Текст книги "Aztec"

Автор книги: Gary Jennings

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Ayya, many things did happen, and one of them was this. When I went to The House of Building Strength at the next day's dusk, I found my name and Pactli's on Blood Glutton's roster, as if it had been ordained by some ironic god. And when our squad got to the appointed patch of trees, Offal of the Gods was already there, already naked, sprawled, and ready. To the astonishment of Pactli and our other companions, I immediately ripped off my loincloth and flung myself upon her.

I did it as clumsily as I could, a performance calculated to make the other boys believe it was my first, and a performance that probably gave the slut as little pleasure as it gave me. When I judged it had gone on long enough, I prepared to disengage, but then the revulsion got the better of me, and I spewed vomit all over her face and naked body. The boys roared and rolled on the ground with laughter. Even the wretch Offal of the Gods was capable of recognizing the insult. She gathered up her garments, and she clutched them to her nakedness, and she ran away, and she never came back.

* * *

Not long after that incident, four other things of note occurred in rather rapid succession. At least, that is how I remember them happening.

It happened that our Uey-Tlatoani Axayácatl died—very young, from the effects of wounds he had received in the battles against the Purémpecha—and his brother Tixoc, Other Face, assumed the throne of Tenochtítlan.

It happened that I, along with Chimali and Tlatli, completed what schooling was afforded on Xaltócan. I was now regarded as "educated."

It happened that our island's governor sent a messenger to our house one evening to summon me immediately to his palace.

And it happened that, at last, I was parted from Tzitzitlini, my sister and my love.

But I had best recount those occurrences in more detail, and in the order of their happening.

The change of rulers did not much affect the lives of us in the provinces. Indeed, even in Tenochtítlan, little was later remembered of Tixoc's reign except that, like his two predecessors, he continued work on the still-rising Great Pyramid in The Heart of the One World. And Tixoc added an architectural touch of his own to the plaza. He had stonemasons hew and carve the Battle Stone, a massive flat cylinder of volcanic rock which lay like a stack of immense tortillas between the unfinished pyramid and the Sun Stone's pedestal site. The Battle Stone was nearly as high as a man and about four strides across its diameter. Around the rim were low-relief carvings of Mexíca warriors. Tixoc prominent among them, engaged in combat and in subduing captives. The flat round top of the stone was the platform for a kind of public dueling, in which, a long time later, and in an unusual way, I would have occasion to participate.

Of rather more immediate concern to me, at that time, was the end of my formal schooling. Not being of the nobility, I was of course not entitled to go on to a calmécac of higher learning. And my record as Malinqui the Kink in one of our schools, and as Poyautla the Fogbound in the other, had hardly been of a nature to make any of the higher schools on the mainland invite me to attend at no cost.

What particularly embittered me was that, while I hungered in vain for the chance to learn more than the trivial knowledge our telpochcaltin could teach, my friends Chimali and Tlatli, who cared not a little finger for any further formal learning, did each get an invitation from separate calmécactin—and both of those in Tenochtítlan, my own dream destination. During their years in Xaltócan's House of Building Strength they had distinguished themselves as tlachtli players and as cub warriors. Though an elegant nobleman might have smiled at the "graces" the two boys had absorbed from The House of Learning Manners, they had nevertheless shone there too, by designing original costumes and settings for the ceremonies performed on festival days.

"It is too bad you cannot come with us, Mole," said Tlatli, sounding sincere enough but no whit less happy at his own good fortune. "You could attend all the dull schoolroom classes, and leave us free for our studio work."

Under the terms of their acceptance, both boys would, besides learning from the calmécac priests, also be apprenticed out to Tenochtítlan artists: Tlatli to a master sculptor, Chimali to a master painter. I was sure that neither of them would pay much heed to the lessons in history, reading, writing, counting, and such, the very things I ached for most. Anyway, before they departed, Chimali said, "Here is a good-bye gift for you, Mole. All my paints and reeds and brushes. I will have better ones in the city, and you may find them useful in your writing practice."

Yes, I was still pursuing my untutored study in the arts of reading and writing, though my ever becoming a word knower now seemed hopelessly remote, and my moving to Tenochtítlan a dream that would forever come untrue. My father had likewise despaired of my ever becoming a dedicated quarrier, and I was now too old to serve only to sit at the empty pit and shoo away animals. So, for some while past, I had been earning my keep and contributing to our family's support by working as a common farmboy.

Of course, Xaltócan has no such thing as farmland. There is not enough arable topsoil for staple crops like the maize, which requires deep earth for its nourishment. So Xaltócan, like all island communities, grows the bulk of its vegetable foods on the wide and ever spreading chinampa which you call floating gardens. Each chinamitl is a raft of woven tree limbs and branches, moored at the lake edge, then spread with load upon load of the richest soil, freighted out from the mainland. As the crops extend their roots season by season, new roots twining down old ones, they eventually clutch the lake bottom and hold the raft firmly in place. Other gardens are built and moored alongside. Every inhabited island in all the lakes, Tenochtítlan included, wears a wide ring of fringe of these chinampa. On some of the more fertile islands, it is difficult to discern where the god-made, land leaves off and the man-made fields begin.

It takes no more than mole eyesight or mole intellect to tend such gardens, so I tended those belonging to our family and neighbors in our quarter. The work was undemanding; I had plenty of free time. I applied myself—and Chimali's gift of paints—to the drawing of word pictures: training myself to make the most complex symbols ever simpler, more stylized, smaller in size. Unlikely as it then seemed, I still nursed the secret hope that my self-education might somehow yet improve my lot in life. I smile pityingly, now, to recall my young self sitting on a dirt raft among the sprouting maize and beans and chilis—among the reeking fertilizer of animal entrails and fish heads—while I scribbled away at my writing practice and dreamed my lofty dreams.

For example, I toyed with the ambition of becoming one of the pochtéa traveling merchants, and thus journeying to the Maya lands where some wonder-working doctor would restore my eyesight, while I should become rich from my shrewd trading along the way. Oh, I devised many a plan to turn a trilling amount of trade goods into a towering fortune, ingenious plans that I was sure no previous trader had ever thought of. The only obstacle to my assured success—as Tzitzi tactfully pointed out, when I confided some of my ideas—was that I lacked even the trifling amount of capital I reckoned I would need to begin with.

And then, one afternoon when the workday was done, one of the Lord Red Heron's messengers appeared at our house door. He wore a mantle of neutral color, signifying neither good news nor bad, and he said politely to my father, "Mixpantzinco."

"Ximopanolti," said my father, gesturing for him to enter.

The young man, about my own age, took only a single step inside and said, "The Tecutli Tlauquecholtzin, my master and yours, requires the presence of your son Chicome-Xochitl Tlilectic-Mixtli at the palace."

My father and sister looked surprised and bewildered. I suppose I did too. My mother did not. She wailed, "Yya ayya, I knew the boy would one day offend the nobles or the gods or—" She broke off to demand of the messenger, "What mischief has Mixtli done? There is no need for the Lord Red Heron to trouble himself with whipping or whatever is decreed. We will gladly attend to the punishment."

"I do not know that anyone has done anything," said the messenger, eyeing her warily. "I merely obey my order. To bring him without delay."

And without delay I accompanied him, preferring whatever waited at the palace to whatever my mother's imagination might conceive. I was curious, yes, but I could not think of any reason to quake. If that summons had come in an earlier time, I would have worried that the malicious Pactli had contrived some charge against me. But the young Lord Joy had himself gone off, two or three years before, to a Tenochtítlan calmécac which accepted only the scions of ruling families, themselves rulers-to-be. Pactli had since come back to Xaltócan only on brief school holidays. During those visits, he had paid calls at our house, but always during the working day when I was not at home, so I had not even seen him since the days of our having briefly shared Offal of the Gods.

The messenger stayed a respectful few paces behind me as I entered the palace throne room and bent to make the gesture of kissing the earth. Beside Lord Red Heron sat a man I had never seen on the island before. Though the stranger sat on a lower chair, as was proper, he considerably diminished our governor's usual air of importance. Even my mole vision could make out that he wore a brilliant feather mantle and ornaments of a richness that no nobleman of Xaltócan could flaunt.

Red Heron said to the visitor, "The request was: make a man of him. Well, our Houses of Building Strength and Learning Manners have done their utmost. Here he is."

"I am bidden to make a test," said the stranger. He produced a small roll of bark paper and held it out to me.

"Mixpantzinco," I said to both the nobles before I unrolled the thing. It bore nothing I could recognize as a test; only a single line of word pictures, and I had seen them before.

"You can read it?" asked the stranger.

"I forgot to mention that," said Red Heron, as if he had taught me himself. "Mixtli can read some simple things with a fair measure of comprehension."

I said, "I can read this, my lords. It says—"

"Never mind," the stranger interrupted. "Just tell me: what does the duck-billed face signify?"

"Ehecatl, the wind, my lord."

"Anything else?"

"Well, my lord, with the other figure, the closed eyelids, it says Night Wind. But—"

"Yes? Speak up, young man."

"If my lord will excuse my impertinence, that one figure does not show a duck's bill. It is the wind trumpet through which the wind god—"

"Enough." The stranger turned to Red Heron. "He is the one, Lord Governor. I have your permission, then?"

"But of course, of course," said Red Heron, quite obsequiously. To me he said, "This is the Lord Strong Bone, Snake Woman to Nezahualpili, Uey-Tlatoani of Texcóco. Lord Strong Bone brings the Revered Speaker's personal invitation that you come to reside and study and serve at the court of Texcóco."

"Texcóco!" I exclaimed. I had never been there, or anywhere in the Acolhua country. I knew no one there, and no Acolhuatl could ever have heard of me—certainly not the Revered Speaker Nezahualpili, who, in all these lands, was second in power and prestige only to Tixoc, the Uey-Tlatoani of Tenochtítlan. I was so astounded that, unthinking and unmannerly, I blurted, "Why?"

"You are not commanded," the Texcóco Snake Woman said brusquely. "You are invited, and you may accept or decline. But you are not invited to question the offer."

I mumbled an apology, and the Lord Red Heron came to my support, saying, "Excuse the youngster, my lord. I am sure he is as perplexed as I have been these several years—that such an exalted personage as Nezahualpili should have fixed his regard on this one of so many macehualtin."

The Snake Woman only grunted, so Red Heron went on, "I have never been given any explanation of your master's interest in this particular commoner, and I have refrained from asking. Of course, I remember your previous ruler, that tree of great shade, the wise and kindly Fasting Coyote, and how he used to travel alone throughout The One World, his identity disguised, to seek out estimable persons deserving of his favor. Does his illustrious son Nezahualpili carry on that same benign avocation? If so, what in the world did he see in our young subject Tlilectic-Mixtli?"

"I cannot say, Lord Governor." The haughty noble gave Red Heron almost as gruff a rebuke as he had given me. "No one questions the Revered Speaker's impulses and intentions. Not even I, his Snake Woman. And I have other duties besides waiting for an irresolute stripling to decide if he will accept a prodigious honor. I return to Texcóco, young man, at tomorrow's rising of Tezcatlipóca. Do you go with me or not?"

"I go, of course, my lord," I said. "I have only to pack some clothes, some papers, some paints. Unless there is something in particular I should bring?" I boldly added that, in hope of prying loose a hint of why I was going, for how long I was going.

He said only, "Everything necessary will be provided."

Red Heron said, "Be here at the palace jetty, Mixtli, at the rising of Tonatíu."

Lord Strong Bone glanced coolly at the governor, then at me, and said, "Best you learn, young man, to call the sun god Tezcatlipóca from now on."

From now an forever? I wondered as I hastened home alone. Was I to be an adopted Acolhuatl for the rest of my life, and a convert to the Acolhua gods?

When I told my waiting family what had occurred, my father said excitedly, "Night Wind! Just as I told you, son Mixtli! It was the god Night Wind you met on the road those years ago. And it is from Night Wind that now you will get your heart's desire."

Tzitzi looked worried and said, "But suppose it is a ruse. Suppose Texcóco merely happens to need a xochimíqui of a certain age and size for some particular sacrifice..."

"No," our mother said bluntly. "Mixtli is not handsome or graceful or virtuous enough to have been specially chosen for any ceremony I know of." She sounded disgruntled at this affair's having got out of her management. "But there is certainly something suspicious in all this. Grubbing about in picture books and wallowing idly in the chinampa, Mixtli could have done nothing to bring himself to the notice of even a slave dealer, let alone a royal court."

I said, "From the words spoken at the palace, and from the scrap of writing Lord Strong Bone carried, I think I can guess some things. That night at the crossroads I met no god, but an Acolhuatl traveler, perhaps some courtier of Nezahualpili himself, and we have just assumed he was Night Wind. During the years since then, though I do not know why, Texcóco has kept track of me. Anyway, it now seems that I am to attend a Texcóco calmécac, where I shall be taught the art of word knowing. I will be a scribe, as I have always wanted. At least," I finished with a shrug, "that is what I surmise."

"And you call it all coincidence," my father said sternly. "It is just as likely, son Mixtli, that you really did meet Night Wind and took him to be a mortal. Gods, like men, can travel in disguise, unrecognized. And you have profited from the encounter. It would do no harm to give thanks to Night Wind."

"You are right, father Tepetzalan. I will do so. Whether or not Night Wind was directly involved, he is the dispenser of hearts' desires when he chooses to be, and it is my heart's desire I am about to realize."

"But only one of my heart's desires," I said to Tzitzi, when at last we had a moment together in private. "How can I leave the sound of small bells ringing?"

"If you have good sense, you will leave here dancing and cheering," she said, with feminine practicality, but not with any perceptible cheer in her own voice. "You cannot spend your life pulling weeds, Mixtli, and inventing futile ambitions like your notion of becoming a trader. However this all happened, you now have a future, a brighter one than has ever been offered to any macehuali of Xaltócan."

"But if Night Wind or Nezahualpili or whoever could send one opportunity my way, there might be others, even better. I always dreamed of going to Tenochtítlan, not to Texcóco. I can still decline this offer—Lord Strong Bone said so—and I can wait. Why should I not?"

"Because you do have good sense, Mixtli. While I was still at The House of Learning Manners, the Mistress of the Girls told us that Tenochtítlan may be the strong arm of The Triple Alliance, but Texcóco is the brain. There is more than pomp and power at the court of Nezahualpili. There is a long heritage of poetry and culture and wisdom. The Mistress also said that, of all the lands which speak Náhuatl, the people of Texcóco speak the purest form of our language. What better destination for an aspiring scholar? You must go and you will go. You will study, you will learn, you will excel. And, if you truly have won the patronage of the Revered Speaker, who knows what high plans he may have for you? When you talk of refusing his invitation, you know you talk nonsense." Her voice dropped. "And only because of me."

"Because of us."

She sighed. "We had to grow up sometime."

"I always hoped we would do it together."

"We can still and always hope. You will be coming home at festival times. We will be together then. And when your schooling is done, why, you could become rich and powerful. You could become Mixtzin, and a noble can marry whomever he chooses."

"I hope to become an accomplished word knower, Tzitzi. That is ambition enough for me. And few scribes ever do anything to get themselves entitled -tzin."

"Well... perhaps you will be sent to work in some far Acolhua province where it is not known that you have a sister. Simply send and I will come. Your chosen bride from your native island."

"That would be years from now," I protested. "And you are already approaching marriageable age. In the meantime, the accursed Pactli also comes home for holidays on Xaltócan. Long before my schooling is done, he will be back here to stay. You know what he wants, and what he wants he demands, and what he demands cannot be denied."

"Denied, no, but possibly deferred," she said. "I will do my best to discourage the Lord Joy. And he may be less insistent in his demands"—she smiled bravely up at me—"now that I shall have a relative and protector at the mightier court of Texcóco. You see? You must go." Her smile became tremulous. "The gods have arranged that we be parted for a while, so that we shall not be parted forever." The smile faltered and fell and broke, and she wept.

The Lord Strong Bone's acáli was of mahogany, richly carved, covered by a fringed awning, decorated with the jadestone badges and feather pennons proclaiming his rank. It bypassed the lakeside city of Texcóco—what you Spaniards now call San Antonio de Padua—and proceeded about one-long-run farther south, toward a medium-sized hill which rose directly from the lake waters. "Texcotzinco," said the Snake Woman, the first word he had addressed to me during our entire morning's journey from Xaltócan. I squinted to peer at the hill, for on the other side of it was Nezahualpili's country palace.

The big canoe slid up to a solidly built jetty, the rowers upended their oars, and the steersman jumped ashore to make the boat fast. I waited for Lord Strong Bone to be helped out by his boatmen, then myself clambered onto the pier, lugging the wicker basket in which I had packed my belongings. The laconic Snake Woman pointed to a stone staircase winding uphill from the jetty and said, "That way, young man," the only other words he spoke to me that day. I hesitated, wondering whether it would be polite to wait for him, but he was supervising his men's unloading from the acáli all the gifts Lord Red Heron had sent to the Uey-Tlatoani Nezahualpili. So I shouldered my basket and trudged alone up the stairs.

Some of the steps were man-laid of hewn blocks, some were carved from the living rock of the hill. At the thirteenth step I came to a broad stone landing, where there was a bench for resting and a small statue of some god I could not identify, and the next flight of stairs led off at an angle from the landing. Again thirteen steps and again a landing. I thus zigzagged up the hill and then, at the fifty-second step, I found myself on a flat terrace, a vast level place hacked out of the sloping hillside; it was riotous with the many-hued flowers of a lush garden. That fifty-second step had set me on a stone-flagged pathway, which I followed as it wound leisurely through flower beds, under splendid trees, past meandering brooks and gurgling little waterfalls, until the path again became a stairway. Again thirteen steps and a landing with a bench and statue...

The sky had been clouding over for some time, and now the rain came, in the usual manner of the days of our wet season—a storm like the end of the world: many-forked sticks of lightning, drum rolls of thunder, and a deluge of rain as if it would never end. But end it always did, in no longer time than a man would take for a pleasant afternoon nap; in time for Tonatíu, or Tezcatlipóca, to shine again on a wet-sparkling world, to make it steam, to make it dry and warm again before he set. When the rain came, now, I had already taken shelter on one of the stair landings which had a bench protected by a roof thatch. While I sat out the storm, I meditated on the numerical significance of the-zigzagging staircase, and I smiled at the ingenuity of whoever had designed it.

Like you white men, we in these lands lived by a yearly calendar based on the sun's traversing the sky. Thus our solar year, like yours, consisted of three hundred sixty and five days, and we used that calendar for all ordinary purposes: to tell us when to plant which seeds, when to expect the rainy season, and so forth. We divided that solar year into eighteen months of twenty days apiece, plus the nemontemtin—the "lifeless days," the "hollow days"—the five days required to round out the three hundred sixty and five of the year.

However, we also observed an alternate calendar based not on the sun's daytime excursions but on the nightly appearance of the brilliant star we named for our ancient god Quetzalcoatl, or Feathered Serpent. Sometimes Quetzalcoatl served as the After Blossom which blazed immediately after sunset; at other times he moved to the other side of the sky, where he would be the last star visible as the sun rose and washed away all the others. Any of our astronomers could explain all this to you, with great diagrams, but I have never been very good at astronomy. I do know that the movements of the stars are not as random as they would seem, and that our ceremonial calendar was somehow based on the movements of the star named for Quetzalcoatl. That calendar was useful even to our ordinary folk, for naming their newborn children. Our historians and scribes used it for dating notable happenings and the length of our rulers' reigns. More important, our seers used it to divine the future, to warn against impending calamities, to select auspicious days for weighty undertakings.

In the divinatory calendar, each year contained two hundred sixty days, those days named by appending the numbers one through thirteen to each of twenty traditional signs: rabbit, reed, knife, and so on—and each solar year was itself named according to the ceremonial number and sign of its first day. As you can perceive, our solar and ritual calendars were forever overlapping each other, one lagging behind or forging ahead of the other. But, if you care to do the arithmetic involved, you will find that they balanced out at an equal number of days over a total of fifty and two of the ordinary solar years. The year of my birth was called Thirteen Rabbit, for example, and no later year bore that same name until my fifty-second came around.

So, to us, fifty and two was a significant number—a sheaf of years, we called it—since that many years were simultaneously recognized by both calendars, and since that many years were more or less what the average man could expect to live, barring accident, illness, or war. The stone staircase winding up Texcotzinco Hill, with its thirteen steps between landings, denoted the thirteen ritual numbers, and with its fifty and two steps between terraces, denoted a sheaf of years. When I eventually got to the top of the hill I had counted five hundred and twenty steps. All together, they denoted two of the ceremonial years of two hundred sixty days apiece, and likewise stood for ten sheaves of fifty and two years. Yes, most ingenious.

When the rain stopped, I continued my climb. I did not go up all the rest of those stairs in one headlong dash, though I am sure I could have, in those days of my young strength. I halted at each remaining landing only long enough to see if I could identify the god or goddess whose statue stood there. I knew perhaps half of them: Tezcatlipóca, the sun, chief god of the Acolhua; Quetzalcoatl, of whom I have spoken; Ometecutli and Omeciuatl, our Lord and Lady Pair....

I stopped longer in the gardens. There on the mainland the soil was ample and the space unlimited, and Nezahualpili was evidently a man who loved flowers, flowers everywhere. The hillside gardens were laid out in neat beds, but the terraces were not trammeled by walls. So the flowers spilled generously over the edges, and the trailing varieties dangled their brilliant blooms almost as far down the hill as the next lower terrace. I know I saw every flower I had ever previously seen in my life, besides countless kinds that I never had, and many of those must have been expensively transplanted from far countries. I also gradually realized that the numerous lily ponds, the reflecting pools, the fish ponds, the chuckling brooks and cascades were a watering system fed by the fall of gravity from some source atop the hill.

If the Lord Strong Bone was climbing behind me, I never caught sight of him. But, in one of the higher terrace gardens, I came upon another man, lolling on a stone bench. As I approached near enough to see him fairly clearly—the wrinkled cacao nut-brown skin, the ragged loincloth that was his only garment—I remembered having met him before. He stood up, at least to the extent of his hunched and shrunken stature. I had grown taller than he was.

I gave him the traditionally polite greeting, but then said, probably more rudely than I intended it to sound, "I thought you were a Tlaltelólco beggar, old man. What do you here?"

"A homeless man is at home anywhere in the world," he said, as if it were something to be proud of. "I am here to welcome you to the land of the Acolhua."

"You!" I exclaimed, for the grotesque little man was even more of an excrescence in that luxuriant garden than he had been in the motley market crowd.

"Were you expecting to be greeted by the Revered Speaker in person?" he asked, with a mocking, gap-toothed grin. "Welcome to the palace of Texcotzinco, young Mixtli. Or young Tozani, young Malinqui, young Poyautla, as you like."

"Long ago you knew my name. Now you know all my nicknames."

"A man with a talent for listening can hear even things not yet spoken. You will have still other names in time to come."

"Are you really a seer, then, old man?" I asked, unconsciously echoing my father's words of years before. "How did you know I was coming here?"

"Ah, your coming here," he said. "I pride myself that I had some small part in arranging that."

"Then you know a good deal more than I do. I would be grateful for a bit of explanation."

"Know, then, that I never saw you before that day in Tlaltelólco, when I overheard the mention that it was your naming day. Out of mere curiosity, I took the opportunity for a closer look at you. When I inspected your eyes, I detected their imminent and increasing loss of distant vision. That affliction is sufficiently uncommon that the distinctive shape of the afflicted eyeball affords an unmistakeable sign diagnostic. I could say with certainty that you were fated to see things close and true."

"You also said I would speak truly of such things."

He shrugged. "You seemed bright enough, for a brat, that it was safe to predict you would grow up passably intelligent. A man who is forced by weak eyesight to regard everything in this world at close range, and with good sense, is also usually inclined to describe the world as it really is."

"You are a cunning old trickster," I said, smiling. "But what has all that to do with my being summoned to Texcóco?"

"Every ruler and prince and governor is surrounded by servile attendants and self-seeking wise men who will tell him what he wants to hear, or what they want him to hear. A man who will tell only the truth is a rarity among courtiers. I believed that you would become such a rarity, and that your faculties would be better appreciated at a court rather nobler than that of Xaltócan. So I dropped a word here and there..."

"You," I said unbelievingly, "have the ear of a man like Nezahualpili?"

He gave me a look that somehow made me feel again much smaller than he was. "I told you long ago—have I not proved it yet?—that I also speak true, and to my own detriment, when I could easily pose as an omniscient messenger of the gods. Nezahualpili is not so cynical as you, young Mole. He will listen to the lowliest of men, if that man speaks the truth."

"I apologize," I said, after a moment. "I should be thanking you, old man, not doubting you. And I truly am grateful for—"

He waved that away. "I did not do it entirely for you. I usually get full value for my discoveries. Simply see to it that you give faithful service to the Uey-Tlatoani, and we shall both have earned our rewards. Now go."