Aztec Blood

  It was true that there were aspects of the Aztecs that were not to be admired. Their practice of the blood covenant was cruel and barbaric. But it was not any more brutal than the practices of the largest and most respected European empire in history: the Roman Empire. Not even the great Aztec sacrificial ceremony where twenty thousand people were killed overshadows the savageness and cruelty of the Roman arenas. The arenas were not just places where thousands of gladiators fought to the death, but many thousands of innocent Christians and other dissenters were murdered by professional warriors or torn apart by wild animals—all for the amusement of crowds.

  The Aztecs were no more hated by the indio states they demanded tribute from than the Romans were hated by the peoples they had subjugated. The fray told me that the Romans crucified ten thousand Jews at one time after they rebelled against Roman tyranny and payment of tribute to Rome. Whole cities were decimated.

  Even in my own enlightened time, how many thousands were sacrificed because of some unspoken blood covenant the Inquisition had with God? Is being burned alive at the stake less barbaric than having a knife plunged into your chest and your heart ripped out?

  Ayya, I would not be the first to cast a stone at my Aztec ancestors.

  There was more to the story of the Aztecs, the return of Quetzalcóatl, and the attack by gods astride great animals, but that must wait for another time. But there was one custom of my indio ancestors that I found more repugnant than ripping out beating hearts. Aztec priests often slit their pene so that they could not have relations with women. And if they did have relations despite the cut, their virile juice spilled onto the ground. And many of their warriors cut off a piece of the skin at the front of their pene and offered the skin in sacrifice.

  Eh, you think it was just a dream? This tale of Huitzilopochtli and blood, that I had walked with the gods? Perhaps so, but I carried away from that "dream" a mark placed upon me by the gods: The skin at the tip of my pene was severed. I had made the sacrifice of an Aztec warrior.

  I learned more than indio ways and legends from the Healer. Besides practical facts about the plants and animals of New Spain, information that I could use if I ever had to survive from what I could find on the land, watching his wise and smooth manners gave me insights into dealing with people. Fray Antonio had dealt bluntly with people he had controversies with, often as a battering ram, driven by his passions. The Healer was a man of cleverness and cunning. Had he not deprived a master liar and thief of two reales? How he caught a thief with a snake trap gave me fresh perception about how greed can snarl a criminal. Later in life I would use the same trick. He called it "the snake trap."

  In a village where we had stopped to heal local ailments, someone stole the Healer's prize pipe, the one that fed the belly of Chac-Mool. Only a fool would steal from a sorcerer, but fool he may have been. The Healer had had the pipe long before I was born. I could tell from the quiet intensity of his eyes that he was more upset about the loss than his impassive facial features revealed.

  To catch the thief, he told me, he would use a snake trap.

  "What's a snake trap?" I asked him.

  "A snake trap is two eggs and a ring. The ring is attached upright to a piece of wood. Close to a snake hole, an egg is placed on each side of the ring. When the snake sees the egg, it swallows the first one. Snakes, like people, are greedy, and rather than stealing just one egg, as soon as the egg is worked down its body a little, it slips through the ring and swallows the second egg. It is now trapped because it can't go any farther forward or backward because the ring won't slip past either egg until they digest."

  "You can't get a man to slip through a ring for an egg."

  He twittered. "Not for an egg, but perhaps for tobacco to smoke in the pipe he stole."

  The Healer placed a pouch of tobacco in our campsite at the spot where the pipe had been taken. He smeared red chili powder on the underside of some of the tobacco leaves.

  "The thief already has his head through the ring, he did that when he slipped into our camp to steal my pipe. Now we shall see if instead of backing out of the ring, he takes the tobacco."

  We left our camp for the cacique's hut, where those requiring the Healer's services had gathered. After an hour I went back to the camp under the pretense of getting something. The tobacco was gone. I ran and told the Healer.

  Moments later the cacique ordered every person in the village out into the street and instructed them to hold up their hands.

  One man had red powder on his hands. We found the pipe under the straw bedding in his hut.

  We left the thief to his fellow villagers for punishment. I got another lesson in the Aztec Ways when the Healer explained how a punishment would be devised.

  "Our people believe that a crime should be punished with the same instrument that the crime was committed with. If a man murders another with a knife, the killer will be stabbed with a knife, the same one if possible; that returns the evil the killer gave to the knife back to the killer himself."

  Tobacco theft presented a less clear choice of punishment than murder. I wondered what punishment the cacique and village elders would devise.

  They consulted in a circle while they drank pulque—and smoked the ever-present tobacco, of course.

  Finally, they came to a conclusion.

  The thief was tied to a tree and a cloth sack placed over his head. A small hole was cut in the sack and one by one the men of the village went up to the sack with their burning pipes and blew smoke into the hole.

  At first I heard the tied man coughing. The coughing became a gasping hack. When it began to sound like a death rattle, I left and returned to our camp.

  FIFTY

  I was to learn that there was a dark side to Aztec magic, a side as gruesome and bloody as anything imagined by Huitzilopochtli, evil so perverse, it was uncontrollable, even by the wielders. The fray used to accuse me of finding trouble like a bee finds pollen. Because of the tragic consequences that would follow, this was a time when I wished that I had not found trouble.

  My introduction to the dark side of magic came when I encountered someone else I had also met at the treasure fleet fair.

  We had come to a small town during the time of día de los muertos, the Day of the Dead festivities. This was a day the indios remembered their dead with food and drink and much gaiety in the cemetery where their dead are buried.

  There are actually two days of the dead. The first day is called el día de los angelitos, the Day of the Little Angels, a day set aside for honoring children who have died. The next day honors adults.

  After we unloaded the donkey and made camp, I wandered around the town, watching the festivities. The town square was crowded with people and music and fun. The town was much smaller than Veracruz, hardly more than a large village, but many people had come from the countryside to participate. Children ran around with candy "toys" in the shape of skulls, coffins, and other macabre items. Street vendors sold pan de muerto, the bread of the dead, small loafs with a decoration of cross and bones.

  We celebrated the Day of the Dead in Veracruz and I knew its history from Fray Antonio. When the Spanish conquered the indios, they discovered that the Aztecs celebrated their dead children and adults in late summer. The celebration was similar to the All Souls Day and All Saints Day that the Church celebrated in November. The clever priests, wanting to ensure that it is a Christian holiday and not a pagan one that gets celebrated, moved the Aztec holiday to merge it with the Christian festivities.

  The celebrations are partly done in the privacy of home, where altars are constructed for the dead, and partly at the graveyard, where friends and family hold candlelight vigils and el llorón, the weeping. Sometimes the vigils continue throughout the night; in other places church bells toll at midnight to call people home.

  Many Spaniards are shocked by the macabre nature of this Aztec-Christian festival. They miss the point of the celebration. The indios believe that they can communicate their lov
e to their departed loved ones by expressing the love at the deceased's grave site and in the home.

  Like most festivals and fairs, the celebration enjoyed a carnival atmosphere. Late afternoon there would be a parade, with many people in costumes, like a máscara, but the costumes would emphasize skeletons, bishops, and devils.

  In the center of the square, indios were putting on a play. Not the kind the picaro Mateo would recognize as a comedia, but one the indios understood well. The performers were men dressed as knights of the two great Aztec warrior orders, the Jaguar Knights and the Eagle Knights. Entrance into these noble orders was reserved for only those warriors who excelled on the field of battle, killing and taking prisoners.

  Both sets of knights wore the traditional capes of bright feathers and heavy, quilted cotton armor, but each order had its own unique headdress. The Jaguar Knights wore headdresses of actual jaguar skins, a snarling face and teeth on top of the head with the rest of the dressed hide falling down the back. The Eagle Knights wore the head and feathers of eagles, the great, obsidian-sharp beaks of the birds of prey gaped open in a scream, their talons hanging down from around the neck of the warrior.

  The jaguar and the eagle were appropriate symbols for the two greatest warrior castes of the Aztec Empire—the great cat ruled the ground, and the eagle was the king of the skies.

  A tall religious monument, a tribute to some saint or another, was in the center of the square, and the mock battle took place around it. Lépero youths had climbed on the monument, and I dashed through the battling knights to climb up to get the best view. One of the léperos, believing I was an indio invading his territory, kicked at me. I grabbed his foot and dragged him off the monument. I took his place and glared at the others with Veracruz street toughness. No one else bothered me.

  The knights fought with wooden swords and shields, swinging hard at each other, blocking, swinging again. The only purpose seemed to be battering each other since the swords could not inflict a serious injury.

  Watching the mock battle, I spotted a person I had conflicted with at the treasure fleet fair: the caster of bones. The evil-looking creature was standing at the inner edge of the circle of people watching the fighting. His black hair hung down almost to his waist. Encrusted with dirt and grease, the hair was dirtier and no doubt smellier than a stable floor.

  As the fighting went on, I noticed a curious phenomena: The combatants would continue until blood was drawn, usually a small cut on the hand, face, or legs that were bare from the knees down. The moment blood was seen, the victor and the bleeder would leave the battle. The curious thing was that each time it occurred, the victor looked to the magician. In return he got a nod of approval.

  "Mestizo. Your heart will be ripped out on the sacrificial block when the jaguars rise."

  That anonymous threat came to mind as I watched the magician giving silent blessing to the victors. Unlike the Healer, who had an aura of wisdom and knowledge of secret ways, the magician reeked of evil and malice.

  I was staring at him, glaring at him, when he suddenly looked up and caught me. I jerked back and looked away. I felt like I had just locked eyes with a snake. I sneaked another look at him, and he was still staring at me.

  He had an evil eye that could burn through stone. I did not know if he recognized me from the fair or he had seen the contempt on my face when he caught me staring down a moment before. I was sure that he would not recognize me. Over two years had passed since the fair, and I had barely spoken to him at the time.

  Whatever the reason, I had caught his attention; and that was unwelcome in my life. I got down from the statue base and slipped through the warriors to get away. As I was hurrying from the battling knights, a fray on a mule rode into the square. Behind him an indio rode another mule, dragging something behind on the ground with a rope. When they reached the area where the mock battle was taking place, they rode into it, scattering the warriors. It was then that I could see what the indio was dragging.

  A body.

  The priest stopped his mule and shouted to the crowd. "This man," he pointed down at the body, "died yesterday and was not buried with the rites of the Church. He was put into the ground with the blasphemy of pagan rites."

  He paused to let his words sink in.

  "I only learned of the disgrace because there are indios among you who are true to the Lord and tell me when such heresy occurs. His body has been dug up. It will be dragged through every street in this community for all to see what will happen to them when they offend God and the servants of the Church who serve Him.

  "Afterward, the body will be chopped up and fed to dogs."

  I had heard Fray Antonio speak of this crude practice by village priests. He said that most of the priests were less angry that the sinner had gotten buried without the proper rites than they were about not receiving payment for the last rites and Christian burial.

  As the fray and the indio whose mule was dragging the body rode by the dark magician, the reader-of-bones gave the two a look of such pure hate and malice that it frightened me.

  I left the area, hoping I would not run into the dice man again.

  As night was falling, I roamed the village to enjoy the celebration of the dead. When it was dark, people crowded into the cemetery to be near their departed loved ones. The graveyard blazed with hundreds of candles as people drank and danced, laughed and talked. They formed family groups at grave sites, passing around tamales, tortillas, pulque, and those hot peppers the Aztecs called chili.

  I was not a part of a family group, but I enjoyed just strolling around, enjoying their joy. People were drunk and happy. At least most were happy. I watched a young woman arguing with her husband, who was very drunk. He was so drunk that he could hardly stand up. It brought to mind what the fray had told me was the difference between the way the Spanish drank and the indios drank: a Spaniard drinks to get a feeling of joy and well-being. An indio drinks until he passes out.

  This young woman called her husband a stupid goat for getting so drunk and hit him. The blow sent him stumbling backward and he fell onto his backside. People nearby cheered and clapped the woman's action.

  She stamped away, almost knocking me down. When she did, a handkerchief fell from her pocket. I grabbed the handkerchief and followed after her. She was out of the cemetery before I caught up with her and gave it back.

  "Your husband is very drunk."

  "I don't care if he drinks," she said. "He spent all the money I earned in a month of washing clothes. That is what I care about."

  "It is a sin for him to get drunk and leave such a beautiful wife alone and unprotected. There are men who would take advantage of such stupidity."

  She brushed hair from her forehead. "I have never seen you before."

  I shrugged. "I am a wandering sorcerer. I am here today and shall be gone tomorrow."

  "What kind of magic do you have?"

  "Love magic. I keep it here." I touched the front of my pants. "Would you like to see it?"

  Eh, where did I get the courage to say such things? I was seventeen years old and had never bedded a woman. But since my failure with the cacique's wife, I had practiced a great deal with my hand and was eager to see if my performance had improved.

  She smiled and patted her own front. "I have a skull sewn onto my underwear today for my husband, but he is too drunk to see it. Or appreciate it."

  We went to a grassy area to practice my magic—and see her skull.

  She lay on her back on the warm grass. I knelt down beside her and leaned down to nuzzle her with my lips. Ayya ouiya. She jerked me down atop her and ravaged my mouth with her lips and tongue. When I was getting to like the lush wetness of her mouth, she rolled me over. Her mouth went back to my lips and her hand down my pants.

  My garrancha was expanding to monstrous proportions—growing so hard, so fast, it hurt, which seemed to amuse the woman to no end. She giggled at the enormity of my erection—her fingers gripping it iron hard, tight as a
vise.

  She slipped a hand around my head, and as she kissed me open-mouthed, she began pulling down my pants.

  Even at my tender age I was certain that rape was the man's job and not the woman's. I struggled to get up and mount her, so I could jab my pene in and pump it at least once before it exploded. "I want to—"

  She swallowed my words with her mouth. Getting my pants down, her skirt went up and she straddled me. She rubbed her wet tipíli back and forth against my erection. As she slid back and forth on my virile part, she burst open her blouse. She bent down and guided a breast to my mouth. As she did, her legs spread farther apart and my pene suddenly slipped into her love opening.

  All the lust of my pubescent youth was boiling up in me. My hips bucked up and down like a horse that had never felt a saddle.

  She rode me, tightening her muscles around my member, gyrating on it erotically, with each twist and turn lengthening the stroke. Up and down, up and down, on my achingly long garrancha. She increased pressure, tempo, and heat with each rise and fall.

  I began to lose control. And then my pene exploded inside her. It triggered something in her that at the time I did not understand, and her movements and moans became more frantic. She leaned forward, arching her back like a bent bow, but pumping with everything she had. Lights blazed in my eyes, thunder detonated in my ears, and the earth shook volcanically. My body erupted in turn, not an orgasm of the groin but of the entire corpus—of the entire planet. My entire being was breaking loose, coming apart, taking me on a Homeric odyssey I had never known I would make.

  I might have other women subsequently—assuming I lived long enough—but this was my first. Come what may, she owned me body and soul. My soul had broken free, cut loose, its moorings forever slipped.

  At which point she grabbed me by my backside and flipped me over on top of her. She pulled my hips forward, tilting them so that the top of my pelvis was rubbing what I would later learn to be what the poet Ovid called "the Venus Butterfly."