man, and he sat well apart from the rest of us, not to spoil our appetites.
For each guest there was a seductively dressed auyaními woman to serve us tidbits from the platters of food, to fill the smoking tubes with picíetl and light them for us, to pour chocolate and octli for us, and, later, to retire with us to the curtained little bedrooms around the main chamber. Yes, I see the displeasure in your expressions, my lord scribes, but it is a fact. That feast of human meat and the subsequent enjoyment of casual copulation—they took place right here in this now sanctified diocesan headquarters.
I confess I do not remember everything that occurred, for I smoked my first poquíetl that night, and more than one of them, and I drank much octli. I had timidly tasted that fermented maguey juice before, but that night was the first time I indulged in enough of it to addle my senses. I remember that the gathered warriors did much boasting of their deeds in the recent war, and in wars past, and there were many toasts to my own first victory and my swift promotion upward through the ranks. At one point, our three Revered Speakers honored us with a brief appearance, and lifted a cup of octli with us. I have a vague recollection of thanking Nezahualpíli—drunkenly and fulsomely and possibly incoherently—for his gift of trade goods and trade currency, though I do not recall his reply, if he made any.
Eventually and not at all hesitantly, thanks perhaps to the octli, I retired to one of the bedrooms with one of the auyaníme. I remember that she was a most comely young woman with hair artificially colored the red-yellow of the jacinth gem. She was exceptionally accomplished at what was, after all, her life’s occupation: giving pleasure to victorious warriors. So, besides the usual acts, she taught me some things quite new to me, and I must say that only a soldier in his prime of vigor and agility could have kept up his part of them for long, or endured hers. In return, “I caressed her with flowers.” I mean to say, I performed upon her some of the subtle things I had witnessed during the seduction of Something Delicate. The auyaními obviously enjoyed those attentions and marveled much at them. Having coupled always and only with men, and with rather crude men, she had never before known those particular titillations—and I believe she was pleased to learn of them and add them to her own repertory.
At last, sated with sex, food, smoke, and drink, I decided I would like to be alone for a while. The banquet hall was murky with stale air and layers of smoke, with the smells of leftover food and men’s sweat and burnt-out pitch torches, all of which made my stomach feel queasy. I left The House of Song and walked unsteadily toward The Heart of the One World. There my nostrils were assailed by an even worse smell, and my stomach churned. The plaza swarmed with slaves scraping and swabbing at the blood caked everywhere. So I skirted the outside of the Snake Wall until I found myself at the door of the menagerie I had visited with my father once, long ago.
A voice said, “It is not locked. The inmates are all caged, and anyway they are now gorged and torpid. Shall we go in?”
Even at that time of night, long past midnight, I was scarcely surprised to see him: the bent and wizened cacao-brown man who had also been present at the menagerie that other time, and present at other times
in my life since. I muttered some thick-tongued greeting, and he said:
“After a day spent enjoying the rites and delights of human beings, let us commune with what we call the beasts.”
I followed him inside and we strolled along the walkway between the cages and cubicles. All the carnivorous animals had been well fed with the meat of the sacrifices, but the constantly running water of the drains had flushed away almost all trace and smell of it. Here and there a coyote or jaguar or one of the great constrictor snakes opened a drowsy eye at us, then closed it again. Only a few of even the nocturnal animals were awake—bats, opossums, howler monkeys—but they too were languid and made only quiet chitters and grunts.
After a while, my companion said, “You have come a long way in a short time, Fetch!”
“Mixtli,” I corrected him.
“Mixtli again, then. Always I find you with a different name and pursuing a different career. You are like that quicksilver which the goldsmiths use. Adaptable to any shape, but not to be confined in any one for long. Well, you have now had your experience of war. Will you become a professional military man?”
“Of course not,” I said. “You know I have not the eyesight for that. And I think I do not have the stomach for it either.”
He shrugged. “Oh, a soldier acquires callosity after only a few fights, and his stomach no longer rebels.”
“I did not mean a stomach for fighting, but for the celebrations afterward. Right now I feel quite—” I belched loudly.
“Your first inebriation,” he said, with a laugh. “A man gets used to that, too, I assure you. Often he gets to enjoy it, even to require it.”
“I think I had rather not,” I said. “I have recently experienced too many firsts too rapidly. Now I should like just a little while of repose, devoid of incidents and excitements and upsets. I believe I can prevail on Ahuítzotl to engage me as a palace scribe.”
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