That shocked me. "The child will die, too?"
"No, no, the child's stomach is just upset. It would be a waste of a snake to use it with a child who would not understand that the evil had been withdrawn."
I knew that the snakes were not evil spirits in the body but were stored in a basket hauled around on the Healer's donkey. What he seemed to be telling me was that what he took from people's heads were bad thoughts. The thoughts themselves were maladies.
Although I had assisted the fray in cutting off a prostitute's leg and many lesser medical treatments, bad thoughts were a strange malady to me. Yet it seemed to work. Each person who had the snake removed smiled and was noticeably happier afterward.
The woman who suffered from the abuse of her husband brought us corn cakes and honey for breakfast and told the Healer that she had had the first good night's sleep in months. Had the woman gone to a Spanish doctor and complained of a ghost, he would have sent her to a priest for an exorcism. The priest would have used prayers and the cross to drive the evil from her—and perhaps solicited the help of the Inquisition to inquire whether the woman was a witch.
Whose method was the more humane? The more effective?
I was beginning to understand what the Healer meant when he said the Spanish had conquered the flesh of the indio but not the spirit.
FORTY-TWO
When I awoke in the morning, the Healer had already left his blanket. I went to the creek to wash and saw him in a small clearing between the trees. He was surrounded by birds, one of which was on his shoulder and eating from his hand.
Later, when we were traveling to the next village, he told me that he had been given knowledge about me.
"You have died once," he said, "and you will die again before you know your name."
I had no clue as to the meaning of this prophecy; he refused to say anything more.
The Healer began to guide me in learning the Aztec Ways as we journeyed between villages.
The Aztec way of life was to honor one's family, clan, tribe, and gods. Children were taught and strictly disciplined from birth about the way they must act and live and treat others.
The umbilical cord of a male child was given to a warrior who buried it on a battlefield, thus ensuring that the boy grew up to be a strong warrior. The umbilical cord of a girl child was buried under the floor of the house to keep her close to home.
"When an Aztec child is born," he said, "the father calls upon a soothsayer to read the child's path in life. The day sign the child is born under will affect him throughout life. There are good signs that bring happiness, health, and even wealth, and bad ones that bring failure and sickness."
"How are the paths determined?"
"The Tonalamatl, The Book of Fates, which sets forth the good and bad days, must be consulted. The day and week signs of your birth and other events surrounding it must be probed. A favorable birth sign brings rewards in life... but only if you lead your life according to the sign. An evil life will turn a fortunate birth sign bad."
He asked me questions about the day and time of my birth. That much I knew, along with the fact that the fray had hinted at ominous events surrounding my birth. I also knew from street talk something about good and bad days. The days of the Aztec calendar were numbered and named. One Crocodile, meaning the first time in the calendar day crocodile occurred, was considered a fortuitous day to be born on. Five Coatl, serpent, was a bad day. I was only familiar with the character of a few signs I heard street people talking about, but I knew there were days named for deer, rabbit, water, wind, and other things.
The Healer disappeared into the forest for two hours. Upon his return, we ate a meal I had prepared over our campfire. While he was gone, I had foretold the future for a pregnant india who had had two girls and was desperate to birth a boy. After examining the ashes in her cooking fire and muttering some Latin at a flock of birds, I advised her that she would indeed have a boy. The grateful woman gave me the duck I'd roasted for our meal.
I dared not tell the Healer that I was telling fortunes.
I listened to him as I attacked the duck with great enthusiasm.
He spoke solemnly. "Each of us has our destiny cast by the gods. For some there are clear signs of good fortune, while pain and misfortune will be the circumstance of others." He shook his head. "You fall within the Shadow Fates, the destines the gods have left uncompleted. Your day is Four and the sign is Ollin, motion. The gods do not cast the destiny of those born under this sign because motion is changeable. It runs here and there and changes direction many times. It is under the control of Xolotl, the Plumed Serpent's evil twin. You see Xolotl blazing in the night sky at certain times of the year, the dark side of the star, while the light side blazes in the morning."
From the description I assumed Xolotl was the evening star, the nighttime manifestation of Venus, as opposed to the morning star. Xolotl, a dog-headed monster, was another favorite character at mascaradas.
"It is said that those born under the motion sign change their path in life frequently and often become rogues and tale bearers."
Eh, that caught my attention.
"Because they are so fluid, they are able to change shapes. The darkest side of those born under the sign of motion are the shape changers who are able to take on different forms, even the shape of animals."
"Why is that considered the dark side?" I asked.
"Because there are evil persons who do much harm under the guise of animals or in the shape of another person."
The Healer also told me I needed an Aztec name.
I removed my mouth from the carcass of the duck I was gnawing and wiped duck fat from my chin. "What should my Aztec name be?"
"Nezahualcóyotl."
I recognized the name. Next to Montezuma, he was the most famous indio king. There were many tales about Nezahualcóyotl, the king of Texcoco. He was famous for his poetry and wisdom. But from the amused glint in the Healer's eye when he bestowed the name upon me, I realized I was not being honored for my wisdom or literary talents.
The name meant "Hungry Coyote."
Along the road the Healer showed me vegetation—plants and trees and bushes—that were useful in the healing arts, and the ways of the forest and jungle and the animals and people that inhabit them.
"Before the Spanish came, the revered speakers, what we called our Aztec emperors, had not only a great animal and serpent zoo, but vast gardens in which thousands of plants were grown that were used by healers. The potency and healing powers of the plant were determined by using them on criminals and prisoners who were to be sacrificed."
The great medical gardens and books suffered the same fate most Aztec knowledge did—the priests who followed the conquistadors destroyed them. What had the fray said about such ignorance? What they didn't understand, they feared and destroyed.
The Healer showed me plants that were used for wounds and ulcers, to heal the blisters of burns, reduce swelling, cure skin diseases and eye problems, cool fevers, soothe the stomach, calm the heart when it is too active and stimulate it when it is too quiet. Jalop was used to unlock the bowels, a plant called "urine of a tiger" to make water come when urination was difficult.
"Aztec doctors sewed up wounds with human hair. They set broken bones with pieces of wood and put a gum of ocozotl tree with resin and feather over the wood."
Not even the fish were free from the influence of Aztec herbs. Indios crushed a plant called barbasco and threw it into rivers and lakes. The herb stunned the fish and forced them to the surface, where the indios grabbed them.
Children were instructed to keep their teeth clean to avoid decay; salt and powered charcoal were used with a wooden instrument to clean teeth.
I saw an amazing example of Aztec tooth remedies in a village where another traveling healer had stopped at the same time we did. This healer's specialty was removing painful teeth—painlessly. He applied a substance to the teeth that instantly deadened the tooth. Within hours, th
e tooth had fallen out.
I asked the Healer what the man had applied that worked so well.
"The venom of a rattlesnake," he said.
The Healer told me not all the products of plants were used to heal. Veintiunilla, the "little twenty-one," caused death in exactly twenty-one days. Persons given the plant developed an insatiable thirst for potent drinks like pulque and cactus wine, and drank the intoxicating beverages until they died.
"Evil Aztec whores tricked men into drinking macacotal, the steeping from a snake. Ayyo, these men engage in ahuilnéma with six or seven women, one after another, and moments later are ready to have ahuilnéma with even more women. This goes on and on, with the man unable to control his urge, giving anything he owns to the whores, until the life is gone from him and his flesh hangs from his bones."
To have power to satisfy so many women. Muy hombre! What a way to die, eh, amigos?
Another indio aphrodisiac was the "witches rose." Medicine women used magic words to make roses open before their season. These were sold to men for a wicked purpose: the seduction of women. The rose was hidden under the woman's pillow. When she inhaled the scent, she became intoxicated with love for the person who put the rose there and called his name.
I asked him about the drugs that robbed one of their mind. His expression never changed, but when he was amused by something a glint came to his eye and he would emit a quiet, birdlike chuckle. He did so as he told me about yoyotli, the dust that made one so happy and pliable that you danced gaily to the sacrificial block where the priest was waiting with an obsidian knife to cut your heart out.
"Flower weavers are the sorcerers who bring our minds into contact with the gods," the Healer said. Peyotl, from the buds of cacti that grow only in the Place of the Dead, the northern deserts; and brown seeds from ololiuqui, a plant that climbs and clings to other plants, were used to "take people to the gods," which I understood to mean that the person entered a dreamlike state. From the babbling uttered and visions the person experienced, a healer could determine the person's malady.
Teunanacatl, a bitter black mushroom, was called the "flesh of the gods." Occasionally served with honey at feasts, it also took one to the gods, but the hallucinations were less than those created by peyotl. "Some people laugh hysterically, others image they are being chased by snakes or that their bellies are full of worms eating them alive. Others fly with the gods."
A plant that could be smoked was called coyote weed by the Healer. "It makes the smoker feel calm and soothes deep pains." A small smile on his face hinted that some of the tobacco he smoked was of the coyote weed variety.
The most powerful substance was teopatli, the divine ointment. The Healer spoke of it with a tone of awe. To the seeds of certain plants "are added the burnt ashes of spiders, scorpions, centipedes, and other noxious insects, petum to make the flesh painless, and ololiuqui to lift the spirits." When applied to the skin, it made the person invincible, as if an invisible shield was held in front of him. "The greatest warriors of the Aztec were the Jaguar Knights and Eagle Knights; it is said that the weapons of their enemies could not cut them when they had the teopatli ointment applied to their skin."
As the months passed by and we went from one small village to another, I never encountered another rider searching for me. Soon enough of the fear was gone for me to stop puffing up my nose. Because the sun darkened my skin so well, I needed little dye. But for safety's sake the Healer gave me a "sore" to wear on my cheek, a small, black piece of bark held on with sap.
We stayed away from the larger villages and towns while I learned how to think and act like an indio.
Even more than the Spanish, the indios were ruled by superstition and the whim of their gods. Nothing they did or experienced, from the sun overhead and ground beneath their feet, giving birth or to going to the marketplace to sell ears of maize, went without having some spiritual power involved. Sickness came mostly from evil spirits, bad aires, that one breathed in or was touched by. And the cure was to remove the spirits with the magic and herbs of a healer.
The Spanish priests battled the indio superstitions, trying to replace them with Christian rites. Most of the indio customs I found to be harmless or, in the case of herbal medical remedies, to be extremely beneficial. Occasionally I would be shocked.
In our travels to places little visited by outsiders, we came to a village where an old woman had been stoned to death just before our arrival. Her body, with bloodied stones lying about, was still on the ground when we walked in leading the donkey.
I asked the Healer what great crime the old woman had committed.
"She died not for her sins, but the sins of all the villagers. The oldest woman in the village is chosen each year to hear the confessions of all the people in the village. She is then stoned to death to win atonement for the entire village."
¡Ayya ouiya!
The gods were as involved in death as they were in life. Just as there was a Christian world of death, the Aztecs had their places where dead spirits resided, both an underworld and a heavenly paradise. Where you went, to the underworld or the celestial heaven, what happened to your soul, depended not upon conduct during life but on how you died.
The House of the Sun was a celestial paradise to the east of the Aztec world. Warriors killed in battle, people who were sacrificed, and women who had died in childbirth shared the honor of residing in this wondrous place after death. The house of the sun was filled with beautiful gardens, perfect weather, and the finest foods. It was the Garden of Eden, the Garden of Allah, paradise.
Warriors who dwelled there passed their time in bloodless battles. But each morning they assembled as a vast army on a great open plain that stretched almost endlessly to the horizon. They were waiting for the sun to rise in the East. When the first glow of light slipped above the horizon, the warriors greeted it by clashing their spears against their shields; then they escorted the sun on its journey across the sky.
After four years, the warriors, sacrifice victims, and women who'd died in childbirth returned to earth as hummingbirds.
Most people, those who succumbed to disease, accidents, and the maladies of old age, went to the Dark Place, the place of the dead, Mictlan.
This underworld, far to the north of the Aztec world, was a place of scorching deserts and winds that can freeze a person in place. The lord of Mictlan was Mictlantecuhtli, a god who wore a skull mask and a cloak of human bones. To reach Mictlan the soul had to journey through eight hells before arriving at the ninth hell, where Mictlantecuhtli and his goddess queen live.
Each of the journeys had the type of dangers Odysseus experienced and the ghoulish horrors of Dante's infernal. The dead must first cross a wide and swift river. A red or yellow dog was needed for this task. After forging the river, they had to pass between two mountains which were clashing together. The tasks became more and more difficult—a mountain of razor-sharp obsidian to be climbed, a region of icy winds that could sear flesh from the bone; places where banners battered wayfarers, where arrows pierced the unwary, and savage beasts ripped open chests to eat human hearts. In the eighth realm, the dead had to climb narrow ledges of cliffs.
After four years of trial and torment, the dead achieve the ninth hell, a place deep in the bowels of the earth. In this fiery bowel of the Lord Mictlantecuhtli and his queen, the essence of the dead—what the Christians called the soul—was burned to achieve eternal peace.
Eh, I would take the Christian heaven over Mictlan. Even thieving, murdering léperos make it there as long as they repent at the end.
The preparation for the journey after death also depends on the way one had died.
"Those who died in battle and childbirth were burned atop a pyre," the Healer told me. "This frees the spirit for its upward journey to the Eastern Heaven. Those who are to journey to the realm of the Lord of the Dead, Mictlantecuhtli, are buried beneath the ground. This gives them a start on their journey through the underworld."
Regardless of their destination, the dead were dressed in their finest ceremonial clothing and provided with food and drink for their journey. A piece of jade or other valuable placed in the mouth of the dead was money for buying whatever they needed in the hereafter. Even the poor were given food and water to help them on the long trip.
Those who could afford it made the journey to the House of the Sun or the underworld with a companion, a red or yellow dog.
When the Healer told me that, I glanced over at his yellow dog that never left his side, day or night.
Kings and great nobles made the journey surrounded by the wealth and splendor they'd enjoyed in life. Stone tombs were constructed and filled with food, chocolate, and sacrificed wives and slaves. Instead of a simple piece of jade, earthly treasure—objects of gold and silver and gems—were put in the tomb. The dead notable would be positioned seated in a chair with his weapons and golden breastplate or carried upon a litter.
The funeral customs of these people were not unlike those the fray had told me existed among the ancient Egyptians. "Because of the pyramids, funeral rites, and the fact that some Aztecs circumcised males in the manner of Semites, some scholars believed the Aztecs were originally from the Holy Lands, perhaps a lost tribe of Israel."
Aztec poets compared human life to the fate of a flower, rising from the earth, growing toward the sky, blooming, then swallowed up by the earth again.
"Our souls in your eyes are but as wisps of smoke or clouds rising out of the earth," they sang.
And they were fatalistic about death. It spared no one, rich or poor, good or bad. The Healer sang to me across the flames of a campfire:
Even jade will shatter,
Even gold will crush.
Even quetzal plumes will tear.
One does not live forever on this earth: