Текст книги "Aztec Autumn"

Автор книги: Gary Jennings

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"Xitli?"said both Netzlin and myself, blinking at her, because that word means "urine."

Citláli blushed with embarrassment and said, "Well, like myxitli, anyway. You see, Tenamáxtli, we have only a single public retiring-closet here on this street, and only immodest women go there to urinate. Most of us use axixcáltin pots and, when they are full, go and empty them in that closet's pit."

"But nobody—not even a Spanish woman, I am sure—urinates powder,"I said. "Unless, Citláli, you are one uncommon human being."

"I am no such thing, you simpleton!" she said, in mock anger, but blushing again. "However, I have noticed that while the xitli sits undisturbed between emptyings, at the bottom of the axixcáli there come into being some little whitish crystals."

I stared at her, cogitating.

"The way a moss or a scale sometimes develops at the bottom of a water jar," she elaborated, as if she thought me so dense that I needed a simple illustration.

I continued staring at her, making her blush redder yet.

"Those crystals I speak of," she said, "if they were ground very fine on a metlatl stone, they would be a powder just like those white grains you have there."

Almost breathlessly, I said, "You may have hit on it, Citláli."

"What?!" her husband exclaimed. "You think that is why the soldier mentioned women in connection with the secret powder?"

"In an intimateconnection," I reminded him.

"But would a female's xitli be any different from a male's?"

"In one respect, I knowit is, and so do you. You must have seen that when a man urinates outdoors, on the grass, the grass is not at all affected. But wherever a woman urinates, the grass goes brown and dead."

"You are right," he and his wife said together, and Netzlin added, "It is such a commonplace occurrence that no one ever even speaks of it."

"And charcoal is also a commonplace thing," I said. "And so is the volcanic yellow azufre. It stands to reason that something as common as a female's xitli could provide the third ingredient of the pólvora. Citláli, forgive my audacious rudeness, but may I borrow your axixcáli pot for a while, and do some experimenting with its contents?"

She went still redder in the face, maybe by now all the way down to her taut belly, but her laugh was unabashed. "Do with it what you like, you preposterous man. Only do bring back the pot, please. I have ever more frequent need of it now that the child is due to be born at any moment."

It took both hands to carry the clay container, covered but audibly sloshing, back to the mesón—and I got some queer looks from passersby along the way, because everyone knows an axixcáli by sight.

Yes, I had been living all this while at the mesón—or at least sleeping and taking meals there—and so had Pochotl, while many other lodgers had come and gone in the meantime. So, feeling guilty about my leech-like dependence on the friars of San José, I had often joined Pochotl in helping them clean the place, fetch wood to stoke the fires, stir and serve the soup, things like that. I might have thought that the friars were lenient about my staving on and on because they knew of my attending classes next door. But they were equally lenient about the perpetual residence of Pochotl, so obviously they were not showing me any partiality. In my opinion, they were kindheartedly carrying charity to an extreme of benevolence. Even though I was one of its chief beneficiaries, that day I returned from visiting Netzlin and Citláli, I made bold to ask one of the soup-ladling friars about that.

To my bewilderment, the friar actually sneered at me. "You think we do this for love of you shiftless layabouts?" he snarled. "We do this in God's name, for our own souls' sake. Our order bids us to debase ourselves, to work among the lowest of the lowly, the filthiest of the filthy. I am here at this mesón only because so many other brothers of the order had already volunteered for the leprosery that there was no room there for me. I had to settle for serving you indio sluggards. And that I do, and in doing that I lay up for myself credits in heaven. But one thing I do not have to do is associatewith you. So get back to your lazy fellow redskins."

Well, I thought charity comes in some strange guises. I wondered if the nuns of Santa Brígida felt similar contempt for the multicolored orphans in their charge—caring for them ostensibly in the name of their God, but really in the expectation of reward in the afterlife. I wondered also if Alonso de Molina had been kind and helpful to me only for that same reason. Such thoughts naturally strengthened my resolve not to adopt such a crass religion. Bad enough that my tonáli had decreed that I be born into The One World precisely when I would have to share my lifetime with these Christians; I certainly did not intend to spend my afterlife among them.

No longer feeling guilty, but feeling ashamedof myself for having partaken of the friars' grudging charity, I decided to move away from their mesón. The Cathedral elders had been paying me only a pittance for my work with notarius Alonso—barring whatever extra they had paid for my three articles of Spanish attire: shirt, trousers and boots. Still, of my wages I had spent only the occasional bit for a midday meal, so my savings should enable me to take lodging at one of the cheap native hostelries situated in the colación neighborhoods. I went to my pallet determined that this was the last night I would sleep there, that in the morning I would pack up my few belongings—which now included Citláli's axixcáli—and be gone. However, no sooner had I made that decision than it turned out that the decision had already been made for me, doubtless by those same mischievous, interfering gods who had for so long been persistently at my heels.

In the middle of the night I was awakened—as was everyone else in the men's chamber—by the shouting of the aged warder whom the friars left to watch over the premises after they had departed:

"¡Señor Tennamotch! ¿Hay aquí un señor bajo el nombre de Tennamotch?"

I knew he meant me. My name, like so many other Náhuatl words, was always a tongue-twister for the Spaniards, particularly because they are unable to pronounce the soft "sh" sound represented by the letter xwith which they write my name. I scrambled up from my pallet, threw on my mantle, and went down the stairs to where the old man stood.

"¿Señor Tennamotch?"he barked, angry at having been disturbed himself. "Hay aquí una mujer insistente e importuna. La vejezuela demanda a hablar contigo."

A woman? Insistently demanding to speak to me? The only female I could think of, who might come seeking me at midnight, was the mulata child Rebeca, and that was highly unlikely. Anyway, the warder had called her an "old hag." Mystified, I followed him out the front door, and there stood a woman, old indeed, and no one I had ever seen before. Tears were flowing down along the many wrinkles of her face as she said in Náhuatl:

"I am midwife to the young woman friend of yours, Citláli. The baby is born, but the father has died."

I was shocked, but not too shocked to correct her. "You mean the mother, surely." Even I knew that even the healthiest-appearing woman could die in giving birth, but it gave me a heart pang that dear Citláli should have done so.

"No, no! The father. Netzlin."

"What? How could that be?" Then I remembered his extreme eagerness to see a son born to him. "Did he die of the excitement? Of a stroke of the hands of a god?"

"No, no. He waited in the front room, pacing. The instant the baby gave its first cry in the other room, Netzlin roared triumphantly and went crashing out the door into the street, bellowing, 'I have a son!' though he had not yet even seen the child."

"Well? Did he come back and find it was a daughter? And thatkilled him?"

"No, no. He gathered all the men of the barrio, and bought much octli for them, and they all got drunk, but he much more drunk than the others."

"And thatkilled him?" I demanded in frustration. "Old mother, you will never make a storyteller. Best stick to midwifing."

"Well... yes. But, after tonight, I think I may even give up that humble profession and—"

"Willyou get on?" I shouted, almost dancing in impatience.

"Yes, yes. You could say the drinking did kill poor fuddled Netzlin. He was caught by the soldiers on night patrol. They beat and cut him to death."

I was too stunned to say anything. The old midwife went on:

"The neighbors came to tell us. Citláli was already near to frenzy. and the news of Netzlin's death on top of everything else drove her near to madness. But she was able to tell me where to find you and—"

"What do you mean—on top of everything else? Did the birthing cause injury to her? Is she in pain? In danger?"

"Just come, Tenamáxtli. She needs comforting. She needs you."

Rather than go on asking frantic questions and getting dotard answers that were nearly sending meinto a frenzy, I said, "Very well, old mother. Let us hurry."

As we approached the unlighted house, we heard no screams or moans or other sounds of distress coming from within. But I let the old woman precede me, and waited in the front room while she tiptoed into the other. She returned with a finger held to her lips, whispering: "She sleeps at last."

"She is not dead?"I asked, in a sort of a shout of a whisper.

"No, no. Only sleeping, and that is good. But come now—quietly—and see the infant. It sleeps also."

With a tongs, she plucked an ember from the cooking hearth and used it to light a coconut-oil lamp, and with that led me into the room where Citláli slept. In a straw-padded box beside her pallet lay the child, neatly swathed, and the midwife held the lamp so I could look down at it. To me it looked like any other newborn: red and raw and as wrinkled as the midwife, but apparently entire, with all the requisite appendages, the proper number of ears and fingers and toes and such. It lacked hair, true, but there was nothing unusual about that.

"Why did you want me to see it, old mother?" I whispered. "I have seen babies before, and this one appears no different."

"Ayya, friend Tenamáxtli, it has no eyes."

"The child is blind? How could you tell?"

"Not just blind. It has no eyes.Look more closely."

Since the child was asleep, I had taken for granted that its eyelids were closed. But now I could see that there was no line of closed lashes. Where there should have been lids, each eye socket was closed over—from the faint little eyebrows down to the cheekbones—with the same delicate skin that covered the rest of the face, only slightly indented where the eyeballs should have been.

"By all the darkness of Míctlan," I muttered, horrified. "You are right, old mother. It is a monster."

"That is why Citláli was so distraught, even before she heard the news about Netzlin. At least he was spared knowing of this." She hesitated, then asked, "Shall I throw it into a canal?"

That would have been the kindest thing, for both Citláli and the infant. It would indeed have been the obligatorything, according to the customs of The One World. Children born defective in either body or intellect were disposed of, immediately the defect was discovered. It was the natural and expected thing to do, in order that such creatures not grow up to be a burden to themselves and to the community, or, worse, perhaps to bear similarly blighted children themselves. No one wept or regretted or disputed the quick disposal of such unfortunates. It was too plainly necessary, to maintain undiluted the best physical and mental qualities of the race. One nation, the Cloud People of Uaxyácac, renowned for their beauty, even disposed of infants who were merely ugly.

But, I reminded myself, this was no longer The One World, free to follow its age-old, wise traditions. I knew that the Christians let their own varicolored and despised mongrel offspring live and grow up—even those wretched ones of splotched brown-and-white complexion that they called pintojos,from whom everyoneof every other color turned his gaze away in revulsion. So there was probably a Christian law requiring that anychild—though misbegotten and, for whatever reasons of practicality, unwanted—must be kept and reared, at whatever cost in misery to itself, its parents and all the rest of society. I was not surethat such a law existed; I would have to remember to ask Alonso if the Christians truly were that insensitive and pitiless and unmerciful. Anyway, this one poor creature's fate need not be decided this very night, so I told the midwife:

"It is not for me to say. Netzlin would assuredly have told you to get rid of it. But he is gone, and Citláli is its only parent. We will wait for her to wake."

X

"I wish to keep the child," said Citláli when she had awakened and I had spoken some consoling and encouraging words, and she was able to regard the two sudden disasters in her life with more composure than she had the night before.

I asked her, "Have you considered what you will have to bear? Besides staying in constant and vigilant attendance on the child—perhaps even until it is full grown, or even until one of you dies—you will suffer the scorn and derision of all our people, especially our priests. And to what sort of tonáli has your baby been destined? A life of abject dependence on its mother. A life of inability to deal with the commonest happenings of every day, let alone any real difficulty that may come along. Practically no hope of its ever doing anything in life to earn a place in the happy afterworld of Tonatíucan. Why, no tonalpóqui will even deign to consult his book of omens to give the child an auspicious name."

"Then its birthday name will have to serve as its only name," she murmured, undeterred. "Yesterday was the day Two-Wind, was it not? So—Ome-Ehécatl its name will be, and that is fitting. The wind has no eyes, either."

"There," I said, "you have spoken it. Ome-Ehécatl will never even see you, Citláli; never know what its own mother looks like; never marry and give you grandchildren; never support you in your old age. You yourself are still young and comely and talented in your craft, and sweet of nature, but you will not likely attract another husband, not with such a gross impediment hung upon you. Meanwhile—"

"Please, Tenamáxtli, no more," she said sadly. "In my sleep I confronted all those obstacles in my dreams, one after another. And you are right. They are formidable. Nevertheless, little Ehécatl is all that I have left of Netzlin and our life together. That little I wish to keep."

"Very well, then," I said. "If you mustpersist in this folly, I insist on helping you to do so. You will need a friend and an ally against those obstacles."

She looked at me unbelievingly. "You would encumber yourself with both of us impediments?"

"For as long as I can, Citláli. Mind you, I do not speak of marriage or of permanence. There will come a time when I expect to be doing—other things."

"That plan of which you have spoken. To drive the white men out of The One World."

"Yes, that. But, for right now, I had already decided to move out of the mesón and seek private lodgings. I will stay here with you—if you agree—and contribute my savings to the household. I think I need no further classes in my study of Spanish, and I knowI want no more in the study of Christianity. I will continue to do my work with the Cathedral's notarius, to keep on earning those wages. In my free time I will occupy Netzlin's concesión stall in the market. I see there is a supply of baskets yet to be sold, and when you regain your strength, you can make more. There will be no need for you ever to leave Ehécatl's side. In the evenings, you can assist me in my experiments at making pólvora."

"It is more than I could have hoped for, and you are kind to offer it, Tenamáxtli." But she looked vaguely troubled.

"You have been kind to me, Citláli, ever since we met. And already helpful, I believe, in that matter of the pólvora. Have you some objection to my offer?"

"Only that I, too, have no intention of marrying anyone. Or to be anyone's woman. Even if that is the price of survival."

I said stiffly, "I suggested no such thing. Nor did I expect you to infer it."

"Forgive me, dear friend." She reached out a hand and held mine. "I am sure you and I could easily become... and I know the powdered root that safeguards against... but it does not alwaysavert mishaps... Ayya, Tenamáxtli, I am trying to say that I very well might yearn someday to have you—but notto chance having another deformed child like—"

"I understand, Citláli. I promise, we shall live together as chastely as brother and sister, bachelor and spinster."

Which is what we did, and for quite a long time, during which many things occurred, of which I shall try to tell in sequence.

That first day, I removed my belongings—and the sloshing axixcáli pot—from the Mesón de San José, never to go there again. I also took away with me the artificer Pochotl, and led him to the Cathedral, and introduced him to the notarius Alonso, and highly recommended him as the one man best qualified to devise all those sacramental baubles that were wanted. Before Alonso, in turn, led him off to meet the clerics who would instruct and supervise him, I told Pochotl where I would be living from now on, and then told him in an undertone:

"I will, of course, be seeing you here at the Cathedral, and will be much interested in your progress with this work. But I trust you will report to me at my new lodgings your progress in that otherwork."

"I will, to be sure. If all goes well for me here, I shall be immeasurably indebted to you, Cuatl Tenamáxtli."

And that very night I began my attempts at concocting pólvora. All the traveling the axixcáli had endured had not dissolved or disturbed the little whitish crystals that, true to Citláli's word, had formed in the bottom of the pot. I gingerly extracted those from the xitli, and set them to dry on a piece of bark paper. Then, simply at a venture, I set the pot itself on the hearth fire until the remaining urine came to a boil. It produced a fearful stink and made Citláli exclaim, in mock horror, that she was sorry she had let me move into the house. However, my venture proved worthwhile; when all the xitli had boiled away, it left still more of the little crystals.

While all of those were drying, I went off to the market and easily found lumps of charcoal and of the yellow azufre for sale, and brought home with me a quantity of each. While I pounded those lumps into powder with the heel of my Spanish boot, Citláli, though still abed, ground the xitli crystals on a métlatl stone. Then, on my piece of bark paper, I thoroughly mixed the black, yellow and white grains together in equal measure. For the sake of caution against accident, I took the paper to the muddy alley outside the house. A number of the neighborhood children, already attracted by the stench I had inflicted on the locality, watched with curiosity as I touched an ember from the hearth to that powder mixture. And then they cheered, though the result was no thunder or lightning, merely a small, sparkly fizzle and a cloud of smoke.

I was not too disappointed to make a gracious bow to the children in thanks for their applause. I had already perceived, in the pinch of pólvora I had got from the young soldier-fowler, that the mixture was not compounded equally of black, white and yellow. But I had to start somewhere,and this first attempt had been a success in one important respect. Its cloud of blue smoke smelled exactly like the smoke that had erupted from the arcabuces at the lakeside. So the crystal derived from female urine mustbe the third ingredient of pólvora. Now I had only to try various proportions of those ingredients to achieve the proper balance. My chief problem, obviously, would be the procurement of enough of those xitli crystals. I half thought of asking the gathered children to run home and bring me all their mothers' axixcáltin. But I dismissed that idea; it would cause questions from the neighbors—the first, probably, being their asking why a demented man was at large in their streets.

Some months went by, during which I kept boiling urine at every opportunity, until I think the neighborhood in general had got used to the smell, but I personally was getting thoroughly sick of it. Anyway, that labor did yield the crystals, though still in minute quantities, making it difficult for me to try differing measures of the white powder and the other two colors. I kept track of all my experiments, recording them on a piece of paper that I was careful not to misplace—listing them like this: two parts black, two yellow, one white; and three parts black, two yellow, one white; and so on. But no mixture I tried gave any more heartening result than the very first, when the proportions had been one and one and one. That is to say, most mixtures provided only a sparkle, fizzle and smoke, and some gave no result at all.

Meanwhile, I had explained to the notarius Alonso why I was ceasing to attend the classes at the Colegio. He agreed with me that my fluency in Spanish would be best improved, henceforward, by my actually speaking and hearing it, rather than studying the rules of it. He was not so approving, however, of my retirement from Tete Diego's teachings about Christianity.

"You could be imperiling the salvation of your immortal soul, Juan Británico," he said solemnly.

I asked, "Would not God count it a good deed that I hazard my salvation in order to support a helpless widow woman?"

"Well..." he said, uncertain. "But only until she is able to support herself, Cuatl Juan. Then you must resume your preparation for Confirmation."

At intervals thereafter, he would inquire as to the health and condition of the widow, and every time I could tell him honestly that she was still housebound, having to care for her crippled child. Thereafter, too, I believe Alonso kept me employed long beyond the time that I was really of any use to him—finding ever more obscure, even dull and valueless pages of word-pictures made far away and long ago, for me to help him translate—just because he knew that my wages went mostly for the upkeep of my little household.

Whenever I was not occupied with that, I visited the several workrooms that the Cathedral had provided for Pochotl. His clerical employers had first tested his skill by giving him a very small amount of gold in a lump, to see what he might do with it. I forget what it was that he created, but it made the priests ecstatic. From then on, they allowed him increasing quantities of gold and silver, and gave him instructions as to what to make—candlesticks and censers and various urns—and left the actual design of those things to him, and were vastly pleased with every one of them.

So now Pochotl was master of a smelter room where all the metals he used were melted and refined; a forging room where the coarser metals—iron, steel, brass—were hammered into shape; a room of mortars and crucibles in which the precious metals were liquefied; a room of workbenches, all strewn with tools of the utmost delicacy. And of course he had many assistants, some of them who had previously also been jewel-artificers in Tenochtítlan. But most of the helpers were slaves—and most of those were Moros, because those people are immune to the hottest heat—who did the heavy drudgery requiring not much skill.

Naturally, Pochotl was as happy as if he had been transported alive to the blissful afterworld of Tonatíucan—"Have you noticed, Tenamáxtli, how I am becoming enviably fat again, now that I am well paid and well fed?"—and he enjoyed showing me his every new production, and he took pleasure in my admiring them as much as the priests did. But there at the Cathedral he and I never spoke of his other work; that project we discussed only when he came to the house, to ask questions about various parts of the arcabuz that I had sketched for him:

"Is this piece supposed to move like so? Or like so?"

And in time he began to bring actual metal pieces to show, for my approval or comment.

"It is a good thing," he said, "that you got me appointed to the Cathedral's enterprise at the same time you asked me to build this weapon. Just the making of the arcabuz's long, hollow tube would have been impossible without the tools I now have. And only today, I was trying to bend a thin metal strip into that spiral you called a spring, and fumbling at it, when I was unexpectedly interrupted by a certain Padre Diego. He startled me by speaking to me in Náhuatl."

"I know the man," I said. "Caught you, did he? And he would hardly believe a spring to be any kind of church decoration. Did he scold you for neglecting your proper work?"

"No. But he did ask what I was fooling with. Cunningly, I told him that I had had an idea for an invention, and I was struggling to bring it into reality."

"An invention, eh?"

"That is what Padre Diego said, too, and he laughed in ridicule. He said, 'That is no invention, maestro.It is a contrivance that has been familiar to us civilized folk for ages and ages.' And then—can you guess what he did, Tenamáxtli?"

"He recognized it as a piece of an arcabuz," I groaned. "Our secret project is exposed and thwarted."

"No, no. Not at all. He went away somewhere and came back, bringing me a whole handful of different sorts of springs. The spiral coil that I require to spin the grooved wheel." He showed me the spring. "Also the flat kind that bends back and forth, which I need for snapping what you called the cat's-paw." He showed me that one, too. "In brief, I now know how to make those things, but I do not need to. The good priest made me a gift of them."

I let out my breath in a sigh of relief. "Marvelous!" I exclaimed. "For once, the coincidence-loving gods have been gracious. I must say, Pochotl, you are having more success than I." And I told him of my discouraging experiments with the pólvora.

He thought for a moment, then suggested, "Perhaps you are not experimenting under the right conditions. From what you have described as the workings of the arcabuz, I think you cannot judge the efficacy of the pólvora until you pack it into a tightly constricted space before you touch fire to it."

"Perhaps," I said. "But I have only pinches of the powder to work with. It will be a long time before I can fabricate enough of it to packinto anything."

However, the very next day the gods of coincidence arranged another happy furtherance of my project.

As I had promised Citláli, I was spending some part of every day at the late Netzlin's market stall. That required little of me except to be there standing among the baskets whenever a customer wished to buy one, because Citláli had told me the price she expected to be paid for each one—in cacao beans or snippets of tin or maravedí coins—and the customer could judge the quality without my needing to point it out. He or she could even pour water into any of Citláli's baskets to test it; they were all so tightly woven that they would not leak water, let alone seeds or meal or whatever else they were destined to contain. Since there was nothing else for me to do, between customers, I spent the time conversing with passersby or smoking picíetl with other stall-keepers or—as I was doing on the day of which I speak—pouring onto my stall's shopboard small mounds of charcoal, azufre and xitli powders, so I could morosely meditate on them and their infinite number of possible combinations.

"Ayya,Cuatl Tenamáxtli!" boomed a hearty voice in a pretense of dismay. "Are you going into competition with mywares?"

I looked up. It was a man named Peloloá, a pochtécatl trader whom I knew from previous encounters. He regularly came to the City of Mexíco, bringing the two prime products of his native Xoconóchco, that coastal Hot Land far to the south, whence had come most of our cotton and salt since long before the white men set foot in The One World.

"By Iztocíuatl!" he exclaimed, invoking the goddess of salt, as he pointed at my pathetic pile of white grains on the shopboard. "Are you intending to trounce me at my own trade?"

"No, Cuatl Peloloá," I said, smiling ruefully. "This is not a salt that anyone would wish to buy."

"You are right," he said, touching a few grains to his tongue, before I could stop him and tell him it was purely essence of urine. Then he surprised me, saying, "It is only the bitter first-harvest. What the Spaniards call salitre.It sells so cheaply that it would hardly pay you a living."

"Ayyo," I breathed. "You recognize this substance?"

"But of course. Who from the Xoconóchco would not?"

"Do you boil women's urine in the Xoconóchco, then?"

He looked blank and said, "What?"

"Nothing. No matter. You called the powder 'first-harvest.' What does that mean?"

"What it says. Some people think we simply dip a scoop into the sea and strain the salt directly from it. Not so. The making of salt is a more complicated process. We dike off the shallows of our lagoons and let them dry, yes, but then those chunks and lumps and flakes of dry matter must be rid of their many impurities. First, in fresh water, they are sieved clean of sand and shells and weeds. Then, again in fresh water, the substance is boiled. From that initial boiling come crystals that are also sieved out. Those are the first-harvest crystals—salitre—exactly what you have there, Tenamáxtli, only yours has been pulverized. To get to the goddess's invaluable realsalt takes several more stages of refinement."

"You said this salitre sells, but cheaply."

"The Xoconóchco farmers buy it merely to spread it on their cotton fields. They claim it enhances the ground's fertility. The Spanish employ salitre in some manner in their tanneries. I know not what use you might be thinking of making of it—"

"Tanning!" I lied. "Yes, that is it. I contemplate adding fine leather goods to my stock here. I was only puzzled as to where to get the salitre."