Текст книги "Aztec"

Автор книги: Gary Jennings

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Текущая страница: 43 (всего у книги 75 страниц)

But the fish that filled me with the most awe and apprehension were the biggest of all: great gray ones which came once in a while to bask on the surface of the sea—one or two or crowds of them, and they might loll roundabout me for half a day—as if they craved a breath of fresh air and a touch of sun, which is most unfishlike behavior. What was even more unfishlike about them was that they were more huge than any other living creature I have ever seen. I do not blame you, reverend friars, if you disbelieve me, but each of those monsters was long enough to span the plaza outside the window there, and each was of a breadth and bulk to match its length. Once, when I was in the Xoconóchco, years before the time of which I now speak, I was served a meal of a fish called the yeyemichi, and the cook told me that the yeyemichi was the most tremendous fish in the sea. If what I ate on that occasion was indeed a small slice from one of those swimming Great Pyramids I was later to meet in the western ocean, well, I am heartily sorry now that I did not seek out and meet and express my admiration for the heroic man—or the army of men—who caught and beached the thing.

Any two of those mighty yeyemichtin, as they playfully nudged each other, could have crushed my acáli and me without even noticing. But they did not, and no other such mishap befell me, and on the sixth or seventh day of my involuntary voyage—just in time: I had licked my bowl dry of the last trace of fish water; I was gaunt and blistered and flaccid—a rain came sweeping like a gray veil across the ocean behind my craft, and caught up with me and swept over me. I was much refreshed by that, and filled my bowl and drank it empty two or three times. But then I began to worry a little, for the rain had brought with it a wind that put waves on the sea. My canoe bounced and jostled about like a mere chip of wood, and very soon I was using my bowl to bail out the water that sloshed in over the sides. But I took some heart from the fact that the rain and wind had come from behind me—from the southwest, I judged, remembering where the sun had been at the time—so at least I was not being blown farther out to sea.

Not that it mattered much where I sank at last, I thought wearily, for it appeared that I would have to sink eventually. Since the wind and rain continued without a pause, and the ocean continued to dance my acáli about, I could not sleep or even rest, but had to keep emptying out the water that slopped in. I was already so weak that my bowl felt as heavy as a great stone jar every time I dipped and filled and poured it overside.

Though I could not sleep, I gradually slipped into a sort of stupor, so I cannot now say how many days and nights passed thus, but evidently during all of them I continued the bailing as if it had become an unbreakable habit. I do recall that, toward the end, my movements dragged slower and slower, and the level of water in the boat was rising more rapidly than I could lower it. When finally I felt the canoe's bottom grate on the floor of the sea, and I knew that it had sunk at last, I could only mildly wonder at my not feeling the water close about me or the fishes playing in my hair.

I must have lost consciousness then, for when I again came to myself, the rain was gone and the sun was shining brightly, and I looked about me, marveling. I had sunk indeed, but not to any great depth. The water was only up to my waist, for the canoe had grounded just short of a gravelly beach that stretched out of sight, in both directions, with no sign of human habitation. Still weak and limp and moving slowly, I stepped out of the submerged acáli, dragging my soaked pack with me, and waded ashore. There were coconut palms beyond the beach, but I was too feeble to climb or even shake one, or to look for any other sort of food. I did make the effort of emptying out the contents of my pack to dry in the sun, but then I crept to the palm shade and went unconscious again.

I awoke in darkness, and it took me a few moments to realize that I was not still bobbing about on the sea surface. Where I was, I had no idea, but it seemed that I was no longer alone, for all about me I heard a mysterious and unnerving noise. It was a clicking that came from nowhere and everywhere, no single click very loud, but all of them together making a crackling like an invisible brush fire advancing upon me. Or it could have been multitudes of people trying to steal upon me, but not very stealthily, for they were either trampling every loose pebble on the beach or snapping every twig among the beach litter.

I started up, and at my movement the clicking instantly ceased, but when I lay back again that sinister crepitation resumed. Every time I moved during the remainder of that night, it stopped, then started again. I had not used my burning crystal to light a fire while I was still conscious and the sun was still up, so I had no means of making a torch. I could do nothing but lie uneasily awake and wait for something to leap upon me—until the first dim light of dawn showed me the source of the noise.

At first sight, it made my flesh creep. The entire beach, except for a clearing around the spot where I lay, was covered with green-brown crabs the size of my hand, clumsily twitching and slithering over the sand and each other. They were countless, and they were of a kind that I had never seen before. Crabs are never appealingly pretty creatures, but all that I had previously seen had at least been symmetrical. Those were not; their two front claws did not match. One claw was a large, unwieldy lump, mottled brilliant red and blue; the other claw was plain crab-colored and it was narrow, like a split twig. Each crab was using its narrow claw like a drumstick to beat upon the big claw as upon a drum, tirelessly and not at all musically.

The dawn seemed to be the signal for them to cease their ridiculous ceremony; the numberless horde thinned out as the crabs scrabbled to their burrows in the sand. But I managed to catch a number of them, feeling that they owed me something for having made me quake so long awake and anxious in the dark. Their bodies were small and contained too little meat to be worth digging out of the shell, but their big drum claws, which I roasted over a fire before cracking them open, provided quite a savory breakfast.

Full fed for the first time in recent memory, and feeling a bit more alive, I stood up from my fire to take stock of my situation. I was back again on The One World, and certainly still on its western coast, but I was incalculably farther north than I had ever previously been. As always, the sea stretched to the western horizon, but it was oddly much less boisterous than the seas I had known farther south: no tumbling breakers or even a lively froth of surf, but only a gentle lapping at the shore. In the other direction, eastward, beyond the shoreline palms and other trees, there rose a range of mountains. They looked formidably high, but they were pleasantly green with forests, not like the ugly volcanic ranges of dun and black rock where I had recently been. I had no way of knowing how far I had been carried north by the ocean current and then by the rainstorm. But I did know that if I merely walked southward down the beach I would sometime get back to that bay near Tzeboruko, and from there I would be in familiar country. By staying on the beach, too, I would not have to worry about food and drink. I could live entirely on the drummer crabs and coconut liquid, if nothing else offered.

But the plain fact was that I had had quite enough of the cursed ocean, and I wanted to get out of sight of it. Those mountains inland were foreign to me, and possibly inhabited by savage people or wild animals of breeds I had never encountered before. Still, they were but mountains, and I had traveled in many other mountains, and I had lived well enough off the provender they offered. Most appealing to me at that moment, though, was the knowledge that the mountains would provide a variety of scenery, which no sea or seaside can ever do. So I stayed on that beach only to rest and regain my strength during two or three days. Then I repacked my pack and turned to the east, and headed for the first foothills of those mountains.

It was midsummer then, which was fortunate for me, for even at that season the nights were frigid in those heights. The few clothes and the single blanket I carried were much worn by then, and had not been improved by their long soaking in salt water. But had I ventured into those mountains in winter I would really have suffered, for I was told by the natives that the winters brought numbing cold and heavy snows that piled head-high.

Yes, I finally met some people, though not until I had been among the mountains for many days, by which time I was wondering if The One World had been totally depopulated by Tzeboruko's eruption or some other disaster while I was away at sea.

Very peculiar people they were, too, those people I met. They were called Rarámuri—I assume they still are—a word that means Fast of Feet, and with good reason, as I shall tell. I encountered the first of them when I was standing on a clifftop, resting from a breathtaking climb and admiring a breathtaking view. I was looking down into an awesomely deep chasm, its sheer sides feathered with trees. Through its bottom ran a river, and that river was fed by a waterfall that hurtled from a notched mountaintop on the other side of the canyon from where I stood. The fall must have been almost half of one-long-run—straight down—a mighty column of white water at the top, a mighty plume of white mist at the bottom. I was looking at that spectacle when I heard a hail:

"Kuira-ba!"

I started, because it was the first human voice I had heard in so long, but it sounded cheerful enough, so I took the word to be a greeting. It was a young man who had shouted, and he smiled as he came along the cliff edge toward me. He was handsome of face, in the way that a hawk is handsome, and he was well built, though shorter than myself. He was decently clad, except that he was barefoot—but so was I by that time, my sandals having long ago shredded away. Besides his clean deerskin loincloth, he wore a gaily painted deerskin mantle, of a style new to me; it had wrist-length sleeves set into it, for extra warmth.

As he came up to me, I returned his salute of "Kuira-ba." He indicated the cataract I had been admiring, and grinned as proudly as if he owned it, and said, "Basa-seachic," which I took to mean Falling Water, since a waterfall was unlikely to be named anything else. I repeated the word, and said it with feeling, to convey that I thought the water a most marvelous water, falling most impressively. The young man pointed to himself and said, "Tes-disora," obviously his name—and meaning Maize Stalk, I later learned. I pointed to myself, said "Mixtli," and pointed to a cloud in the sky. He nodded, tapped his mantled chest, and said, "Rarámurime," then indicated me and said, "Chichimecame."

I shook my head emphatically, slapped my bare chest and said, "Mexícatl!" at which he only nodded again, indulgently, as if I had specified one of the numberless tribes of the Chichimóca dog people. Not then, but eventually, I realized that the Rarámuri had never even heard of us Mexíca—of our civilized society, Our knowledge and power and far-flung dominions—and I think they would have cared little if they had heard. The Rarámuri have a comfortable life in their mountain fastnesses—well fed and watered, content with their own company—so they seldom travel far. Hence they know no other peoples except their near neighbors, of whom the occasional raider or forager or simple wanderer happens into their country, as I had done.

To the north of their territory live the dread Yaki, and no sane people desire close acquaintance with them. I remembered having heard of the Yaki from that scalpless elder pochtéatl. Tes-disora, when later I was able to understand his language, told me more: "The Yaki are wilder than the wildest beasts. For loincloths, they wear the hair of other men. They tear the scalp from a man while he yet lives, before they butcher and dismember and devour him. If they kill him first, you see, they count his hair not worth keeping and wearing. And the hair of a woman counts not at all. Any women they catch are only good for eating—after they have been raped until they split up the middle and are of no more use for raping."

In the mountains south of the Rarámuri live more peaceable tribes, related to them by fairly similar languages and customs. Along the western seacoast live tribes of fishermen, who almost never venture inland. All of those peoples are, if not what could be called civilized, at least cleanly of body and tidy of dress. The only really slovenly and squalid neighbors of the Rarámuri are the Chichimeca tribes in the deserts to the east.

I was as sunburned as any desert-dwelling Chichimecatl, and was as nearly naked. In Rarámuri eyes, I could only be one of that trash breed, though perhaps an unusually enterprising one, to have toiled my way to the mountain heights. I do think that Tes-disora might at least have taken notice, at our first meeting, of the fact that I did not stink. Thanks to the mountains' abundance of water, I had been able to bathe every day, and, like the Rarámuri, I continued to do so. But, despite my evident gentility, despite my insistence that I was of the Mexíca, despite my reiterated glorification of that far-off nation, I never persuaded one single person of the Rarámuri that I was not just a "Chichimecame" fugitive from the desert.

No matter. Whatever they believed me to be, or whatever they thought I was pretending to be, the Rarámuri made me welcome. And I lingered among them for a time, simply because I was intrigued by their way of life and enjoyed sharing it. I stayed with them long enough to learn their language sufficiently to be able to converse, at least with the help of many gestures on my part and theirs. Of course, during my first encounter with Tes-disora, all our communication was done by gestures.

After we had exchanged names, he used his hands to indicate a shelter over his head—meaning a village, I assumed—and said, "Guaguey-bo," and pointed southward. Then he indicated Tonatíu in the sky, calling him "Tatevari," or Grandfather Fire, and made me understand that we could reach the village of Guaguey-bo in a journey of three suns. I made gestures and faces of gratitude for the invitation, and we went in that direction. To my surprise, Tes-disora set off at a lope, but, when he saw that I was winded and tired and disinclined to run, he dropped back and thereafter matched my walking pace. His lope was evidently his accustomed way of crossing mountains and canyons alike, for, even though I am long-legged, at a walk it took us five days, not three, to reach Guaguey-bo.

Early in the march, Tes-disora gave me to understand that he was one of his village's hunters. I gestured to ask why, then, he was empty-handed. Where had he left his weapons? He grinned and motioned for me to stop walking, to crouch quietly in the underbrush. We waited there in the forest for only a little while, then Tes-disora nudged me and pointed, and I dimly saw a dappled shape move among the trees. Before I could raise my crystal, Tes-disora suddenly sprang from his crouch and away, as if he had been an arrow I had shot from a bow.

The wood was so dense that, even with my seeing topaz, I could not follow every movement of the "hunt," but I saw enough to make me gape in disbelief. The dappled form was that of a young doe, and she had leapt to flee in almost the same instant Tes-disora leapt in pursuit of her. She ran fast, but the young man ran faster. She bounded and twisted this way and that, but he seemed somehow to anticipate her every desperate turn. In less time than I have been telling of it, he closed with the doe, flung himself upon her, and with his hands broke her neck.

As we made a meal of one of the animal's haunches, I made gestures of amazement at Tes-disora's speed and agility. He made gestures of modest dismissal, informing me that he was among the least of the Fast of Feet, that other hunters were far superior at running, and that in any case a mere doe was no challenge compared to a full-grown buck deer. Then, in his turn, he gestured amazement at the burning crystal with which I had lighted our cooking fire. He conveyed that he had never seen such a wondrously useful instrument in the possession of any other barbarian.

"Mexícatl!" I repeated several times, in loud vexation. He only nodded, and we left off talking with either our hands or mouths, using them instead to feed hungrily on the tender broiled meat.

* * *

Guaguey-bo was situated in another of the spectacularly vast chasms of that country, and it was a village in the sense that it housed some twenties of families—perhaps three hundred persons all together—but it contained only one visible residence, a small house neatly built of wood, in which lived the Si-riame. That word means chief, sorcerer, physician, and judge, but it does not mean four persons; in a Rarámuri community all those offices are vested in one individual. The Si-riame's house and various other structures—some dome-shaped clay steam houses, several open-sided storage sheds, a slate-floor platform for communal ceremonies—those sat in the canyon bottom, along the bank of the white-water river streaming through. The rest of Guaguey-bo's population lived in caves, either natural or hollowed out from the walls rising on both sides of that immense ravine.

That they inhabit caves does not mean that the Rarámuri are either primitive or lazy, merely that they are practical. If they wished, they could all have houses as neat as that one of the Si-riame. But the caves are available or are easily dug, and their occupants make them cozily habitable. They are partitioned by interior rock walls into several rooms apiece, and every room has an opening to the outside to admit light and air. They are carpeted with spicy-smelling pine needles, swept out and renewed every day or so. Their exterior openings are curtained and their walls are decorated with deerskins painted in lively designs. The cave dwellings are rather more comfortable, commodious, and well-appointed than many a city house I have been in.

Tes-disora and I arrived in the village moving as rapidly as we could with the burden slung on a pole we carried between us. Incredible as it may sound, in the early morning of that day he had run down and killed a buck deer, a doe, and a good-sized wild boar. We gutted and dismembered the animals, and hurried to get the meat to Guaguey-bo while the morning was still cool. The village was being plentifully stocked with food by all its hunters and gatherers because, Tes-disora informed me, a tes-guinapuri festival was just about to begin. I silently congratulated myself on my good fortune in having encountered the Rarámuri when they were in a mood to be hospitable. But I later realized that only by ill chance could I ever have found any Rarámuri not enjoying some festivity, or preparing for it, or resting after it. Their religious ceremonies are not somber but frolicsome—the word tes-guinapuri can be translated as "Let us now get drunk"—and in total those celebrations occupy fully a third of the Rarámuri's year.

Since their forests and rivers so freely give them game and other foods, hides and skins, firewood and water, the Rarámuri do not, like most people, have to labor just to keep themselves supplied with the necessities of life. The only crop they cultivate is maize, but most of that is not for eating. It is for the making of tesguino, a fermented beverage somewhat more drunk-making than the octli of us Mexíca and somewhat less so than the chápari honey liquor of the Purémpecha. From the lower lands east of the mountains, the Rarámuri also gather a chewable and potent little cactus which they call the jipuri—meaning "the god-light," for reasons I shall explain. What with having so little work and so much free time on their hands, those people have good cause to spend a third of the year merrily drunk on tesguino or blissfully drugged with jipuri and joyfully thanking their gods for their bounty.

On the way to the village, I had learned from Tes-disora some fragments of his language, and he and I were communicating more freely. So I will cease mentioning gestures and grimaces, and will report only the content of subsequent conversations. When he and I had given our load of venison to some elderly crones tending great cooking fires beside the river, he suggested that we sweat ourselves clean in one of the steam baths. He also suggested, with nice tact, that after we had bathed he could provide me with clean garments if I cared to throw my old rags into one of the fires. I was all too willing to comply.

When we undressed at the entrance to the clay steam house, I got a small surprise. Seeing Tes-disora nude, I saw that he had small bushes of hair growing from his armpits and another between his legs, and I made some comment on that unexpected sight. Tes-disora only shrugged, pointed to his hairiness, and said, "Rarámurime," then pointed to my hairless crotch and said, "Chichimecame." What he meant was that he was no rarity; the Rarámuri grew abundant ymáxtli around their genitals and under their arms; the Chichimeca did not.

"I am not of the Chichimeca," I said yet again, but I said it absently, for I was thinking. Of all the peoples I had known, only the Rarámuri grew that superfluous hair. I supposed that it was induced by the extremely cold weather they endured during part of each year, though I could not see that a growth of hair in those places was any useful protection against the cold. Another thought occurred to me, and I asked Tes-disora:

"Do your women grow similar little bushes?"

He laughed and said that of course they did. He explained that a sprouting of ymáxtli fuzz was one of the first signs of a child's approaching manhood or womanhood. On males and females alike, the fuzz gradually became hair—not very long hair, and no nuisance or impediment, but undeniably hair. I had already noticed, in the very brief time I had been in the village, that many of the Rarámuri women, though well muscled, were also well shaped and exceedingly fair of face. Which is to say that I found them attractive even before I knew of that distinctive peculiarity, which set me wondering: how would it feel, to couple with a woman whose tipíli was not forthrightly visible, or faintly veiled by only a fine down, but darkly and tantalizingly screened by hair like that on her head?

"You can easily find out," said Tes-disora, as if he had divined my unspoken thought. "During the tes-guinapuri games, simply chase a woman and run her down and verify the fact."

When I had first entered Guaguey-bo, I had been the object of some understandably wary and derisive glances from the villagers. But when I was clean, combed, and clad in loincloth and sleeved mantle of supple deerskin, I was no longer eyed with disdain. From then on, except for the occasional giggle when I made an outrageous mistake in speaking their language, the Rarámuri were courteous and friendly to me. And my exceptional size, if nothing else about me, attracted some speculative, even admiring looks from the village girls and unattached women. It seemed there were more than a few of them who would gladly run for me to chase.

They were almost always running, anyway—all the Rarámuri, male and female, old and young. If they were beyond the age of mere toddling and not yet at the age of doddering, they ran. At all times of day, except for those intervals of immobility when they were occupied with some task, or were sodden with tesguino, or dazzled by the godlight jipuri, they ran. If they were not racing each other in pairs or in groups, they ran alone, back and forth along the floor of the canyon or up and down the slanting canyon walls. The men usually ran while kicking a ball ahead of them, a carved and carefully smoothed round ball of hard wood as big as a man's head. The females usually ran chasing a small hoop of woven straw, each woman carrying a little stick with which she scooped up the circlet on the run and threw it farther on, and the other women ran competing to catch up to it first and throw it next. All that frenetic and incessant commotion appeared purposeless to me, but Tes-disora explained:

"It is partly high spirits and animal energy, but it is more than that. It is an unceasing ceremony in which, through the exertion and sweat expended, we pay homage to our gods Tatevari and Kalaumari and Matinieri."

I found it difficult to imagine any god who could be nourished by perspiration instead of blood, but the Rarámuri have those three whom Tes-disora named: in your language their names would be Grandfather Fire, Mother Water, and Brother Deer. Perhaps the religion recognizes other gods, but those are the only three I never heard mentioned. Considering the simple needs of the forest-dwelling Rarámuri, I suppose those three suffice.

Tes-disora said, "Our constant running shows our creator gods that the people they created are still alive and lively, and grateful to be so. It also keeps our men fit for the rigors of the running hunt. It is also practice for the games you will see—or join in, I hope—during this festival. And those games themselves are only practice."

"Kindly tell me," I sighed, feeling rather wearied just by the talk of so much exertion. "Practice for what?"

"For the real running, of course. The ra-rajipuri." He grinned at the expression on my face. "You will see. It is the grand conclusion of every celebration."

The tes-guinapuri got under way the next day, when the village's entire population gathered outside the riverside wooden house, waiting for the Si-riame to emerge and command that the festivities begin. Everybody was dressed in his finest and most colorfully decorated garments: most of us men in deerskin mantles and loincloths, the females in deerskin skirts and blouses. Some of the villagers had painted their faces with dots and curly lines of a brilliant yellow, and many wore feathers in their hair, though the birds of that northern region do not provide very impressive plumes. Several of Guaguey-bo's veteran hunters were already sweating, for they wore trophies of their prowess: ankle-length robes of cuguar hide or heavy bearskin or the thick coat of the big-horned mountain leaper.

The Si-riame stepped out of the house, dressed entirely in shimmering jaguar hides, holding a staff topped with a knob of raw silver, and I was so astonished that I raised my topaz to make sure of what I was seeing. Having heard that the chief was also sage, sorcerer, judge, and physician, I had naturally expected to see that luminary in the person of an extremely old and solemn-faced man. But it was not a man, and not old, not solemn. She was no older than I, and pretty, and made more pretty by her warm smile.

"Your Si-riame is a woman?" I exclaimed, as she began to intone the ceremonial prayers.

"Why not?" said Tes-disora.

"I never heard of any people choosing to be governed by any but a male."

"Our last Si-riame was a man. But when a Si-riame dies, every other mature man and woman of the village is eligible to succeed. We all gathered together and chewed much jipuri and went into trance. We saw visions, and some of us went running wildly, and others went into convulsions. But that woman was the only one blessed by the god-light. Or at least she was the first to awaken and tell of having seen and talked with Grandfather Fire, with Mother Water and Brother Deer. She indubitably had been shone upon by the god-light, which is the supreme and sole requirement for accession to the office of Si-riame."

The handsome woman finished her chanting, smiled again, and raised her shapely arms aloft in a general benediction, then turned and went back into the house, as the crowd gave her a cheer of affectionate respect.

"She stays in seclusion?" I asked Tes-disora.

"During the festivals, yes," he said, and chuckled. "Sometimes our people misbehave during a tes-guinapuri. They fight among themselves, or they indulge in adulteries, or they commit other mischiefs. The Si-riame is a wise woman: What she does not see or hear about, she does not punish."

I do not know whether it would have been regarded as a mischief, what I intended to do: to chase and catch and couple with the most delectable available sample of Rarámuri womanhood. But, as things happened, I did not exactly do that—and, far from being punished, I was rewarded in a way.

What occurred was that, first, like all the villagers, I made a glutton of myself on venison of various sorts and atóli mush of maize, and I drank heavily of tesguino. Then, almost too heavy to stand, almost too drunk to walk, I tried to join some of the men in one of their ball-kicking runs—but I would have been outclassed by them even if I had been in perfect competing condition. I did not mind. I dropped out to watch a group of females running a hoop and stick game, and a certain nubile girl among them caught my eye. And I mean my one eye; unless I closed the other, I saw two of the same girl. I walked weaving toward her, awkwardly motioning and thickly requesting that she quit the group to essay a different game.

She smiled her acquiescence, but eluded my clutching hand. "You must catch me first," she said, and turned and ran away down the canyon.

Though I had not expected to excel as a runner among the Rarámuri men, I was sure that I could run down any female alive. But that one I could not, and I think she even slackened her pace to make it easier for me. Perhaps I would have done better if I had not been so full of food and drink, especially the drink. With one eye closed, it is hard to judge distances. Even if the girl had stood still before me, I would probably have missed when I grabbed for her. But with both eyes opened, I saw two of everything in my path—roots and rocks and such—and in trying to run between each two things I invariably tripped on one of them. After nine or ten falls, I tried to leap over the next doubly seen obstacle, a fairly large rock, and fell across it on my belly, so heavily that all the breath was driven from my body.