Aztec Blood - Jennings Gary (читать хорошую книгу полностью txt) 📗

From the indios who had come out of their huts, I heard the word casta hissed as an insult. The insult was intended as much for me as the mine slave. When I looked toward the group, one of the men caught my eye and spat upon the ground.

"?Imbesil!" my mother said angrily.

The man melted into the group to avoid my mother's ire. While the villagers may have viewed my tainted blood with repugnance, my mother was india pura. Of more importance, they did not want to antagonize her because it was known that Don Francisco slept with her from time to time. My own position as the supposed bastard of the grandee won me nothing—there was no blood-tie to Don Francisco that was recognized by him or anyone else.

The indios also believed in the myth of sangre puro, the purity of their own blood. But I represented more than tainted blood to them. A mestizo was a living reminder of the rape of their women and the ravaging of their land.

I was just a boy and it cracked my heart to grow up surrounded by contempt.

As the man was herded toward us, I got a closer look at the agony twisting his features. I had once watched men in the village beat a crippled deer to death with clubs. I saw in the man's eyes the same feral anguish.

I don't know why his tormented eyes locked on mine. Perhaps he could see his own corrupted blood in my lighter skin and features. Or perhaps I was the only one whose face was expressing shock and horror.

"?Ni Thaca!" he shouted at me. We are also human!

He grabbed my fishing spear. I thought he was going to turn and fight the two soldados with it. Instead he shoved the spear against his stomach and fell on it. Air and blood bubbled from his mouth and the wound as he writhed in the dirt.

My mother pulled me aside as the soldados dismounted. One of them flogged the man, cursing him to hell for cheating them out of a reward.

The other drew his sword and stood over the man.

"His head, we can still get something for his head and branded face. The mine owner will post it on a stake as a warning to other runaways."

He chopped at the dying man's neck.

  FIVE

Thus i grew from baby crawling in the dirt to a young boy running in the dirt, neither brown nor white, neither espanol nor indio, welcomed nowhere save the hut of my mother and the little stone church of Fray Antonio.

My mother's hut also welcomed Don Francisco. He came each Saturday afternoon, while his wife and daughters visited the dona of a nearby hacienda.

At those times I was sent away from the hut. No village children played with me, so I explored the riverbanks, fishing and inventing playmates in my mind. Once I returned to the hut to retrieve my forgotten fishing spear and heard strange noises coming from the draped-off corner where my mother's petat, her sleeping pallet, lay. I peeked through the reed curtain and saw my mother lying naked on her back. The don knelt over her, making wet, sucking noises with his mouth on one of her breasts. His hairy hind end glared at me, his garrancha and cojones swinging back and forth like those of a bull about to mount a cow. Frightened, I fled the hut and ran to the river.

I spent most of my days with Fray Antonio. In truth, I found more love and affection from the fray than I did Miaha. While Miaha usually treated me with kindness, I never felt the warm, passionate bond between us that I saw with other children and mothers. Deep down I always felt that my mixed blood made her ashamed of me before her own people. I once expressed this feeling to the fray, and he told me it was not my blood.

"Miaha is proud to be thought of as having the don's child. It is the woman's vanity that keeps her from showing her love. She looked into the river once, and saw her own reflection and fell in love with it."

We both laughed over comparing her to the vain Narcissus. Some say he fell into the pool and drowned.

The fray taught me to read almost as soon as I was able to walk. Because most of the great classics were written in Latin and ancient Greek, he taught me my letters in both languages. The lessons always came with repeated warnings: I was never to let anyone, espanol or indio, know that I had such learning. The lessons were always conducted in the privacy of his room. Fray Antonio was a saint about everything but my education. He was determined to shape me into a scholar despite my mestizo blood—and when my mind did not grasp quick enough, he threatened to quicken my learning with a whipping stick but in truth, he never had the heart to strike me.

Such learning was not only forbidden to a mestizo; Spaniards were seldom lettered unless they were destined for the priesthood. The fray said that Dona Amelia could barely write her name.

Eh, the fray, at his personal peril, had educated me "beyond my means," as he put it. Through the fray and his books, I knew other worlds. While other boys followed their fathers to tend the fields as soon as they could walk, I sat in the fray's small chamber at the back of the little church and read Homer's Odyssey and Virgil's Aeneid.

But all must labor on a hacienda. Had I been indio, I would have joined the others in the field. But the fray chose me as his helper. My earliest memories were of sweeping the church with a bound-twig broom, a full head taller than I, and dusting the fray's small collection of leather-bound books and codices of Scripture, classics, ancient annals, and medicine.

Besides ministering to the souls of all on the haciendas in the valley, the fray was the chief source of medical advice. Spaniards from many miles and days of travel came seeking his medical attention, "as poor and ignorant as it is," he said, rather truthfully. Indios, of course, had their own shamans and witches to combat sickness. In our small village we had a witch-sorceress who could be called upon to put a curse on an enemy or drive off disease-inducing demons.

At an early age I began accompanying the fray as his servant on his medical missions to those who were too ill to come to the church. At first I only cleaned up after him, but soon I was able to stand by to hand him medicines or instruments as he worked on patients. I watched him mix his elixirs and later was able to make the same concoctions. I learned to set broken bones, dig out a musket ball, suture a wound, and restore the humors of the body through bloodletting, although always in the guise of a servant.

All these arts I mastered by the time I was spouting hair under my arms and between my legs. Don Francisco never took notice of my skills until I was almost twelve years old and made a mistake of revealing what I had learned.

That incident was to set off a chain of events that changed my life. Like so many times, changes came to me not with the tranquillity of a lazy river but with the volcanic bursts of those mountains the indios call fire mountains.

It occurred during the examination of a hacienda majordomo, who complained of abdominal pain. I had not seen this Spaniard before but knew from others that he was the new manager of the hacienda that was the largest in the valley. It was owned by Don Eduardo de la Cerda, a hacendado I had also never seen.

Don Eduardo de la Cerda was a gachupin, a wearer of spurs, so-called because he was born in Spain itself. Don Francisco, though of pure Spanish blood, had been born in New Spain. Under the rigid social code, Don Francisco, for all his purity of blood and ownership of a large hacienda, was legally a criollo because of his place of birth. Criollos were below gachupins on the social scale because of where they were born.

Well, amigos, to the indios and mixed bloods, there was no difference between a gachupin and a criollo. The spurs of both drew blood equally.