Текст книги "Aztec"

Автор книги: Gary Jennings

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Текущая страница: 49 (всего у книги 75 страниц)

In all the land there was not a glimmer of light during those five nights.

Every family, noble or humble, smashed all their clay vessels used for cooking and storage and dining; they buried or threw into the lake their maize-grinding metlatin stones and other utensils of stone or copper or even precious metals; they burned their wooden spoons and platters and chocolate beaters and other such implements. During those five days they did no cooking, anyway, and ate only scantily, and used segments of maguey leaves for dishes, and used their fingers to scoop and eat the cold baked camotin or congealed atóli mush or whatever else they had prepared in advance. There was no traveling, no trading or other business conducted, no social mingling, no wearing of jewelry or plumes or any but the plainest garments. No one, from the Uey-Tlatoani to the lowliest tlacotli slave, did anything but wait, and remain as inconspicuous as possible while he waited.

Though nothing noteworthy happened during those somber days, our tension and apprehension understandably increased, reaching its height when Tonatíu went to his bed on the fifth evening. We could only wonder: would he rise once more and bring another day, another year, another sheaf of years? I should say that the common folk could only wonder; it was the task of the priests to try what persuasion was in their power. I Shortly after that sundown, when the night was full dark, a whole procession of them—the chief priest of every god and goddess, major and minor, each priest costumed and masked and painted to the semblance of his particular deity—marched from Tenochtítlan and along the southern causeway toward Huixachi Hill. They were trailed by the Revered Speaker and his invited companions, all dressed in such humbly shapeless garments of sacking that they were unrecognizable as lords of high degree, wise men, sorcerers, whatever. Among them was myself, leading my daughter Nochipa by the hand.

"You are only nine years old now," I had told her, "and there is a very good chance that you will still be here to see the next New Fire, but you might not be invited to see that ceremony up close. You are fortunate to be able to observe this one."

She was thrilled by the prospect, for it was the first major religious celebration to which I had yet escorted her. Had it not been such a solemn occasion, she would have skipped merrily along at my side. Instead, she paced slowly, as was proper, wearing drab raiment and a mask fashioned by me from a piece of a maguey leaf. As we followed the rest of the procession through a darkness relieved only by the dim light of a sliver of moon, I was reminded of the time so long ago when I had been thrilled to accompany my own father across Xaltócan to see the ceremony honoring the fowler-god Atlaua.

Nochipa wore a mask concealing her whole face because, on that most precarious night of all nights, every child did. The belief—or the hope—was that the gods, if they did decide to expunge mankind from the earth, might mistake the disguised young folk for creatures other than human, and might spare them, and so there would be at least some seedling survivors to perpetuate our race. The adults did not try any such feeble dissimulation, but neither did they go to sleep resigned to the inevitable. Everywhere in the lightless land, our people spent that night upon their rooftops, nudging and pinching each other to keep awake, their gaze fixed in the direction of Huixachi Hill, praying for the blaze of the New Fire to tell them that the gods had once again deferred the ultimate disaster.

The hill called in our language Huixichtlan is situated on the promontory between lakes Texcóco and Xochimilco, just south of the town of Ixtapalápan. Its name came from its thickets of huixachi shrub which, at that season of the turning of the year, were just beginning to open their tiny yellow flowers of disproportionately great and sweet fragrance. The hill had little other distinction, since it was a mere pimple in comparison to the mountains farther distant. But, jutting up abruptly from the flat terrain around the lakes, it was the one eminence sufficiently high and near enough to all the lake communities to be visible to the inhabitants of them all—as far away as Texcóco to the east and Xaltócan to the north—and that was the reason for its having been selected, sometime far back in our history, as the site of the New Fire ceremony.

As we mounted the path that spirals gently upward to the hilltop, I was close enough to Motecuzóma to hear him murmur worriedly to one of his counselors, "The chiquacentetl will rise tonight, will they not?"

The wise man, an elderly but still-keen-eyed astronomer, shrugged and said, "They always have, my lord. Nothing in my studies indicates that they will not always do so."

Chiquacentetl means a group of six. Motecuzóma was referring to the tight little cluster of six faint stars whose ascent in the sky we had come to see—or hoping to see. The astronomer, whose function was to calculate and predict such things as star movements, sounded sufficiently confident to dispel anybody's qualms. On the other hand, the old man was notoriously irreligious and outspoken in his opinions. He had infuriated many a priest by saying flatly, as he did just then, "No god, of all the gods we know, has ever shown any power to disrupt the orderly progress of the heavenly bodies."

"If the gods put them there, old unbeliever," snapped a seer, "the gods can shift them at will. They simply have not, in our lifetime of watching the skies, been so inclined. Anyway, the question is not so much whether the Chiquacentetl will rise, but will the group of six be at the exact proper point of ascent in the sky at the exact middle point of the night?"

"Which is not so much up to the gods," the astronomer said drily, "as to the time sense of the priest blowing the midnight trumpet, and I will wager he is drunk long before then. But, by the way, friend sorcerer, if you are still basing any of your prophecies on the so-called group of six stars, I am not surprised that you are so often wrong. We astronomers have long known them to be chicontetl, a group of seven."

"You dare to refute the books of divination?" sputtered the seer. "They all say and always have said chiquacentetl."

"So do most people speak of a group of six. It takes a clear sky and clear eyes to see it, but there is indeed a seventh pale star in that cluster."

"Will you never cease your irreverent aspersions?" snarled the other. "You are simply trying to confound me, to cast doubt on my predictions, to defame my venerable profession!"

"Only with facts, venerable sorcerer," said the astronomer. "Only with facts."

Motecuzóma chuckled at the exchange, sounding no longer worried about the outcome of the night, and then the three men moved out of my hearing as we reached the summit of Huixachi Hill.

A number of junior priests had preceded us there, and they had everything in readiness. There was a neat stack of unlighted pine-splint torches and a towering pyramid of kindling and logs which would be the signal fire. There were other combustibles: a fire-drilling stick and its block and scorched-thread tinder, finely shredded bark, wads of oil-soaked cotton. The night's chosen xochimíqui, a clean-limbed young warrior recently captured from Texcala, already lay arched naked across, the sacrificial stone. Since it was essential that he lie still throughout the ceremony, he had been given a drink containing some priestly drug. So he lay quite relaxed, his eyes closed, his limbs loose, even his breathing barely perceptible.

The only light was from the stars and bit of moon overhead, and the reflected moonlight made the lake shine below us. But our eyes had by then become adjusted to the darkness, and we could make out the folds and contours of the land around the hill, the cities and towns looking dead and deserted, but really waiting wide awake and almost audibly pulsing with apprehension. There was a cloud bank on the horizon to the east, so it was some while before the awaited and prayed-for stars climbed above it into visibility. But finally they came: the pale cluster and, after them, the bright red star that always follows. We waited while they made their slow way up the sky, and we waited breathlessly, but they did not vanish on the way, or fly asunder, or veer from their accustomed course. At last, a collective sigh of relief went up from the crowded hill when the time-counting priest blew a bleat on his conch shell to mark the night's mid-moment. Several people breathed, "They are right in place, right on time," and the chief priest of all the priests present, the high priest of Huitzilopóchtli, commanded in a mighty roar, "Let the New Fire be lighted!"

A priest placed the fire block on the chest of the prostrate xochimíqui, and carefully fluffed the threads of tinder upon it. A second priest, on the other side of the stone, leaned over with the drilling stick and began to twirl it between his palms. All of us spectators waited anxiously; the gods could still deny us the spark of life. But then a wisp of smoke rose from the tinder. In another moment there was a glow of tentative smoldering. The priest holding the block steady with his one hand used his other to feed and coax the firefly spark: tufts of oily cotton, shreds of dry bark—and achieved a small, flickering, but definite flame. It seemed to wake the xochimíqui slightly; his eyes opened enough to look down at the awakening New Fire on his breast. But he did not look for long.

One of the attending priests gingerly moved the fire-bearing block aside. The other produced a knife, and made his slash so deftly that the young man scarcely twitched. When the chest was laid open, the one priest reached in, plucked loose the throbbing heart, and lifted it out, while the other set the blazing block in its place in the gaping wound, then quickly but expertly laid upon it still more and bigger bits of cotton and bark. When there was a sizable flag of flame rising from, the chest of the feebly stirring victim, the other priest laid the heart gently in the middle of the fire. The flames subsided momentarily, dampened by the heart's blood, but they rose again with vigor and the frying heart sizzled loudly.

A cry went up from all present, "The New Fire is lighted!" and the crowd, immobile until then, commenced a bustle of movement. One after another, in order of rank, the priests seized torches from the stack and touched them to the xochimíqui's fast-crisping breast to light them in the New Fire, then bore them away at a run. The first one used his torch to ignite the waiting pyramid of wood, so that every distant eye fixed on Huixachi Hill should see the great blaze and know that all danger was past, that all was still well with The One World. I fancied I could hear the cheers and laughs and happy sobs that went up from the rooftop watchers all around the lakes. Then the priests ran down the hill's pathway, their torch fires fluttering behind them like hair aflame. At the base of the hill waited still other priests, gathered from communities near and far. They seized the torches and scattered to bear the precious fragments of the New Fire to the temples of the various cities and towns and villages.

"Take off your mask, Nochipa," I told my daughter. "It is safe now to do so. Take it off so you may see better."

She and I stood on the north side of the hilltop, watching the tiny flares and sparks of light explode away from beneath us, streaking off in all directions. Then there were other silent explosions. The nearest town, Ixtapalápan, was the first to have its main temple fire relighted, then the next-nearest town of Mexicaltzínco. And at each temple were waiting numbers of the town's inhabitants, to plunge their own torches into the temple fires and run to relight the long-cold hearth fires of their families and neighbors. So each torch that streaked away from Huixachi Hill first dwindled to a mere bright dot in the distance, then blossomed into a temple fire, then that exploded into an outflung burst of sparks, and each darting spark left a trail of motionless sparks behind it. The sequence was repeated over and over, in Coyohuacan, in great Tenochtítlan, in communities farther away and farther apart, until the whole vast bowl of the lake lands was fast coming again to light and life. It was a cheering, thrilling, exhilarating sight to see—and I tried hard to imprint it among my happier memories, because I could not hope to see such a sight ever again.

As if reading my thoughts, my daughter said quietly, "Oh, I do hope I live to be an old woman. I should so like to see this wonder the next time, Father."

When Nochipa and I finally turned back to the big fire, four men were crouched near it in earnest consultation: the Revered Speaker Motecuzóma, the chief priest of Huitzilopóchtli, the seer, and the astronomer of whom I earlier spoke. They were discussing what words the Uey-Tlatoani would speak, the next day, to proclaim what the New Fire had promised for the years to come. The seer, squatting over some diagrams he had drawn in the earth with a stick, had evidently just delivered himself of a prophecy to which the astronomer took exception, for the latter was saying mockingly:

"No more droughts, no more miseries, a fruitful sheaf of years in the offing. Very consoling, friend sorcerer. But you see no imminent omens appearing in the skies?"

The seer snapped at him, "The skies are your affair. You make the maps of them and I will attend to reading what the maps have to tell."

The astronomer snorted. "You might find more inspiration if once in a while you looked at the stars instead of the foolish circles and angles you draw." He pointed at the scratches in the dirt. "You read of no impending yqualoca, then?"

The word means an eclipse. The seer, the priest, the Revered Speaker, all three repeated together, and unsteadily, "Eclipse?"

"Of the sun," said the astronomer. "Even this old fraud could foresee it, if he once looked at past history instead of pretending to know the future."

The seer sat gulping, speechless, Motecuzóma glared at him. The astronomer went on:

"It is on record, Lord Speaker, that the Maya of the south saw an yqualoca take a hungry bite at Tonatíu the sun in the year Ten House. Next month, on the day Seven Lizard, it will have been exactly eighteen solar years and eleven days since that occurred. And according to the records collected by me and my predecessors, from lands north and south, such a darkening of the sun regularly happens somewhere in The One World at intervals of that duration. I can confidently predict that Tonatíu will again be eclipsed by a shadow on the day Seven Lizard. Unfortunately, not being a sorcerer, I cannot tell you how severe will be that yqualoca, nor in which lands it will be visible. But those who see it may take it for a most maleficent omen, coming so soon after the New Fire. I would suggest, my lord, that all peoples ought to be informed and forewarned, to make their fright the less."

"You are right," said Motecuzóma. "I will send swift-messengers into all lands. Even those of our enemies, lest they interpret the omen to mean that our power is weakening. Thank you, Lord Astronomer. As for you..." He turned coldly to the trembling seer. "The most wise and expert of diviners is liable to error, and that is forgivable. But a totally inept one is a real hazard to the nation, and that is intolerable. On our return to the city, report to my palace guard for your execution."

In the morning of the next day, Two Reed, first day of the new year Two Reed, the big market of Tlaltelólco, like every other market in The One World, was crowded with people buying new household implements and utensils to replace the old ones they had destroyed. Though the people could have had but little sleep after the lighting of the New Fire, they were all cheerful and vocal, refreshed as much by the fact that they had resumed their best garments and jewelry as by the fact that the gods had seen fit to let them go on living.

At midday, from the top of the Great Pyramid, the Uey-Tlatoani Motecuzóma made the traditional address to his people. In part, he related what the late seer had predicted—good weather, good harvests, and so on—but he prudently diluted that oversweet honey with warnings that the gods would continue their benefices only so long as the gods were pleased with the Mexíca. Therefore, said Motecuzóma, all men must work hard, all women be thrifty, all wars be fought with vigor, all the proper offerings and sacrifices be made on ceremonial occasions. In essence, the people were told that life would go on as it always had. There was nothing novel or revelatory in Motecuzóma's address, except that he did announce—as casually as if he had arranged it for a public entertainment—the forthcoming eclipse of the sun.

While he was orating from the pyramid summit, his swift-messengers were already trotting out from Tenochtítlan to all points of the horizon. They carried to rulers and governors and community elders everywhere the news of the imminent eclipse, and they stressed the fact that the gods had given our astronomers prior notice of the event, hence it would bring no tidings, good or bad, and should cause no unease. But it is one thing when people are told to pay no attention to a fearsome phenomenon; it is quite another thing when those people are exposed to it.

Even I, who had been one of the first to hear of the impending yqualoca, could not regard it with yawning composure when it did take place. But I had to pretend to view it with calm and scientific disinterest, for Nochipa and Béu Ribé and both the servants were with me in our rooftop garden that day of Seven Lizard, and I had to set them all an example of fearlessness.

I do not know how it appeared in other parts of The One World, but here in Tenochtítlan it seemed that Tonatíu was totally swallowed. And it was probably only for a brief while, but to us it was an eternity. That day was heavily overcast, so the sun was only a pale and moonlike disk at his brightest, and we could look directly at him. We could see the first bite taken from his rim, as it were from a tortilla, and then see the munching proceed right across his face. The day darkened and the springtime warmth fled away and a winter chill blew across the world. Birds flew about our rooftop, all confused, and we could hear the howling of neighbors' dogs.

The crescent bitten out of Tonatíu got bigger and bigger, until at last his whole face was swallowed and it became as dark a brown as the face of a Chiapa native. For an instant, the sun was even darker than the clouds around it, as if we looked through a small hole in the day and into the night. Then the clouds, the sky, all the world darkened to that same night darkness, and Tonatíu was gone entirely from our sight.

The only comforting lights to be seen from our roof were the few flickers of fires burning outside temples and a pink tinge on the underside of the smoke hanging over Popocatepetl. The birds ceased to fly about, except that one scarlet-headed flycatcher fluttered down between me and Béu and perched in one of our garden shrubs, tucked its head under its wing and apparently went to sleep. For those long moments while the day was night, I almost wished I could hide my own head. From other houses on the street, I could hear shrieks and moans and prayers. But Béu and Nochipa stood silent, and Star Singer and Turquoise were only quietly whimpering, so I suppose my attitude of staunchness had some reassuring effect.

Then a slender crescent of light showed again in the sky, and slowly broadened and brightened. The arc of the swallowing yqualoca slid reluctantly away, letting Tonatíu emerge from its lips. The crescent grew, the bitten segment diminished, until Tonatíu was a disk again, and entire, and the world was again in daylight. The bird on the branch beside me raised its head, looked about in almost comical puzzlement, and flew away. My women and servants turned pale faces and tremulous smiles on me.

"That is all," I said authoritatively. "It is over." And we trooped downstairs to resume our own several activities.

Rightly or wrongly, many people later claimed that the Revered Speaker had deliberately told an untruth when he said that the eclipse would be a matter of no ill omen. Because, only a few days later, the entire lake district was shaken by an earthquake. It was a mere tremor compared to the zyuüú which Zyanya and I had once lived through, and, though my house shook as others did, it stood as sturdily as it had during the great flood. But, trivial though I accounted it, the quake was one of the worst ever felt in these parts, and many buildings did fall in Tenochtítlan, in Tlácopan, in Texcóco, and in smaller communities, and in their falling crushed their occupants to death. I believe some two thousand people died, and the survivors' wrath against Motecuzóma was so loud that he had to pay heed to it. I do not mean he paid any reparations. What he did was to invite all people to The Heart of the One World to see the public garrotting of that astronomer who had predicted the eclipse.

But that did not end the omens, if omens they were. And some of them I say flatly were not. For example, in that single year Two Reed, more stars were seen to fall from the night sky than had been reported in all the years, all of them together, during which our astronomers had been keeping count of such things. Throughout those eighteen months, every time a star fell, everyone who saw it would come or send a message to the palace to report it. Motecuzóma did not himself see the obviously erroneous arithmetic involved and, since his pride would not let him risk another accusation of having misled his subjects, he made public announcements of that seeming deluge of stars, as the count mounted alarmingly.

To me and others, the reason for the unprecedented total of dying stars was evident: ever since the eclipse, more people were watching the skies, and more apprehensively, and every single one of them was eager to announce anything unnatural that he saw there. On any night of any year, a man standing outdoors with his eyes on the sky, for only the time it takes to smoke a poquietl, will see two or three of the more fragile stars lose their feeble grip on the sky and fall dying to earth, trailing a shroud of sparks. But, if great numbers of watchers see and report just those two or three, the combined reports must make it seem as if every night is constantly and ominously raining down stars. And that is what our people remember of that year Two Reed. Had it truly been so, the sky would have been blackly empty of all its stars by year's end, and ever since.

That unprofitable game of collecting fallen stars might have gone on unabated, except that in the following year, Three Knife, our people were diverted by a different sort of omen, and one that more directly involved Motecuzóma. His unmarried sister Papantzin, the Lady Early Bird, chose that time to die. There was nothing remarkable about her death, except that she died rather young, for she supposedly died of some typical and unremarkable female ailment. What was ominous was that, only two or three days after her burial, numerous citizens of Tenochtítlan claimed to have met the lady walking about by night, wringing her hands and wailing a warning. According to the report of those who encountered her—and those multiplied nightly—the Lady Papan had left her grave to bring a message. And her message was that, from the afterworld, she had seen great conquering armies advancing upon Tenochtítlan from the south.

I privately concluded that the rumormongers had seen only the familiar and tiresome old spirit of the Weeping Woman, who was forever wailing and wringing her hands, and that they had either wrongly or willfully misinterpreted her weary old complaint. But Motecuzóma could not so easily disown the purported phantasm of his own sister. He could quell the rising gossip only by ordering that Pagan's grave be opened, and at night, to prove that she lay quiet therein and was not wandering about the city.

I was not among those who made the midnight excursion, but the lurid story of what happened on that occasion became well known to all in these lands. Motecuzóma went in company with a number of priests, and some of his courtiers for witnesses. The priests dug away the covering earth and lifted the splendidly shrouded body to the surface of the ground, while Motecuzóma stood fidgeting nervously nearby. The priests unwound the swathings of the dead woman's head to make positive her identification. They found her not yet much decayed, and they found her to be certainly the Lady Early Bird and certainly dead.

Then, it is said, Motecuzóma gave a terrified shriek, and even the impassive priests recoiled, when the lady's eyelids slowly opened and an unearthly green-white light shone from where her eyeballs had been. According to the story, that glare fixed directly upon her brother, and he, in the grip of horror, addressed to her a long but incoherent speech. Some said it was an apology for disturbing her rest. Some said it was a guilty confession, and they also later said that the illness of which Motecuzóma's supposedly maiden sister had died was in fact a fatally miscarried pregnancy.

Gossip aside, it was attested by all the witnesses present that the Revered Speaker finally turned and fled from the open grave. He fled too soon to see one of the glowing green-white eyes of the corpse begin to move, to uncoil and to ooze down her shrunken cheek. It was nothing unnatural, only a petla-zolcoatl, one of those long, leg-fringed, nasty-looking centipedes that, like the glowworms, are peculiarly and brightly luminous in the dark. Two of the creatures had evidently burrowed into the cadaver through the portals most easily chewed, and had curled up, one in each eye socket, to live comfortably and dine leisurely inside the lady's head. That night, disturbed by the commotion, they slowly, blindly crawled out from where the eyes had been, and, squirming between her lips, disappeared again.

Papantzin made no more recorded public appearances, but other strange events were noised about, causing so much trepidation that the Speaking Council appointed special investigators to seek the truth of them. But, as I remember, none could be corroborated, and most were dismissed as the fabrications of attention seekers or the hallucinations of heavy drinkers.

Then, when that hectic year had ended, and its hollow days were over, and the succeeding year of Four House began, the Revered Speaker Nezahualpili unexpectedly arrived from Texcóco. It was told that he had come to Tenochtítlan merely to enjoy our celebration of The Tree Is Raised, he having seen his native Texcóco's version so often over the years. The truth is that he had come for a secret consultation with Motecuzóma. But the two rulers had been closeted together for no longer than a small part of a morning before they sent to command a third consultant to join them. To my surprise, it was me they sent for.

In the prescribed robe of sacking, I made my entrance into the throne room, and made it even more humbly than was demanded by protocol, since the room contained two Revered Speakers that morning. I was slightly shocked to see that Nezahualpili had gone nearly bald of head and that his remaining hair was gray. When I at last stood upright before the dais and the two icpaltin thrones side by side between the gold and silver gongs, the Uey-Tlatoani of Texcóco recognized me for the first time. He said, almost with glee:

"My former courtier Head Nodder! My onetime scribe and picture maker Mole! My once-heroic soldier Dark Cloud!"

"Dark Cloud indeed," growled Motecuzóma. That was his only greeting to me, and he gave it with a glower. "You know this wretch, then, my lord friend?"

"Ayyo, there was a time we were very close," said Nezahualpili, smiling broadly. "When you spoke of an Eagle Knight named Mixtli, I did not make the connection, but I should have known he would rise from title to title." To me he said, "I greet you and congratulate you, Knight of the Eagle Order."

I hope I mumbled the proper response. I was occupied with being glad that I wore the long-skirted sack, for my knees were slightly knocking together.

Motecuzóma asked Nezahualpili, "Was this Mixtli always a liar?"

"Not ever a liar, lord friend, my pledge on that. Mixtli has always told the truth as he saw it. Unfortunately, his vision has not always accorded comfortably with that of other people."

"Neither does that of a liar," said Motecuzóma through his teeth. To me he said, almost shouting, "You made us all believe that there was nothing to be feared from—"

Nezahualpili interrupted, saying soothingly, "Permit me, lord friend. Mixtli?"

"Yes, Lord Speaker?" I asked huskily, still unaware of what trouble I was in, but all too aware that I was in it.

"A little more than two years ago, the Maya sent swift-messengers through all these lands, to give notice of strange objects—floating houses, they said—sighted off the shores of the peninsula called Uluumil Kutz. You recall the occasion?"

"Vividly, my lord," I said. "As I interpreted the message, they had but seen a certain great fish and a certain flying fish."

"Yes, that was the reassuring explanation put abroad by your Revered Speaker Motecuzóma, and believed by all people, to their considerable relief."

"To my considerable embarrassment," Motecuzóma said grimly.

Nezahualpili made a placative gesture in his direction, and continued speaking to me. "It transpires that some of the Maya who saw that apparition made pictures, young Mixtli, but it is only now that one of them has come into my possession. Would you still say that this pictured object is a fish?"