"Much good their training did those warriors," he growled. "Where are they now? The few who are left are walking around with brands etched into their faces. And you expect to prevail where they could not?"
"I believe a determined and dedicated man can do anything."
"But no man can do everything." Then he laughed again. "Not even you and I can."
"And others, of course. Many others. Those Chichiméca, for instance, whom you so despise. Their lands have not been conquered, nor have they. And theirs is not the only northern nation still defying the white men. If all of those were to rise up and charge southward... Well, we will talk more, Pochotl, when I have begun my studies."
"Talk. Yes, talk. I have heard much of talk."
I was waiting at the Colegio entrance for only a short while before the notarius Alonso arrived and greeted me warmly, adding:
"I was a little concerned, Tenamáxtli, that you might have changed your mind."
"About learning your language? Why, I am sincerely determined—"
"About becoming a Christian," he said.
"What?" Taken aback, I protested, "We never discussed any such thing."
"I assumed you understood. The Colegio is a parroquial school."
"The word tells me nothing, Cuatl Alonso."
"A Christian school. Supported by the Church. You must be a Christian to attend."
"Well, now..." I muttered.
He laughed and said, "It is no painful thing to do. Bautismo involves only a touch of water and salt. But it cleanses you of all sin, and qualifies you to partake of the Church's other sacraments, and assures the salvation of your soul."
"Well..."
"It will be a long while before you are sufficiently instructed and prepared for Catecismo and Confirmatión and first Comunión."
All those words were also meaningless to me. But I gathered that I would be merely a sort of apprentice Christian during that "long while." If in the meantime I could learn Spanish, no doubt I could escape from here before I was totally committed to the foreign religion. I shrugged and said, "As you will. Lead on."
Which he did, leading me into the building and to a room he said was "the office of the registrador." That personage was a Spanish priest, bald on top like all the others I had seen, but very much fatter below, who eyed me with no great show of enthusiasm. He and Alonso exchanged a fairly lengthy conversation in Spanish, and then the notarius spoke to me again:
"At bautismo a new convert is given a Christian name, and the custom is to bestow the name of the saint on whose feast day the bautismo is administered. Today being the feast day of Saint Hilarion the Hermit, you will therefore be styled Hilario Ermitaño."
"I had rather not."
"What?"
I said tentatively, "I believe there is a Christian name called Juan...?"
"Why, yes," said Alonso, looking puzzled. I had mentioned that name because—if I had to have one—that had been the Christian name inflicted on my late father Mixtli. Apparently Alonso made no connection with the man who had been executed, because he said with approval, "Then you do know something about our faith. Juan was that discípulo whom Jesús loved best." I made no reply, for that was just more gibberish to me, so he said, "Then Juan is the name you would prefer?"
"If there is not some rule forbidding it."
"No, no rule... but let me inquire..." He turned again to the fat priest and, after they had conferred, said to me, "Father Ignacío tells me that this is also the feast day of a rather more obscure saint called John of York, once the prior of a priory somewhere in Inglaterra. Very well, Tenamáxtli, you will be christened Juan Británico."
Most of that speech was also incomprehensible to me. And when the priest Ignacio sprinkled water on my head and had me lick a taste of salt from his palm, I regarded the whole ritual as so much nonsense. But I tolerated it, because it clearly meant much to Alonso, and I would not disappoint a friend. So I became Juan Británico and—while I could not know it at the time—I was again being a dupe of those gods who prankishly arrange what seem to be coincidences. Though I very seldom in my life called myself by that new name, it would eventually be heard by some foreigners even more alien than the Spaniards, and that would cause some occurrences most odd.
"Now then," said Alonso, "besides Spanish, let us decide what other classes you will avail yourself of, Juan Británico." He picked up a paper from the priest's table and scanned it. "Instruction in Christian doctrine, of course. And, should you later be blessed with a calling to holy orders, there is also a class in Latin. Reading, writing—well, those must wait. Several other classes are taught only in Spanish, so those must wait, too. But the teachers of handicrafts are native speakers of Náhuatl. Do any of these appeal to you?" And he read from the list, "Carpentry, blacksmithing, tanning, shoemaking, saddlery, glassworking, beer-brewing, spinning, weaving, tailoring, embroidery, lacemaking, begging of alms—"
"Begging?!" I exclaimed.
"In case you should become a friar of a mendicant order."
I said drily, "I have no ambition to become a friar, but I think I could already be called a mendicant, living at the mesón as I do."
He looked up from the list. "Tell me, are you competent at reading the Aztec and Maya books of word-pictures, Juan Británico?"
"I was well taught," I said. "It would be immodest of me to say how well I learned."
"Perhaps you could be of help to me. I am attempting to translate into Spanish what few native books are left in this land. Almost all of them were purged—burned—as being iniquitous and demonic and inimical to the true faith. I manage fairly well with those books whose word-pictures were drawn by speakers of Náhuatl, but some were done by scribes who spoke other languages. Do you think you might be able to help me fathom those?"
"I could try."
"Good. Then I shall ask His Excellency for permission to pay you a stipend. It will not be lavish, but you will be spared the feeling that you are a disgraceful drone, living on charity." After another exchange with the fat priest Ignacio, he said to me, "I have registered you for only two classes, for now. The one I teach in basic Spanish and the one in Christian instruction taught by Father Diego. Any other classes can wait. In the meantime, you will spend your free hours at the Cathedral, helping me with those native books—what we call the códices."
"I shall be pleased," I said. "And I am greatly obliged to you, Cuatl Alonso."
"Let us go upstairs now. Your other classmates should already be seated on their benches and waiting for me."
They were, and I was abashed to find that I was the only grown man among some twenty boys and four or five girls. I felt as my cousin Yeyac must have felt, years ago, back in Aztlan's lower schools, when he had to commence his education with so many classmates who were mere infants. I do not believe there was a single male in the room old enough to wear the máxtlatl under his mantle, and the few girls appeared even younger. Another thing immediately noticeable was the range of skin coloration among us. None of the children was Spanish-white, of course. Most of them were of the same complexion as myself, but a good number were much paler of hue, and two or three were much darker. I realized that the lighter-skinned ones must be the offspring of couplings between Spaniards and us "indios." But whence came those very dark ones? Obviously one of the parents of each had been of my people... but the other parent?
I asked no questions right then. I dutifully sat down on one of the benches set in rows and—while those youngsters craned and leaned around to gawk at this hulking adult in their midst—waited for the first lesson to begin. Alonso stood behind a table at the front of the room, and I must say that I admired his clever approach to the teaching of us.
"We will start," he said in Náhuatl, "by practicing the open sounds of the Spanish language—ah, ay, ee, oh, oo. They are the same sounds as in these words of your tongue. Listen. Acáli... tene... ixtlil... pochotl... calpúli."
The words he had uttered were recognizable by even the youngest in the cl
ass, since they meant "canoe," "mother," "black," "ceiba tree" and "family."
He continued, "You will hear the very same sounds again in these Spanish words. Listen. Acáli... banca. Tene... dente. Ixtlil... piso. Pochotl... polvo. Calpúli... muro."
He led us in repeating those ten words again and again, stressing the sameness of the "open sounds." Only then—not to confuse us—did he demonstrate what the Spanish words stood for.
"Banca," he said, and reached down to pat one of the front-row benches. "Dente," and he pointed to one of his own teeth. "Piso," and he pointed to and stamped his foot on the floor. "Polvo," and he swept his hand across the table, raising a puff of dust. "Muro," and he pointed to the wall behind him.
Then he made us repeat those Spanish words again and again, and join him in pointing to the things meant. Banca, "bench." Dente, "tooth." Piso, "floor." Polvo, "dust." Muro, "wall." Now he returned to our own tongue, saying:
"Very good, class. Now—which of you bright students can tell me five other Náhuatl words that contain those sounds of ah, ay, ee, oh, oo?"
When nobody, including myself, volunteered to do so, Alonso motioned for a small girl on a front bench to stand up. She did, and began timidly, "Acáli... tene..."
"No, no, no," said our teacher, wagging his finger. "Those are the same words I gave you. There are many, many others. Who can speak five of them for us?"
The students, including myself, all sat silent and glanced shyly sideways at each other. So Alonso pointed at me.
"Juan Británico, you are older and I know you have a good store of words in your head. Tell us five of them that contain those various open sounds."
I had already been meditating on this and—I do not know why—a certain five had come into my mind. So now, as mischievously as a schoolboy half my age, I grinned and spoke them:
"Maátitl... ahuilnéma... tipíli... chitóli... tepúli."
A few of the younger children looked blank, but most of the older ones recognized at least some of the words, and gasped with horror or giggled behind their hands, because those were words that any teacher—especially a Christian one teaching in a church school—would not often hear or care to hear.
Glowering at me, Alonso snapped, "Very comical, you impudent babalicón. Go and stand in that corner with your face to the wall. Stay there, and be ashamed of yourself, until class is dismissed."
I did not know what a babalicón was, but I could hazard a guess. So I stood in the corner, feeling that I had been rightfully chastised, and regretting having spoken so to a man who had been kind to me. Anyway, the whole of that day's lesson was given over to repeating, again and again, innocuous words containing those open sounds. I had already mastered the sounds, and memorized those five Spanish words, so I did not miss much by being ostracized and ignored. Also, after the class, Alonso said to me:
"It was a rude and unseemly and infantile thing you did, Juan. And I had to be strict with you as a caution to the others. But I must confide that your wicked caprice did relax the stiffness of those children. Most of them were tense and nervous at this commencement of a new experience. They and I will get along more easily and familiarly from now on. So I forgive your deviltry. This time."
I said, and meant it, that there would not be any more such times. Then Alonso led me along the hall to the room where my next class was assembling. This was where I would be subjected to my first instruction in Christianity, and I was pleased to see that here I was not the oldest pupil. My classmates ranged in age from adolescents to mature adults. There were no children, and only a few females, and among these students there was none of that disturbing diversity of skin color displayed by the youngsters in the other room. However, this was not a class where beginners were being taught the very simplest rudiments of their subject. It had clearly been going on for some time, maybe months, before I joined it. Therefore I was plunged into what, for me, were depths that defied my comprehension.
On that, my first day, the teacher-priest was expounding on the Christian concept of trinity. Padre Diego was bald of hair, not shaven just on the crown of his head, and was pleased when addressed as Tete, our people's fond diminutive of "father." He was very nearly as fluent in Náhuatl as was the notarius Alonso, so I understood everything he said, but not what the words and phrases meant. For example, the word trinity in our tongue is yeyíntetl, and it denotes a group of three, or three things in company, or three entities acting together, or a set of three somethings—such as the three points of a triangle or the three-lobed leaf of certain plants. But Tete Diego kept urging us listeners to adore what is plainly a group of four.
To this day, I have never met a Christian Spaniard who does not wholeheartedly worship a trinity comprising one God, who has no name, and the God's son, who is named Jesucristo, and that son's mother, named María Virgen, and an Espíritu Santo, who, though he has no name, is apparently one of those godling Santos, like San José and San Francisco. However, that makes four to be adored, and how four could constitute a trinity I never could understand.
VII
That day, and each day thereafter—except for the days called Sunday—when I had finished with my two classes at the Colegio, I would report to Alonso de Molina at the Cathedral. We would sit among his heaps of bark-paper books, metl-fiber books, fawnskin books, and discuss the interpretation of this or that page or passage or sometimes just a single pictured symbol.
Of course, the notarius was already well acquainted with such basic matters as the Aztéca's and Mexíca's method of counting numbers, and the differing methods used by other peoples—in the Tzapotéca and Mixtéca languages, for example—and those used by older nations that no longer existed, but had left records of their times—the ancient Maya and Olméca, for example. He also knew that in any book drawn by any scribe of any nation a person depicted with a náhuatl—that is, a tongue—near its head meant the person was speaking. And if the pictured tongue was curly, it meant the person was singing or speaking poetry. And if the pictured tongue was pierced by a thorn, it meant the person was lying. Alonso could recognize the symbols that all our peoples employed to indicate mountains and rivers and the like. He knew many such features of our picture writing. But I was able to correct him, now and then, in some misapprehension.
"No," I might say, "the southernmost inhabitants of The One World—the peoples of Quautemálan—do not call the god Quetzalcóatl by that name. I have never visited those lands but, according to my calmécac teachers, in those southern languages the god has always been known as Gúkumatz."
Or I might say, "No, Cuatl Alonso, you are misnaming these several gods shown here. These are the itzceliúqui, the blind gods. That is why you will find them always pictured, as here, with all-black faces."
That particular remark of mine, I remember, led to my asking Alonso why some of the younger pupils at the Colegio had skin so dark that they were almost black. The notarius enlightened me. There existed certain men and women, he said, called in Spanish Moros or Negros, a pitiably inferior race inhabiting some place called Africa. They were brutish and savage, and could be civilized and domesticated only with great difficulty. But those who could be tamed, the Spanish made into slaves—and a favored few of the Moro men had even been allowed to enlist as Spanish soldiers. Several of those had been among the original troops who had conquered The One World—and those were, like their white comrades, rewarded with grants of tribute here in New Spain, and with slaves of their own, "indio" prisoners of war, the men I had seen with the figure G branded into their faces.
"I have seen two or three of the black men, too, on the streets," I said. "They seem to be fond of rich apparel. They dress even more gaudily than the upper-class white men. Perhaps it is because they are so ugly in the face. Those broad, splayed noses and immense, everted lips and the tight-kinked hair. I have seen no black women, though."
"Just as ugly, believe me," said Alonso. "Most of the Moro conquistadores who were given grants settled on the east coast, arou
nd the Villa Rica de Vera Cruz. And some of those have imported black wives for themselves. But they generally prefer the lighter—and much more handsome—native women."
All warriors, of course, are inclined and expected to rape the womenfolk of their defeated foes, and the white Spanish conquerors naturally had done much of that. But, according to Alonso, the Moro soldiers were even more lustfully inclined to seize and rape anything female that could not outrun them. Whether this had resulted in the birth of such brute creatures as tapir-children or alligator-children, Alonso could not say for sure. But, in New Spain and in older Spanish colonies, too, he said, both Spanish and Moro patrones were still making use, at whim, of their female slaves. Also, though it was not much talked about, there was ample evidence that some Spanish women had done the same; not just the sluts imported from Spain to be whores for hire, but some of the wives and daughters of the highest-born Spaniards. Out of perversity or prurience or simple curiosity, they occasionally copulated with men of any color or class, even their own male slaves. What with this abundance of licentious miscegenation, said Alonso, there resulted an abundance of children with skins ranging from near-black to almost-white.
"Ever since Velázquez took Cuba," he said, "we have found it convenient to apply names of classification to the variously colored offspring. The product of a coupling between a male or female indio and a male or female white person we call a mestizo. The product of a coupling between Moro and white we call a mulato, meaning 'mulish.' The product of a coupling between indio and Moro we call a pardo, a 'drab.' Should a mulato or a pardo and a white person mate, their child is a cuarterón, and a child with that mere one-quarter of indio or Moro blood can sometimes appear to be pure white."
I asked, "Then why bother with such minute specifics of degree?"
"Oh, come now, Juan Británico! Because it can happen that the father or mother of a bastard of mixed blood may come to feel some responsibility for it, or actually become fond of it. As you have noticed, they sometimes enroll such mongrels for an education. Sometimes, too, the parent may bequeath to the child a family title or property. There is nothing to forbid the doing of that. But the authorities—especially Holy Church—must keep precise records, to prevent the adulteration of the pure Spanish blood. Just suppose a cuarterón should pass himself or herself off as white, and thereby trick some unsuspecting real Spaniard into marriage... well... that has happened."
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