Aztec - Aztec Blood Part 16

Wet and chagrined, I made my way back to where the travelers camped. Women were a great mystery to me. While I could easily read men, I realized that I had not even begun the first chapter on the Book of Women.

EIGHTEEN.

As dusk fell I could not resist exploring. I disappeared into the maguey field out of sight of the travelers and any indio defending the field against thieves.

Maguey were enormous plants with leaves wider than my legs and taller than a grown man. To my boyish imagination, the plants were the gigantic crowns of Aztec G.o.ds. Some plants, like the maize that gave us life, had power stored within them. The maguey was a warrior of the plant world, not only because its tall, slender leaves rose like a bunch of spears, but because of the power of its nectar and the uses of its flesh.

Like a woman who could cook, sew, raise children, yet still pleasure a man, maguey provided the indio with cloth for rough clothes, blankets, sandals, and bags; needles from its spines; fuel and thatch from its dried leaves. But, ah, like that woman who provided the necessities of life, the maguey was also full of an intoxicating spirit.

At the fleshy heart of the plant, protected by the great spears, was agua miel, honey water. But this "honey" was craved not for its sweetness; to the contrary, the whitish, cloudy liquid was sour. In its natural state from the plant, unfermented, it tasted like swamp water to me. After fermentation, it acquired the taste of sour goat's milk. But cho! This milk captured your mind faster than Spanish vino, sending you reeling amid G.o.ds with a smile on your face.

The honey water we call pulque was well known to my Aztec ancestors. They called it octli, the drink of the G.o.ds.

The maguey grows slowly and flowers once after as long as ten years. When it flowers, a tall stem shoots up like a sword from the center. The indios who cultivate the plants know when the flower will appear. When the time is ripe, a man climbs into the plant among the th.o.r.n.y leaves to open the heart, creating a bowl to catch the raw juice.

Each plant can produce a dozen or more tall servings of pulque a day and can be nursed for several months. The tlachiqueros collect the raw juice several times a day, drawing it off with a long gourd, then putting it into pigskin bladders. Sometimes the juice is sucked into the mouth with a straw and then spit into the skins, which are emptied into hides or wood tubs to ferment several days.

Pure fermented pulque is called pulque bianco. My Aztec ancestors increased its bite with tree bark called cuapatle. Pulque amarillo is yellow pulque, created by adding brown sugar. Because this gave much power to the drink, our good King Filipe forbade putting cuapatle and sugar into pulque but the indios continue to do it.

My indio ancestors worshipped pulque because Quetzalcoatl, the Plumed Serpent, drank it. As with the tales of the Greeks and their tragedies, pulque was also born out of love lost. The Plumed Serpent fell in love with Mayahuel, a beautiful maid who was the granddaughter of one of the Tzitzimime, the star demons, and convinced her to run away with him. When they got to earth, Quetzalcoatl and Mayahuel entwined, transforming themselves into a single tree.

The Tzitzimime followed them. These demonicos were the most fearsome of all the beings who haunt the night, malevolent female spirits transformed into stars who kept baleful watch on the human world below them. Because they bore a grudge against the living, they brought down calamidads and miserias-sickness, droughts, and famines. They tried to steal the sun during solar eclipses, causing the Aztecs to sacrifice many fairskinned people to fortify the sun with fresh blood.

The Tzitzimime grandmother of Mayahuel recognized her as part of the tree. She ripped Mayahuel from the tree and fed her to the other demons. Quetzalcoatl, in sorrow, buried what was left of his beautiful Mayahuel and from her sprang the maguey plant that produces the intoxicating pulque. This gift brings joy to humans as Quetzalcoatl's and Mayahuel's love brought joy to each other.

If the Aztec G.o.ds drank pulque, in my mind it was the reason for their defeat by the Spanish G.o.d. The fray drank it when there was no vino to quench his thirst; he claims that unfermented it had the taste of rancid meat, but I still say it is as foul as the vomito swamps.

The indios thrived upon it and even fed it to their children. The Aztecs were not tolerant of drunkenness but some indulgence was shown toward old people on the grounds that their blood was running cold. Besides the old, women in the days following childbirth and the sick were given the tonic to strengthen them. But adults found publicly drunk would have their hair cut off as punishment the first time, their houses demolished the second, and be put to death on the third. Dios mio! If the alcalde did this in Veracruz, there would be no indios or half-castes left in a week.

The fray found much sadness in the state of indio drunkenness. "They drink to forget their miseries," he often said. "And they drink differently from whites. My espanol hermanos think about the amount they consume. More the pity, indios drink for the occasion without considering the amount. They drink on Sundays, festival days, weddings, and other special occasions. And when they drink, they pour it down their throats until their minds have been captured by the heavenly waters and their bodies are pickled. It is said one indio could drink for a dozen Spaniards." He shook his finger at me. "This is no exaggeration, b.a.s.t.a.r.do. My brothers of the cloth say that drink is the wellspring of all indio vices. But why was this vice not widespread until we washed upon their sh.o.r.es?"

The fray threw his hands up in aggravation as he often did when religious doctrine conflicted with what he saw with his own eyes. "Sunday has become a day of public drunkenness for the indios. Why? Because it is their way of protesting the religion we have forced upon them. Did you know that a holy cross near the marketplace had to be removed because dogs and drunken indios urinated upon it?"

If drinking is so much a problem with the indios, one wonders why the Spanish masters did so much to profit upon it. The great maguey fields are owned by the hacendados. And it is said that Spanish wines cause the indios to lose their heads faster than pulque. These potent wines were brought to the villages by traveling Spanish traders, who find not only that the sale of the wine lines their pockets, but that indios can be persuaded to give up their land and gold when there is enough wine between their ears.

To the indio, pulque takes one to the threshold of the sacred; and along with corn, maguey is their staff of life. Perhaps there is something mystically akin to the Aztecs about the plant; it dies after flowering, which is what happened to the short-lived Aztec Empire.

My stomach growled irritably. It had been hours since I had eaten the tortilla with the volcanic peppers. The only nourishment available, without spending my treasure of two reales and a few cocoa beans, was pulque. My hunger would drive me to consume it raw... if I could not steal a fermented brew.

I knew from my trip with the fray to a village church on a maguey hacienda that indios who tended the fields often had a cache of the juice fermenting out of sight of the hacendado's overseers. I looked over the field and asked myself where I would have hid the contraband myself. Not in the large, bare, dirt areas between the plants, certainly. It would be hidden in the bushes, far enough in to be out of sight, but not so far that the bushes overgrew it.

Ay, with the eye of a well-practiced thief, I surveyed the lay of the land and began walking along what I considered to be the best candidates for a cache. It took me longer than I thought, a half an hour to find a clay pot of fermented pulque, but I attributed the excessive time not to any error in my plan of search but the ignorance of the indio who did not hide it as cleverly as I would have.

Soon after the pulque went down my throat, a warmth kindled in my belly that spread throughout my body. It was going to be cool tonight sleeping on the ground with only my manta for a blanket, so I drank a little more of the drink of the G.o.ds to help keep me warm.

Returning to camp, I went back to my spot under the conifer and sat with my back to the trunk. My head was spinning a bit, but my spirits were lifted. I thanked the Plumed Serpent for lightening my burdens.

A sugarcane hacendado had camped nearby with three of his vaqueros and an africano slave. A large fire shared with some other espanol travelers had been built. From the light of it I could see that the slave, a young, husky male, had been badly beaten. One side of his face was swollen, his right eye shut, and his ragged clothes were b.l.o.o.d.y and slashed by a whip. I had seen many africanos, indios, and half-castes beaten by their masters in a like manner. Violence and terror were how the few always subjugate the many.

I half-closed my eyes and listened as the slave owner, whose sugarcane hacienda lay east of Veracruz, talked to another spur wearer about the slave.

"An escapado," he said. "It took us three days to run him down. Now I'm going to take him back and flog him again in front of my other slaves. When I'm finished with him, no one will ever run away again."

"The countryside's full of runaways, maroons, who rob, rape, and murder every Spaniard they can get their hands on," the other man said.

As they talked, I realized I had seen the plantation owner before. He came to church occasionally in Veracruz. I knew him to be a brutal, stupid person, thick-chested, thick-necked, a hairy, hombre malo who liked to castrate male slaves, rape slave women, and flog everybody in sight. His reputation, even among his own people, was that of evil incarnate. I had had occasion to go to church-which I did whenever the fray berated me enough-when once this slave owner had appeared with a male slave, a boy about my own age, whom he had beaten savagely for some infraction. Que diablo! He'd brought the boy to church naked, the boy's mouth gaping open, his pene bouncing, dragging him from a rope fastened to a dog collar.

When I told the fray, he said that the man would burn in h.e.l.l. "Hate boils inside some people and comes to the surface by cruelty to others. This man hates people with black skin. He owns slaves to abuse them. He organized a Santa Hermandad, a militia of local swords to support the king's law, but in truth they are nothing more than men who hunt runaway slaves like others hunt deer."

I thought about the fray's words as I listened to the man loudly boast about all of the runaways he had tracked down and the africano women he'd s.e.xually a.s.saulted. What would it feel like to be a madman's slave, a man who could beat you at will and rape your wife on a whim? Who could kill you when he got the urge?

"This one claims to be a prince in his own country," the slave owner laughed. He picked up a rock and threw it, hitting the tied-up slave with it. "Eat that for dinner, Prince Yanga." He roared again with laughter.

"He's a tough one," the other Spaniard said.

"Not after I geld him."

No por Dios! Castracion!

I glanced at the slave, and he stared blankly at me. He already knew his fate. But as I continued to look at him and his brown eyes met mine, I saw both intelligence and pain. Not just the pain of his bruises, but a much deeper hurt. His eyes told me that he was no animal but a man. That he, too, was human!

Not able to stand the sadness in his eyes, I looked away. Slaves were castrated on the theory that it made them more malleable-just as bulls are gelded to soften their meat and make them more docile.

Another merchant, overhearing the conversation, recognized my look of revulsion.

"Slaves are property," the merchant said, glaring at me. "They are to be used in the fields or in bed, whatever suits the owners. They are like the indios, gente sin razon." Without reason. Childlike. "But at least the africanos and indios have pure-blood. Mestizos, such as yourself, are the lowest."

I got up and found another tree to rest under, certain I would open my mouth and receive a beating if I stayed.

"His spurs are stuck up his own a.s.s," Fray Antonio sometimes said privately of certain "wearers of the spurs." The fray's criollo resentment of those born on the Iberian Peninsula came out frequently. But as a mestizo, I knew that criollos were as harsh on slaves and half-castes as the other Spaniards. Because criollos were kept out of high office in the Church and government by the spur wearers, they tended, like the fray, to characterize anyone who wielded power ruthlessly or arbitrarily as spur wearers, forgetting about their own sharp spurs.

NINETEEN.

I fell into a deep sleep and awoke in the dark of the night. A ghostly moon navigated a sea of dark clouds, emerging for only a moment at a time. When she was obscured, the heavens were black as pitch. The night was filled with nocturnal birdcalls, the rustle of bushes as something bigger moved in the forest, and the noises made by the travelers-someone snoring, a mule snorting about something in its sleep.

A thought came to me, one born of madness. Perhaps it was the pulque, the drink that even intoxicated G.o.ds, warping my mind until I did things that any lepero would find insane.

When I was certain that no one was stirring in the area, I slipped my knife from its holder and arose from the ground. Crouching low, I went into the maguey field, away from the area where people were camped. If anyone saw me, they would think I was relieving myself or was stealing pulque.

Circling around, I came to the area where the slave Yanga was tied with his back to a tree. Down on my hands and knees, I crawled as quietly as a snake slithering up to the tree. Yanga twisted his head to watch my approach. I paused and put a hand to my mouth to signal silence.

Coughing erupted from the slave master, and I froze. I could not discern him in the darkness, but I believed he rolled over. A moment later he snored, and I moved forward.

The cough had put my heart in my throat. The pulque was wearing off, and I was starting to realize I was in danger. If caught, I would face the same flogging post and gelding knife.

My fear was overwhelming, and I longed to crawl back. But in my mind's eye I still saw Yanga's eyes, intelligent eyes, not those of a dumb animal but of a man who knew love and pain and knowledge and desire. Amigas, amigos, I wish I had had the courage of a lion, the strength of a tiger. But I was a boy of little consequence. It was time to return to my bed. Tomorrow, I would take to the road with the hounds of h.e.l.l at my back. There was neither glory nor profit in helping a slave escape. Not even the fray would expect me to risk my own manhood to save the cojones of another.