Текст книги "Aztec"

Автор книги: Gary Jennings

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The name was always spoken among us Mexíca with contempt or derision or loathing, as you Spaniards speak of "barbarians" and "savages." We derived the name from chichine, one of our words meaning dog. When we said Chichimeca, we generally referred to those dog people among whom I had then arrived; the homeless, unwashed, forever wandering tribes of the desert not far north of the Otomí lands. (Which is why, some ten years earlier, I had been so indignant when the Fast of Feet Rarámuri mistook me for a Chichimecatl.) Those of the near north were sufficiently despied by us Mexíca, but it was widely believed that there were others of even lower degree. Farther north of the dog people supposedly lived still fiercer desert tribes, which we designated the Teochichimeca—as one might say, "the even more awful dog people." And in the desert's farthest northernmost regions supposedly lived even more fearsome tribes, which we called the Zacachichimeca, much as to say, "the most depraved of all the dog people."

But I must report, after having traveled through almost the whole extent of those desert lands, that I found none of those tribes inferior or superior to another. They were all ignorant, insensitive, and often inhumanly cruel, but it was that cruel desert which had made them so. They all lived in a squalor that would disgust a civilized man or a Christian, and they lived on foods that would nauseate a city man's stomach. They had no houses or trades or arts, because they had to keep ceaselessly roaming to forage for the scant sustenance they could wring from the desert. Though the Chichimeca tribes among which I sojourned all spoke a coherent Náhuatl, or some dialect of it, they had no word knowing or other education, and some of their habits and customs were veritably repulsive. But, while they would have horrified any civilized community that they might ever try to visit, I have to say that the Chichimeca had admirably adapted themselves to life in the pitiless desert, and I know few civilized men who could have done the same.

That first camp I visited, the only home its people knew, was just one more piece of the desert, on which they had elected to squat because they knew there was a seepage of underground water accessible by digging some way down in that particular patch of sand. The camp's only homelike aspect was the cooking fires of the tribe's sixteen or eighteen families. Except for the rudimentary cooking pots and utensils, there was no furniture. Near each fire was stacked each family's armory of hunting weapons and tools: a bow and some arrows, a javelin and its atlatl, a skinning knife, a meat-cutting ax, and the like. Only a few of those things were tipped or bladed with obsidian, that rock being a rare commodity in those regions. The majority of weapons were made of the copper-hard quauxeloloni wood, cunningly shaped and sharpened by fire.

Of course there were no solid-built houses, and only two temporary ones: crude little huts constructed by leaning dead-wood sticks haphazardly together. In each hut, I was told, lay a pregnant woman awaiting childbirth, for which reason that camp was more permanent than most, meaning it might exist for several days instead of being merely the usual overnight stop for sleep. The rest of the tribe scorned any shelter. Men, women, and the smallest infant children slept on the ground, as I had lately been doing, but instead of a ground-softening blanket, like mine of felted rabbit hair, they used only old and dirty and tattered deerskins. Equally bedraggled animal skins also composed what sketchy clothing they wore: loinclothes for the men; sleeveless, shapeless, knee-length blouses for the women; nothing at all for the children, even those almost full grown.

But the vilest thing about the camp was its odor, which even the surrounding vastness of open air failed to dispel, and the odor was that of the dog people, every one of them far dirtier than any dog. It might be doubted that a person could get soiled in the desert, for sand is as clean as snow. But those people were mainly befouled with their own dirt, their own secretions, their own negligence. They let their sweat cake on their bodies, so it encrusted the other oils and scurfs that the body normally sheds in unnoticeable flakes. Every wrinkle and fold of their bodies was a tracery of dark grime: knuckles, wrists, throats, inner elbows, backs of knees. Their hair flapped in mats, not strands, and lice and fleas crawled among that greasy matting. Their skin garments, as well as their own skins, were permeated with the additional odors of wood smoke, dried blood, and rancid animal fats. The total stench was staggering, and, although I eventually ceased to notice it, I long thought the Chichimeca the filthiest people I had ever encountered, and the people most uncaring about their filthiness.

They all had extremely simple names—such as Zoquitl and Nacatl and Chachapa, which mean Mud and Meat and Cloudburst—names rather pitiably unsuited to their blighted and starved habitat; but then, maybe they chose such names in a spirit of wishfulness. Meat was the name of the newly made widower who had invited me to visit the camp. He and I sat down at the cooking fire built by a number of other unattached males, apart from the fires of the family groups. Meat and his fellows already knew that I was a Mexícatl, but I was uncomfortably uncertain how to refer to their nationality. So, while one of the men used a yuca-leaf ladle to serve each of us some unidentifiable stew on a curved segment of maguey leaf, I said:

"As you probably know, Meat, we Mexíca are accustomed to speak of all desert inhabitants as the Chichimeca. But no doubt you have another name for yourselves."

He indicated the scattering of campfires and said, "We here are the Tecuexe tribe. There are many others in the desert—Fame, Janambre, Hualahuise, many others—but yes, we are all Chichimeca, since we are all red-skinned people." I privately thought that he and his tribesmen were more the gray color of grime. Meat swallowed a mouthful of stew and added, "You too are a Chichimecatl. No different from us."

I had resented the Rarámuri's calling me that. It was even more outrageous that a desert savage himself should claim kinship with a civilized Mexícatl. But he said it so casually that I realized he meant no presumption. It was true that, underneath their dirt, Meat and the other Tecuexe were of a coppery complexion similar to my own and that of every other person I knew. Tribes and individuals of our race might vary, from palest red-gold to the ruddy brown of cacao, but, generally speaking, red-skinned was the most inclusive description. And so I understood: those scruffy, half-naked, ignorant nomads obviously believed that the name Chichimeca derived not from the chichine, dog, but from the word chichiltic, meaning red. To anyone who chose to believe that, Chichimeca was no contemptuous name; it described every human being in every desert, every jungle, every civilized city of The One World.

I went on feeding my grateful belly—the stew was gritty with sand, but tasty nonetheless—and I meditated on the ties between diverse peoples. Clearly the Chichimeca must once have had some improving contact with civilization. Meat had mentioned his wife's imprudent sickbed confession to Tlazolteotl, so I already knew of the Chicimeca's acquaintance with that goddess. I later learned that they worshiped most of our other gods as well. But, in their isolation and ignorance, they had invented a new one just for themselves. They held the laughable belief that the stars are butterflies made of obsidian, and that the stars' twinkling light is only a reflection of moonlight from those fluttering wings of shiny stone. So they had conceived a goddess—Itzpapalotl, Obsidian Butterfly—whom they regarded as the highest of all gods. Well, in the desert night, the stars are spectacularly bright, and they do seem to hover, like butterflies, just beyond one's reach.

But even if the Chichimeca have some things in common with more civilized peoples, and even if they interpret the very name Chichimeca to imply that all red-skinned peoples are somehow distantly related, they have no compunction about living at the expense of those relatives, distant or near. On that first night I dined with the Tecuexe tribe, the mealtime stew contained bits of tender white meat flaking off delicate bones which I could not recognize as being the bones of lizards or rabbits or any other creatures I had seen in the desert. So I inquired:

"Meat, what is this meat we are eating?"

He grunted, "Baby."

"Baby what?"

He said again, "Baby," and shrugged. "Food for the hard times." He saw that I still did not comprehend, so he explained, "We sometimes leave the desert to pillage an Otomí village and we take, among other things, their infant children. Or we might fight with another Chichimeca tribe in the open desert. When the defeated tribe withdraws, it must leave those of its children too small to run. Since such tiny captives would be of no other use to their captors, they are gutted and cured in the sun, or smoked over a mizquitl fire, so they last a long time without spoiling. They weigh little, so each of our women can easily carry three or four of them dangling from a cord around her waist. They are carried to be cooked and eaten when—as happened today—Obsidian Butterfly neglects to send game for our arrows."

I can see from your faces, reverend scribes, that you deem that practice reprehensible. But I must confess that I learned to eat almost anything edible, with as much satisfaction and as little repugnance as any Chichimecatl, for during that desert journey I knew no laws more peremptory than those of hunger and thirst. Nevertheless, I did not totally discard the manners and discriminations of civilization. There were other dietary eccentricities of the Chichimeca in which not even the direst deprivations could make me participate.

I accompanied Meat and his fellows as long as their wanderings tended more or less northward, in the way I was going. Then, when the Tecuexe decided to veer off to the east, Meat kindly escorted me to the camp of another tribe, the Tzacateca, and introduced me to a friend there with whom he had often done battle, a man named Greenery. So I went along with the Tzacateca as long as they drifted northward, and, when our paths diverged, Greenery in turn introduced me to another friend, by the name of Banquet, of the Hua tribe. Thus I was handed on from one band of Chichimeca to another—to the Toboso, the Iritila, the Mapimi—and thus it was that I lived in the desert through all the seasons of an entire year, and thus it was that I observed some really disgusting customs of the Chichimeca.

In the late summer and early autumn of the year, the various desert cactuses put out their fruit. I have mentioned the towering quinametl cactus, which resembles an immense green man with many uplifted arms. It bears the fruit called the pitaaya, which is admittedly tasty and nourishing, but I think it is most prized because it is so difficult of acquisition. Since no man can climb a spine-clothed quinametl, the fruit can be coaxed loose only with the aid of long poles or thrown rocks. Anyway, the pitaaya is a favorite delicacy of the desert dwellers—such a luxury that they eat each fruit twice.

A Chichimecatl man or woman will gobble one of the purplish globes entire, pulp and juice and black seeds together, and then wait for what those people call the ynic ome pixquitl, or "second harvest." That means only that the eaters digest the fruit and excrete the residue, among which are the undigested pitaaya seeds. As soon as a person has voided his bowels, he examines his excrement, he fingers through it and picks out those nutlike seeds and then eats them again, voluptuously crunching and chewing them to extract their full flavor and measure of nourishment. If a man or woman finds a trace of other excrement anywhere in the desert in that season—whether it be the droppings of an animal or vulture or another human—he or she will leap to examine it and paw through it, in hope of finding overlooked pitaaya seeds to appropriate and eat.

There is another practice of those people which I found even more repellent, but to describe it I must explain something. When I had been traveling in the desert for almost a year, and the springtime came—I was at that time in the company of the Iritila tribe—I saw that Tlaloc does condescend to spill some of his rain upon the desert. For about a month of twenty days, he rains. On some of those days he storms so liberally that the desert's long-dry gullies become raging, frothing torrents. But Tlaloc's dispensation continues for no longer than that one month, and the water soon is sucked into the sands. So it is only during those twenty or so days of rain that the desert becomes briefly colorful, with flowers on the cactuses and the otherwise sere scrub bushes. At that time, too, in places where the ground stays soggy long enough, the desert sprouts a growth I had not seen before: a mushroom called the chichinanacatl. It consists of a skinny stem topped by a blood-red cap which is disfigured by white warts.

The Iritila women eagerly gathered those mushrooms, but they never served any of them in the meals they prepared, and I thought that odd. During that same short, moist springtime, the chief of the Iritila ceased to urinate on the ground like other men. During that time, one of his wives carried always and everywhere a special clay bowl. Whenever the chief felt the urge to relieve himself, she held the bowl and he urinated into it. And there was one other odd circumstance during that season: each day, various of the Iritila males would be too drunk to go out hunting or foraging, and I could not imagine how they could have found or concocted a drunk-making drink. It was a while before I discerned the connection among those various odd things and events.

There was really no great mystery. The mushrooms were reserved to be eaten only by the chief of the tribe. The eating of them gives the eater a sort of combined drunkenness and delicious hallucination, rather like the effect of chewing peyotl. And the inebriating effect of the chichinanacatl is only a little diminished by its being eaten and digested; whatever magical substance it contains goes right through the human body and out by way of the bladder. While the chief was in a constant state of happy stupefaction, he was also frequently urinating into his bowl, and his urine was almost as potent an intoxicant as the original mushrooms.

The first full bowl was passed among his wise men and sorcerers. Each of them swigged greedily from it, and soon was staggering about or lying sodden in bliss. The next full bowl went to the chief's closest friends, the next to the tribe's more stalwart warriors, and so on. Before many days had passed, the bowl was circulating among the tribe's lesser men and oldsters, and finally even among the females. Eventually all the Iritila enjoyed at least one brief respite from the lackluster existence they endured during the rest of the year. The bowl was even hospitably proffered to the stranger among them, but I respectfully declined the treat, and no one seemed insulted or sorry that I did not take a portion of the precious urine.

Despite the Chichimeca's numerous and flagrant depravities, I ought in fairness to say that those desert people are not entirely degraded and detestable. For one thing, I gradually realized that they are not unclean of body and verminous and smelly because they want to be. During seventeen months of the year, every drop of water that can be wrung from the desert—if it is not immediately and avidly lapped up by a thirsty tongue—must be hoarded against the day when there is not even a meagerly moist cactus within reach, and there are many such days. During seventeen months of the year, water is for the inside of the body, not the outside. The short and fleeting season of early spring is the only time when the desert provides water to spare for the luxury of bathing. Like me, every member of the Iritila tribe took advantage of that opportunity to bathe as thoroughly and as often as possible. And, disencumbered of filth, a Chichimecatl looks as human as any civilized person.

I remember one lovely sight I saw. It was late one afternoon, and I had wandered idly some distance from the place where the Iritila had just made camp for the night, and I came upon a young woman taking what was obviously her first bath of the year. She stood in the middle of a small and shallow rain pool caught in a rock basin, and she was alone, no doubt wanting to enjoy the pure water before others also found it and came jostling to share and dirty it. I did not make my presence known, but watched through my seeing crystal, while she lathered herself with the soaplike root of an amoli plant and then rinsed repeatedly—but slowly, leisurely, savoring the unaccustomed pleasure of the occasion.

Tlaloc was preparing a storm in the east, behind her, erecting a wall of clouds as dark as a wall of slate. At first, the girl was almost indistinguishable against it, she was so discolored by her year's accumulation of dirt. But as she lathered and rinsed away layer after layer, her normal skin color came clearer and clearer. Tonatíu was setting in the west, and his beams accentuated the copper-gold of her. In that vast landscape, stretching flat and empty all the way to the dark cloud wall at the horizon, the young woman was the only bright thing. The curves of her naked body were outlined by their gleam of wetness, her clean hair glistened, the water she splashed upon herself broke into drops that glittered like jewels. Against the menacing storm sky behind her, she shone in the last sunlight as prettily as a small piece of glowing amber laid on a great dull slab of slate.

It had been a long time since I had lain with a woman, and that one, clean and comely, was a powerful temptation. But I remembered another woman—impaled on a stake—and I did not go near the pool until the girl finally, reluctantly left it.

During all my wanderings with the various Chichimeca tribes, I took care not to trifle with their women or to disobey any of their few laws or to offend them in any other manner. So I was treated by every tribe as a fellow wanderer and an equal. I was never robbed or mistreated, I was given my share of whatever pitiful fare and comfort they themselves could wrest from the desert—except for the occasional treats I declined, like the bliss-giving urine. The only favor I asked of any of them was information: what they might know of the long-ago Aztéca and their long-ago journey and the rumor that they had buried stores of supplies along their route.

I was told by Meat of the Tecuexe, and by Greenery of the Tzacateca, and by Banquet of the Hua, "Yes, it is known that such a tribe once came through some of these lands. We know nothing else of them except that, like us, like all Chichimeca, they carried little with them and they left nothing of it behind."

It was the same discouraging reply I had kept hearing from the very beginning of my quest, and I continued to hear that same discouraging reply when I put my query to the Toboso, to the Iritila, and to every other tribe with which I traveled for even the briefest time or the shortest distance. Not until my second summer in that accursed desert, by which time I was unutterably sick of it and of my Aztéca ancestors as well, did my question elicit a slightly different response.

I had attached myself to the tribe called Mapimi, and its habitat was the hottest, driest, most dismal desert region of all those I had yet crossed. It was so incalculably far north of the living lands that I would have sworn there could be no more desert beyond. But indeed there was, said the Mapimi, illimitable expanses of it, and even more terrible terrain than any I had seen. That information was naturally distressing to my ears, and so were the opening words of the man to whom I wearily put my stale old question about the Aztéca.

"Yes, Mixtli," he said. "There was once such a tribe, and they made such a journey as you describe. But they brought nothing with them..."

"And," I finished for him, my voice bitter, "they left nothing when they were gone."

"Except us," he said.

It took a moment for those words to penetrate my dejectedness, but then I gaped at him, struck dumb.

He smiled a toothless smile. He was Patzcatl, chief of the Mapimi, a very old man, shrunken and shriveled dry by the sun, and he was even more incongruously named than most other Chichimeca, since Patzcatl means Juice. He said:

"You spoke of the Aztéca's journey, from some unknown homeland called Aztlan. And you spoke of their ultimate destination, the great city they founded far to the south of here. We Mapimi and other Chichimeca, during all the sheaves of years we have inhabited these deserts, we have heard rumors of that city and its grandeur, but none of us has ever approached anywhere near enough to glimpse it. So think, Mixtli. Does it not strike you as remarkable that we barbarians, so distant from your Tenochtítlan and so ignorant of it, should nevertheless speak the same Náhuatl you speak there?"

I considered and said, "Yes, Chief Juice. I was surprised and pleased to find that I could converse with so many different tribes, but I did not pause to wonder why that should be possible. Have you a theory to account for it?"

"More than a theory," he said, with some pride. "I am an old man, and I come from a long line of fathers, all of whom lived to a great age. But I and they were not always old, and in our youth we were inquisitive. Each asked questions and remembered the answers. So each learned and repeated to his sons what knowledge had been preserved of our people's origins."

"I should be grateful for a sharing of your knowledge, venerable chief."

"Know then," said old Juice. "The legends tell that seven different tribes—among them your Aztéca—departed long ago from that Aztlan, The Place of Snowy Egrets, in search of a more pleasant place to live. The tribes were all related, they spoke the same language and recognized the same gods and observed the same customs, and for a long while that mixed company traveled amicably. But, as you might expect, among so many persons on such a long journey, there arose frictions and dissensions. Along the way, various of them dropped out of the march—families, whole calpuli clans, even entire tribes. Some quarreled and left, some stopped from sheer fatigue, some took a liking to a place in which they found themselves and decided to go no farmer. It is impossible now to say which of them went where. Over the sheaves of years since then, those truant tribes themselves have often fragmented and moved apart. It is known that your Aztéca continued all the way to wherever your Tenochtítlan now stands, and perhaps others also traveled that far. But we were not among them, we who are now the Chichimeca. That is why I say this. When your Aztéca crossed the desert lands, they left no stores for future use, they left no trace, they left nothing behind them but us."

His account sounded all too believable, and it was as disconcerting as the assertion of my earlier companion Meat: that the term Chichimeca embraced all peoples of our skin color. The implication was that, instead of finding anything of possible value, like the allegedly hidden hoards of stores, I had found only a horrid rabble eager to claim kinship as my cousins. Quickly putting that ghastly possibility out of my mind, I said with a sigh:

"I still would like to discover the whereabouts of Aztlan."

Chief Juice nodded, but said, "It is far from here. As I told you, the seven tribes came a long way from their homeland before they began to separate."

I looked northward, into what I had been told was an even more awful and limitless desert, and I groaned. "Ayya, then I must keep on through this blighted and accursed wasteland—"

The old man glanced in that direction. He looked mildly puzzled and he asked, "Why?"

Probably I also looked puzzled, at such a foolish question from a man I had thought fairly intelligent. I said, "The Aztéca came from the north. Where else should I be going?"

"North is not a place," he explained, as if I were the dullard. "It is a direction, and an imprecise direction at that. You have already come too far north."

I cried, "Aztlan is behind me?"

He chuckled at my dismay. "Behind, beside, and beyond."

I said impatiently, "And you speak of imprecise directions!"

Still laughing, he went on, "By keeping to the desert all the way, you moved always in a direction west and north, but not enough to the west. Had you not been misled by the notion of north, you might have found Aztlan long ago, without ever braving the desert, without ever leaving the living lands."

I made some sort of strangled noise. The chief continued:

"According to my fathers' fathers, our Aztlan was somewhere southwest of this desert, on the seashore, on the coast of the great sea, and surely there was never more than one Aztlan. But from there, our ancestors—and yours—did much circuitous wandering in those sheaves of years. Quite possibly the Aztéca's last march, as remembered in your Mexíca leg-ends, did bring them directly from the north into what is now Tenochtítlan. Nevertheless, Aztlan should lie almost directly northwest of there."

"So I must go back again... southwest from here..." I muttered, regretting all the dreary months and tedious one-long-runs and dirt and misery I had needlessly endured.

Old Juice shrugged. "I do not say you must. But if you will go on, I advise against your going farther north. Aztlan is not there. Northward is only more desert, more terrible desert, merciless desert in which even we hardy Mapimi cannot live. Only the Yaki can make even brief forays into that desert, and they only because they are more cruel than the desert itself."

I said, with sadness at the recollection, "I know what the Yaki are like. I will turn back, Chief Juice, as you advise."

"Go yonder." He gestured to the southward of where Tonatíu was dropping unowned into an unquilted bed behind the indistinct gray-white mountains which had kept pace with me—but kept their distance—all the way I had come through the desert. "If you would find Aztlan, you must go to those mountains, over those mountains, through those mountains. Beyond those mountains you must go."

* * *

And that is what I did: I went southwest, to and over and through and beyond the mountains. I had been seeing that remote, pale range for more than a year, and I fully expected to have to scale walls of sheer granite. But as I neared them, I saw that it had been only their distance that had made them appear so. The foothills rising from the desert were sparsely covered with typical dusty desert scrub, but the growth got denser and greener as I progressed. The genuine high mountains, when I reached them, I found to be as verdantly forested and hospitable as those of the Rarámuri country. Indeed, as I made my way through those mountains, I found cave villages where the inhabitants resembled the Rarámuri—even in the matter of bodily hair—and spoke very similar languages, and told me that they were in fact relatives of the Rarámuri, whose country, they said, was considerably farther north in that same mountain range.

So, when I came down from those heights at last, on the other side of the ranges, I came down to a beach somewhere south of the beach where I had landed after my involuntary sea voyage, more than ten years before. That coast is called the Sinalobola, I learned from the fisher tribes whose villages I found dotted along it. Those people, the Kaita, were not hostile to my traveling along their beaches, but neither were they inviting, they were simply indifferent; and their women smelled of fish. So I did not linger long in any of their villages as I went south along the Sinalobola, trusting in old Chief Juice's assertion that Aztlan was somewhere on that "coast of the great sea."

For most of my way, I kept to the level sands of the shore, with the ocean on my right hand. Sometimes I had to turn far inland to skirt a sizable lagoon or a coastal swamp or an impenetrable tangle of the stringy mangrove trees, and sometimes I had to wait on the bank of a river full of alligators until a Kaita boatman came by who would grudgingly ferry me to the other side. But my progress was more often rapid, unhindered, and uneventful. A cool breeze from off the ocean tempered the heat of the daytime sun, and after sundown the beach sands retained that same heat, so they were most comfortable to sleep on.

Long after I had left the Kaita lands and found no more villages where I could buy a meal of fish, I was able to dine well on those same odd drumming crabs that had frightened me when I first encountered them, years before. Also, the ocean's tidal movement led me to discover another seafood which I commend as a superbly tasty dish. I noticed that, whenever the waters receded, the flats of mud or sand were not entirely quiescent. Here and there, little spouts and plumes of water squirted upward from the exposed sea bed. Impelled by curiosity, I sloshed out across the flats, waited for one of the little wisps to squirt nearby, and dug down with my hands to find what had caused it. I came up with an ovoid, smooth blue shell, a clam as big as my palm. I suppose the spurt of water was its way of coughing sand out of its throat, or whatever a clam uses for a throat. Anyway, I splashed about the flats and collected an armload of the shellfish and took them ashore, intending to eat them raw.

But then I had a notion. I dug a shallow pit in the dry beach sand and laid the clams in it, first wrapping each shell in damp seaweed to prevent any grit from getting inside, then I piled a layer of sand over them. On top of that I laid a fire of hot-burning dead palm fronds, and let it blaze for a time, then scraped its ashes aside and disinterred my clams. Their shells had acted as miniature steam-bath houses, cooking them in their own salty juices. I pried off their upper shells and ate them—hot, tender, delicious—and I slurped the liquid from their nether shells, and I tell you: I have seldom enjoyed a better meal served up by even a palace kitchen.