Текст книги "Aztec"

Автор книги: Gary Jennings

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"Blame us?" exclaimed Zyanya.

"I defiled the holy place of their highest god. They will presume that I caused his anger." I thought about it, and wondered, and said, "Perhaps I did." Then I came back to practicality. "But if we stay and sleep in our hiding place here, and then arise early and push on before dawn, I think we can outdistance any pursuit. When we get back over the ranges to Tecuantépec—

"Will we get back, Záa? We have no provisions, no water..."

"I still have my maquahuitl. And I have crossed worse mountains than any between here and Tecuantépec. When we get back... Zyanya, could we be married?"

She may have been startled by the abruptness of my proposal, but not by the fact of it. She said quietly, "I would suppose that I had answered that before you asked. It may be immodest of me to say so, but I cannot entirely reproach the zyuüú for... what happened."

I said sincerely, "I thank the zyuüú, for making it possible. I had long wanted you, Zyanya."

"Well, then!" she said, and smiled brightly and spread her arms in a gesture of it-is-done. I shook my head, meaning it is not so easily done, and her smile faded to some anxiety.

I said, "For me, you are a treasure greater than I could ever have hoped to find. For you, I am not." She started to speak, and I shook my head again. "If you marry me, you are forever an exile from your Cloud People. To be expelled from such a close and proud and admirable kinship, that is no small sacrifice."

She thought for a moment, then asked, "Would you believe me if I say you are worth it?"

"No," I said. "For I am better acquainted with my worth—or my unworthiness—than even you could possibly be."

She nodded as if she had expected some such answer. "Then I can only say that I love the man Záa Nayazu more than I love the Cloud People."

"But why, Zyanya?"

"I think I have loved you ever since... but we will not speak of yesterdays. I say only that I love you today and I will love you tomorrow. Because the yesterdays are gone. Todays and tomorrows are all the days that ever can be. And on every one of them I will say I love you. Could you believe that, Záa? Could you say the same?"

I smiled at her. "I can and I can and I do. I love you, Zyanya."

She smiled in return and said, somewhat mischievously, "I do not know why we had to argue it out. It seems we were fated anyway, by your tonáli, or mine, or both." And she pointed from her breast to mine. The dye that the priest had smeared on me had been still damp when we had lain together. We each bore an identical purple stain, she on her blouse, I on my mantle.

I laughed. Then I said, half ruefully, "I have been long in love with you, Zyanya, and now we are pledged to be man and wife, and I never yet thought to ask the meaning of your name."

When she told me, I thought she was jesting, and only her solemn insistence finally made me believe her.

As you surely have perceived by now, my lords, all our people of all nations bore names that were borrowed from some thing in nature, or some natural quality, or some combination of those. It is evidenced in my own name of Dark Cloud and in others I have spoken: Something Delicate, Blood Glutton, Evening Star, Flame Flower. So it was hard for me to believe that a girl could have a name that did not signify any thing at all. Zyanya is only a simple and common word, and it means nothing in the world but always.

Always.

I H S

S.C.C.M.

Sanctified, Caesarean, Catholic Majesty, the Emperor Don Carlos, Our Lord King:

Most Laudable Majesty, our Mentor and Monarch: from this City of Mexíco, capital of New Spain, on this St. Prosper's Day in the Year of Our Lord one thousand five hundred thirty, greeting.

Annexed herewith as usual, Sire, is the latest outpouring of our resident Aztec, which is also as usual: little of visbut much of vomitus.It is evident from Your Majesty's most recent letter that our Sovereign still finds this history sufficiently beguiling as to be worth five good men's continued subjection to the hearing and transcribing of it.

Your Dedicated Majesty may also be interested to hear of the safe return of the Dominican missionaries we sent into the southern region called Oaxaca, to appraise our Aztec's claim that the Indians there have for long worshiped an omnipotent god of gods, whimsically known as the Almighty Breath, and also that they utilized the cross as a holy symbol.

Brother Bernardino Minaya and his companion friars do attest that they saw in that country many seemingly Christian crosses—at any rate, crosses of the shape called in heraldry the croix botonée—but that they serve no religious purpose, being regarded only pragmatically, inasmuch as they mark sources of fresh water. Therefore, Your Majesty's vicar is inclined to view those crosses with Augustinian skepticism. In our appreciation, Sire, they are but one more manifestation of the Adversary's spiteful cunning. Clearly, in anticipation of our arrival in New Spain, the Devil made haste to teach some numbers of these heathens a profane imitation of various Christian beliefs and rites and sacred objects, in the hope of frustrating and confounding our later introduction of the True Faith.

Also, as well as the Dominicans could gather (they being hampered by linguistic difficulties), the Almighty Breath is not a god but a high wizard (or priest, as our chronicler would have it) who holds dominion over the subterranean crypts in the ruins of that city called Mitla, formerly considered by the natives their Holy Home. The friars, apprised by us of the pagan interments and sinfully suicidal immolations of live volunteers at that place, forced the wizard to allow them access to those crypts.

Like Theseus venturing into the Labyrinth of Daedalus, they unwound a cord behind them as they went by torchlight through the branching caves and tortuous underground passages. They were assailed by the stench of decayed flesh; they trod on the bones of countless placidly seated skeletons. Unhappily, and unlike Theseus, they lost their courage before they had gone many leagues. When they were confronted by giant, overfed rats and snakes and other such vermin, their determination dissolved in horror, and they departed in an almost undignified rout.

Once outside, they commanded, despite the Indians' lamentations and protests, that the tunnel entrances be permanently caved in and collapsed and sealed by the rolling of many boulders over them, "to wall up and hide forever that back door of Hell," as Fray Bernardino phrases it. The action was of course well warranted, and even long overdue, and not to be disparaged, since it is reminiscent of the sainted Catherine of Siena, who prayed that her own impeccable body might be splayed forever across the Pit, so that no more poor sinners would ever fall in. Nevertheless, we regret that we may now never know the full extent of that underground network of caverns, and may never recover the treasures which the ranking personages of that people no doubt took with them to their tombs. Worse, we fear that the Dominicans' impetuous action may have done little to make the Indians of that area more receptive to the Faith or more loving toward us who bring it.

We regret also to report that we ourself are not much better beloved by our own fellow Spaniards here in New Spain. Your Majesty's officers in the Crown Archive of the Indies have perhaps already received communications from persons complaining of our "interference" in secular matters. God knows they complain enough to us, particularly the landholders who employ great numbers of Indian laborers on their farms and ranches and plantations. Those lords-proprietors have even made a play upon our name, and now irreverently refer to us as Bishop Zurriago, "the Scourge." This is because, Sire, we have dared to denounce from the pulpit their practice of working their Indians literally to death.

"And why should we not?" they demand. "There are still some fifteen thousand red men to every white one in these lands. What harm in our reducing that dangerous disparity, especially if we can wring useful work from the wretches while we do it?"

The Spaniards who hold that attitude claim that they have good religious justification for it, viz.:because we Christians rescued these savages from their devil worship and inevitable damnation, because we brought them hope of salvation, therefore the Indians should be eternally obligated to us their redeemers. Your Majesty's chaplain cannot deny that there is logic in the argument, but we do feel that the Indians' obligation should not require them to die indiscriminately and arbitrarily—of beatings, brandings, starvation rations, and other mistreatments—certainly not before they have been baptized and fully confirmed in the Faith.

Since the cadastral and census records of New Spain are still necessarily haphazard and incomplete, we can offer only rough calculations of the number of the native population, past and present. But there is reason to believe that approximately six million red men formerly lived within the confines of what is now New Spain. The battles of the Conquest of course took a considerable toll of them. Also, at that time and in the nine years since, an estimated two and a half million more of the Indians under Spanish authority have died of various diseases, and only God knows how many more in the yet unconquered regions, and they continue to die in great numbers everywhere.

It has apparently pleased Our Lord to make the red race peculiarly vulnerable to certain afflictions which, it seems, were not heretofore endemial in these lands. While the pestilence of the great pocks was previously known here (and not surprisingly, in view of the people's general licentiousness), it appears that the plagues of the buboes, the cholera morbus, the small pocks, the pease pocks, and the measles were not. Whether those diseases began to occur only coincidentally with the overthrow of these peoples, or are a chastisement visited upon them by God in His judgment, they ravage the Indians with far more virulence than Europeans have ever suffered.

Still, that loss of lives, while of distressing magnitude, is at any rate of natural cause, an inscrutable Act of God, and not of our countrymen's doing nor amenable to their amelioration of it. We can, however, call a halt to our countrymen's deliberate killing of the red men, and we must do so. Your Majesty gave us another office besides those of Bishop and Inquisitor, and we will uphold that title of Protector of the Indians, even if it means bearing also the hateful title of Scourge bestowed by our fellows.

That the Indians profit us, as cheap and expendable labor, must be a secondary consideration to our saving of their pagan souls. Our success in that noble task is diminished by every Indian who dies not yet a Christian. If too many should perish thus, the good name of the Church would suffer. Besides, if these Indians all die, who then would build our cathedrals and churches and chapels and monasteries and convents and cloisters and shrines and houses of retreat and other Christian edifices, and who would constitute the bulk of our congregations, and who would work and contribute and tithe to support the servants of God in New Spain?

May Our Lord God preserve Your Most Renowned Majesty, executor of so many holy works, that you may enjoy the fruits thereof in His High Glory.

(ecce signum)Zumárraga

SEPTIMA PARS

Does Your Excellency join us today to hear what my married life was like?

I think you will find the account rather less crowded with incident—and, I should hope, less abrasive to Your Excellency's sensibilities—than the tempestuous times of my younger manhood. Although I must regretfully report that the actual ceremony of my wedding to Zyanya was clouded by storm and tempest, I am happy to say that most of our married life afterward was sunny and calm. I do not mean that it was ever dull; with Zyanya I experienced many further adventures and excitements; indeed, her very presence brought excitement into my every day. Also, in the years following our marriage, the Mexíca were at the peak of their power and were wielding it with vigor, and I was occasionally involved in happenings that I now recognize as having been of some small importance. But at the time, they were to me and Zyanya—and doubtless to the majority of commonfolk like ourselves—only a sort of busy-figured wall painting in front of which we lived out our private lives and our own small triumphs and our inconsequential little happinesses.

Oh, not that we regarded any least aspect of our marriage as insignificant. Early on, I asked Zyanya how she did that twinkling contraction of her tipíli's little circlet of muscles, which made our act of love so extraordinarily exciting. She blushed with shy pleasure and murmured, "You might as well ask how I wink my eyes. It simply happens when I will it. Does it not happen with every woman?"

"I have not known every woman," I said, "and I have no wish to, now that I have the best of all."

But Your Excellency is not interested in such homely details. I think I might best make you see and appreciate Zyanya by comparing her to the plant we call the metl—though of course the metl is nothing like as beautiful as she was, and it does not love or speak or laugh.

The metl, Your Excellency, is that man-high green or blue plant you have taught us to call the maguey. Bountiful and generous and handsome to look at, the maguey must be the most useful plant that grows anywhere. Its long, curved, leathery leaves can be cut and laid overlapping to make a watertight roof for a house. Or the leaves can be crushed to a pulp, pressed, and dried into paper. Or the leaf fibers can be separated and spun into any kind of cord from rope to thread. The thread can be woven into a rough but serviceable cloth. The hard, sharp spines that outline each leaf can serve as needles, pins, or nails. They served our priests as instruments with which to torture and mutilate and mortify themselves.

The leaf shoots that grow nearest the earth are white and tender, and can be cooked to make a delicious sweet. Or they can be dried to make fuel for a long-burning, smokeless hearth fire, and the resultant clean white ash is used for everything from surfacing bark paper to making soap. Cut away the central leaves of the maguey, scoop out its heart, and in the hollow will collect the plant's clear sap. It is tasty and nutritious to drink. Smeared on the skin, it prevents wrinkles, rashes, and blemishes; our women used it extensively for that. Our men preferred to let the maguey juice sit and ferment into the drunk-making octli, or pulque, as you call it. Our children liked the clear sap boiled down to a syrup, when it is almost as thick and sweet as bees' honey.

In brief, the maguey offers every part and particle of its being for the good of us who grow and tend it. And Zyanya, besides being incomparably more, was rather like that. She was good in every part, in every way, in every action, and not just to me. Though of course I enjoyed the best of her, I never knew another person who did not love and esteem and admire her. Zyanya was not only Always, she was everything.

But I must not waste Your Excellency's time with sentimentality. Let me return to telling things in the order in which they happened.

After our escape from the murderous Zyu and our survival of the earthquake, it took me and Zyanya fully seven days to return to Tecuantépec by the overland route. Whether the quake had annihilated the savages or made them assume that it had annihilated us, I do not know, but no one pursued us, and we were not otherwise bothered in our crossing of the mountains, except by occasional thirst and hunger. I had long ago lost my burning crystal to the robbers on the isthmus, and I carried no fire-drilling device, and we did not ever get quite hungry enough to eat raw meat. We found sufficient wild fruits and berries and birds' eggs, all of which we could eat raw, and they also provided enough moisture to sustain us between the infrequent mountain springs. At night, we piled up billows of dry leaves and slept in them intertwined for mutual warmth and other mutual comforting.

We were both perhaps a bit thinner when we arrived again in Tecuantépec; we were certainly ragged and barefoot and footsore, our sandals having worn out on the mountain rocks. We trudged into the inn yard wearily and gratefully, and Béu Ribé ran out to greet us, her face expressing a mixture of concern, exasperation, and relief.

"I thought you had disappeared, like our father, and would never come back!" she said, half laughing, half scolding, as she ardently hugged first Zyanya then me. "The moment you were out of sight, I told myself it was a foolish venture, and a dangerous..."

Her voice faltered, as she looked from one to the other of us, and once again I saw that smile lose its wings. She brushed her hand lightly across her face, and repeated, "Foolish... dangerous..." Her eyes widened when they looked more closely at her sister, and they moistened when they looked at me.

Though I have lived many years and known many women, I still do not know how one of them can so instantly and surely perceive when another has lain with a man for the first time, when she has made the irreversible change from maiden to woman. Waiting Moon regarded her younger sister with shock and disappointment, and me with anger and resentment.

I said hastily, "We are going to be married."

Zyanya said, "We hope you will approve, Béu. You are, after all, the head of the family."

"Then you might have said something before!" the older girl said, in a strangled voice. "Before you—" She seemed to choke on that. Then her eyes were no longer moist but blazing. "And not just any outlander, but a brutish Mexícatl who lusts and ruts without discrimination. If you had not been so conveniently available, Zyanya"—her voice got even louder and uglier—"he would probably have come back with a filthy Zyu female dangling from his insatiable long—"

"Béu!" Zyanya gasped. "I have never heard you speak so. Please! I know this seems sudden, but I assure you, Záa and I love each other."

"Sudden? Sure?" Waiting Moon said wildly, and turned to rage at me. "Are you sure? You have not sampled every last woman in the family!"

"Béu!" Zyanya begged again.

I tried to be placative, but sounded only craven. "I am not a noble of the pípiltin. I can marry only one wife." That earned me a glance from Zyanya not much more tender than her sister's glare. I quickly added, "I want Zyanya for my wife. I would be honored, Béu, if I might call you sister."

"Very well! But just to tell the sister good-bye. Then begone and take your—your choice with you. Thanks to you, she has here not honor, not respectability, not name, not home. No priest of the Ben Záa will marry you."

"We know that," I said. "We will go to Tenochtítlan for the ceremony." I put firmness into my voice. "But it will be no shameful or clandestine thing. We will be wed by one of the high priests of the court of the Uey-Tlatoani of the Mexíca. Your sister has chosen an outlander, yes, but no worthless vagabond. And marry me she will, with your blessing or without it."

There was a long interval of tense silence. Tears trickled down the girls' almost identically beautiful, almost identically uneasy faces, and sweat trickled down mine. We three stood like the corners of a triangle bound by invisible straps of óli drawing more and more impossibly taut. But before anything snapped, Béu relaxed the strain. Her face wilted and her shoulders slumped and she said:

"I am sorry. Please forgive me, Zyanya. And brother Záa. Of course you have my blessing, my loving good wishes for your happiness. And I beg that you will forget the other words I spoke." She tried to laugh at herself, but the laugh cracked in the middle. "It was sudden, as you say. So unexpected. It is not every day I lose... a beloved sister. But now come inside. Get clean and fed and rested."

Waiting Moon has hated me from that day to this.

Zyanya and I stayed another ten days or so at the inn, but keeping a discreet distance between us. As before, she shared a room with her sister and I inhabited one of my own, and she and I were careful not to make any public displays of affection. While we recovered from our abortive expedition, Béu seemed to recover from the displeasure and melancholy our return had caused. She helped Zyanya choose from her personal belongings, and from their mutual possessions, the comparatively few and dear and irreplaceable things she would carry away with her.

Since I was again without so much as a cacao bean, I borrowed a small quantity of trade currency from the girls, for traveling expenses, and an additional sum which I sent by messenger to Nozibe, to be delivered to whatever family that ill-fated boatman might have left bereaved. I also reported the incident to the bishosu of Tecuantépec, who said he would in turn inform the Lord Kosi Yuela of that latest savagery committed by the despicable Zyu Huave.

On the eve of our departure, Béu surprised us with a festive party, such as she would have done to celebrate if Zyanya had been marrying a man of the Ben Záa. It was attended by all the inn's current patrons and by invited guests from among the city folk. There were hired musicians to play, and splendidly costumed dancers doing the genda lizaa, which is the traditional "spirit of kinship" dance of the Cloud People.

With at least a semblance of good feeling having been restored among the three of us, Zyanya and I bade farewell to Béu the next morning, with solemn kisses. We did not go immediately or directly toward Tenochtítlan. She and I each carrying a pack, we headed straight north across the flatland isthmus, the way I had come to Tecuantépec. And, since I had someone other than myself to think of, I was especially wary of villains lurking on the road. I carried my maquahuitl ready to my hand, and kept a sharp lookout wherever the terrain might have concealed an ambush.

We had not walked more than one-long-run when Zyanya remarked simply, but with an excited anticipation in her voice, "Just think. I am going farther from home than I have ever been."

Those few words made my heart swell, and made me love her the more. She was venturing into what was for her a vast unknown, and doing it trustingly, because she was in my keeping. I glowed with pride, and with thankfulness that her tonáli and mine had brought us together. All the other people in my life were left over from yesterday or yesteryear, but Zyanya was someone fresh and new, not made commonplace by familiarity.

"I never believed," she said, spreading wide her arms, "that there could be so much land of nothing but land!"

Even viewing the lackluster vista of the isthmus, she could thus exclaim, and make me smile and share her enthusiasm. It was to be like that through all our todays and tomorrows together. I would have the privilege of introducing her to things prosaic to me but new and foreign to her. And she, in her unjaded enjoyment of them, would make me see them, too, as if they were sparklingly novel and exotic.

"Look at this bush, Záa. It is alive, aware! And it is afraid, poor thing. See? When I touch a twig, it folds all its leaves and flowers tight shut, and reveals thorns like white fangs."

She might have been a young goddess lately born of Teteoinan, mother of the gods, and newly sent down from the skies to get acquainted with the earth. For she found mystery and wonderment and delight in every least detail of the world—including even me, even herself. She was as spirited and sportive as the never still light that lives inside an emerald. I was continually to be surprised by her unexpected attitudes toward things I took for granted.

"No, we will not undress," she said, our first night on the road. "We will make love, oh yes, but clothed, as we did in the mountains." I naturally protested, but she was firm, and she explained why. "Let me save that one last small modesty until after our wedding, Záa. And our being naked, then, for the very first time together, should make it all so new and different that we might never have done it before."

I repeat, Your Excellency, that a full account of our married life would be most undramatic, because feelings like contentment and happiness are much harder to convey in words than are mere events. I can only tell you that I was then twenty and three years old, and Zyanya was twenty, and lovers of that age are capable of the most extreme and enduring attachment they ever will know. In any event, that first love between us never diminished; it grew in depth and intensity, but I cannot tell you why.

Now that I think back, though, Zyanya may have come close to putting it into words, on that long-ago day we set out together. One of the comical swift-runner birds scampered along beside us, the first she had ever seen, and she said pensively, "Why should a bird prefer the ground to the sky? I would not, if I had wings to fly with. Would you, Záa?"

Ayyo, her spirit did have wings, and I partook of that joyous buoyancy. From the first, we were comrades who shared an ever unfolding adventure. We loved the adventure and we loved each other. No man and woman could ever have asked anything more of the gods than what they had given to me and Zyanya—except perhaps the promise of her name: that it be for always.

On the second day, we caught up to a northbound company of Tzapoteca traders, whose porters were laden with tortoise-shell of the hawkbill turtle. That would be sold to the Olméca artisans, to be heated and twisted and fashioned into various ornaments and inlays. The traders made us welcome to their company and, though Zyanya and I could have traveled faster on our own, for safety's sake we fell in with them and accompanied them to their destination, the crossroad trading town of Coatzacoalcos.

We had scarcely arrived in the marketplace there—and Zyanya had begun excitedly flitting among the goods-piled stalls and ground cloths—when a familiar voice bawled at me, "You are not dead, then! Did we throttle those bandits for nothing?"

"Blood Glutton!" I exclaimed happily. "And Cozcatl! What brings you to these far parts?"

"Oh, boredom," said the old warrior in a bored voice.

"He lies. We were worried about you," said Cozcatl, who was no longer a little boy, but had grown to adolescence, all knees and elbows and gawky awkwardness.

"Not worried, bored!" insisted Blood Glutton. "I ordered a house built for me in Tenochtítlan, but the supervising of stonemasons and plasterers is not the most edifying work. Also they hinted that they could do better without my ideas. And Cozcatl found his school studies somewhat tame after all his adventures abroad. So the boy and I decided to track you and find out what you have been doing for these two years."

Cozcatl said, "We could not be sure we were on the right trail—until we first came here and found four men trying to sell some valuables. We recognized your bloodstone mantle clasp."

"They could not satisfactorily account for their possession of the articles," said Blood Glutton. "So I hauled them before the market tribunal. They were tried, convicted, and dispatched by the flower garland. Ah, well, they doubtless deserved it for some other misdeed. Anyway, here is your clasp, your burning crystal, your nose trinket..."

"You did well," I said. "They robbed and beat me. They thought me dead."

"So did we, but we hoped you were not," said Cozcatl. "And we had no other demands on our time. So we have just been exploring up and down this coast ever since. And you, Mixtli, what have you been doing?"

"Also exploring," I said. "Seeking treasure, as usual."

"Find any?" growled Blood Glutton.

"Well, I found a wife."

"A wife." He hawked and spat on the ground. "And we feared you had only died."

"The same old grouch." I laughed. "But when you see her..."

I looked about the square and called her name and in a moment she came, looking as queenly as Pela Xila or the Lady of Tolan, but infinitely more beautiful. In just that little time, she had purchased a new blouse and skirt and sandals, and changed from her travel-stained garb, and bought what we called a living jewel—a many-colored iridescent beetle—to fix in that lightning streak of white hair. I think I gazed as admiringly as did Cozcatl and Blood Glutton.

"You were right to chide me, Mixtli," the old man conceded. "Ayyo, a maiden of the Cloud People. She is indeed a treasure beyond price."

"I recognize you, my lady," Cozcatl said gallantly to her. "You were the younger goddess at that temple disguised as an inn."

When I had made introductions all around—and my two old friends, I do believe, had fallen instantly in love with Zyanya—I said, "We are well met. I was on my way to Xicalanca, where yet another treasure waits for me. I think the four of us can transport it and I need not hire porters."

So we went on, by leisurely stages, through those lands where the women all chewed like manatees and the men all walked bent by their names, to Cupilco's capital city, and to the workshop there of the Master Tuxtem, and he brought out the items he had fashioned of the giant teeth. Since I knew something of the quality of the material I had given him to work with, I was not quite as taken by surprise as were Zyanya, Cozcatl, and Blood Glutton, when we saw what he had done with it.

As I had requested, there were figurine gods and goddesses of the Mexíca, some of them standing as tall as the length of my forearm, and there were engraved dagger handles and combs, which I had also suggested. But in addition there were skulls as big as those of young children, intricately etched with scenes from old legends. There were artfully worked little boxes with fitted lids, and copali perfume vials with stoppers of the same material. There were chest medallions and mantle clasps and whistles and brooches, in the shape of tiny jaguars and owls and exquisite little naked women and flowers and rabbits and laughing faces.