Aztec Autumn - Jennings Gary (версия книг .txt) 📗
As we ourselves got closer and closer to Tenochtitlan, we learned—from the people whose communities we passed through—a few things that prepared us so we would not arrive at our destination seeming like absolute country clods. For one thing, we were told that the white men did not care to be called Caxtilteca. We had been wrong in supposing the two names—castellanos and espanoles—to be interchangeable. Of course, I later came to understand that all castellanos were espanoles, but not all espanoles were castellanos—that the latter hailed from a particular province of Old Spain called Castile. Anyway, we three made sure, from then on, to refer to the white men as Spaniards and their language as Spanish. We were also advised to be careful about attracting any Spaniard's attention to ourselves:
"Do not simply stroll about the city, gawking," said one country fellow who had recently been there. "Always walk briskly, as if you have a specific objective toward which you are going. And it is wise to be always carrying something when you do. I mean a building brick or block of wood or coil of rope, as if you were on your way to some task already assigned you. Otherwise, if you go about empty-handed, some Spanish overseer of some work project will be sure to give you a job to do. And you had better do it."
So, forewarned, we three went on. And even from our first sight of it, from afar, the City of Mexico was awe-inspiring, bulking as large as it did, towering from the floor of the bowl-shaped valley in which it stands. Our actual entry, though, was a little disappointing. As we walked over a long, wide, banistered stone causeway that took us from the town of Tepayaca on the mainland to the city's islands my uncle muttered:
"Strange. This causeway used to vault an expanse of water, busily swarming with acaltin of every size. But now look."
We did, seeing nothing below us but an immense stretch of rather smelly wetland, all mud and weeds and frogs and a few herons—very like the swamps around Aztlan before they were drained.
But, beyond the causeway was the city. And I, even though forewarned, was immediately and often that day tempted to do what we had been told not to do—because the hugeness and magnificence of the City of Mexico were such as to stun me into motionless ogling and admiration. Each time, fortunately, my uncle would prod me onward, because he himself was not much impressed by the sights of the place, he having once seen the sights of the vanished Tenochtitlan. And again he supplied a commentary for me and my mother:
"We are now in the Ixacualco quarter of the city, the very best residential district, where lived that friend also named Mixtli, who had persuaded me to bring the Moon Stone hither, and I visited in his house while I was here. His house and the others around it were much more various and handsome then. These new ones all look alike. Friend"—and he reached out to catch the hand of a passerby (carrying a load of firewood, with a tumpline about his forehead)—"friend, is this quarter of the city still known as Ixacualco?"
"Ayya," muttered the man, giving Mixtzin a suspicious look. "How is it that you do not know? This quarter is now called San Sebastian Ixacualco."
"And what means 'San Sebastian'?" my uncle asked.
The man shrugged his load of wood. "San means 'santo,' a lesser god of the Spanish Christians. Sebastian is the name of one of the santos, but what he is the god of, I have never been told."
So we moved on, and Mixtzin continued his narration:
"Notice now. Here was a broad canal, always busy and crowded with a traffic of immense freight acaltin. I have no idea why it has been filled in and paved over to become a street instead. And there—ayyo, there before you, sister, nephew"—he made an impressively sweeping gesture of both arms—"there, enclosed by the undulating Snake Wall painted in many vivid colors, that was the vast open space—the bright-shining marble square that was The Center of The Heart of The One World. And in it, yonder, was the sumptuous Palace of Motecuzoma. And yonder, the court for the ceremonial tlachtli ball games. And yonder, the Stone of Tizoc, where warriors dueled to the death. And yonder"—he broke off to catch the arm of a passerby (carrying a basket of lime mortar)—"friend, tell me, what is that gigantic and ugly structure still a-building over there?"
"That? You do not know? Why, that will be the Christian priests' central temple. I mean cathedral. The Cathedral Church of San Francisco."
"Another of their santos, eh?" said Mixtzin. "And for what aspect of the world is this lesser god responsible?"
The man said uneasily, "As best I know, stranger, he just happens to be the personal favorite godling of Bishop Zumarraga, the chief of all the Christian priests." Then the man scurried away.
"Yya ayya," Mixtzin mourned. "Ninotlancuicui in Teo Francisco. I pick my teeth at the little god Francisco. If that is his temple, it is a poor substitute for its predecessor. For there, sister, nephew, there stood the most awesome edifice ever erected in all The One World. It was the Great Pyramid, massive but graceful, and so sky-reaching that one had to climb a hundred fifty and six marble stair-treads to attain the top, and there be awed all over again by the brilliantly colored and roofcombed temples of the gods Tlaloc and Huitzilopochtli. Ayyo, but this city had gods worth celebrating in those days! And—"
He was abruptly interrupted, as all three of us were suddenly propelled forward. We might have been standing on a beach with our backs to the sea, and neglecting to count the waves, and thus getting unexpectedly deluged by the always-mountainous seventh wave. What shoved against us from behind was that crowd of people being herded by the soldiers into the open square we had been eyeing. We were in the forefront of the throng, and we managed to stay close together. So, when the square was packed full and the milling had ceased and all was quiet, we had an unimpeded view of the platform onto which the priests were ascending, and the metal post to which the condemned man was led and bound. We had a rather better view than I might, in retrospect, have wished to have. Because I can still see him burning.
As I have told, the old man Juan Damasceno spoke only briefly before the torch was laid to the wood heaped about him. And then he made no moan or scream or even whimper as the fire ate its way up his body. And none of us witnesses made a sound, either, except for my mother, who uttered a single sob. But there were noises, nevertheless. I can still hear him burning.
The noises included the familiar crepitations of wood doing its duty as fuel, and the eager lickings and lappings of the flames, and the spitting sounds as the man's skin bulged into blisters that instantly burst, and the crackling and sizzling of his flesh, and the hissing as his blood fumed away, and the snaps and crunches as his muscles tightly contracted in the heat and broke the bones inside him and, toward the end, the indescribably horrid sound of his skull's blowing to fragments from the pressure of the brain boiling within.
Meanwhile, we all could also smell him burning. The aroma of human flesh being cooked is, at first, as deliciously appetizing as that of any other kind of meat being properly broiled. But then this particular cooking became burning, and there was the odor of char and smoke, and the rancid smell of his under-skin fat bubbling and melting, and the lingering scorch odor of his one garment disintegrating, and the briefer but sharper whiff when the hair of his head went away in a flash, and the reek of roasting organs and membranes and viscera, and the cloying sick-sweet smell of blood turning to steam, and after a while the hot metallic odor as the restraining chain seemed trying to catch fire itself, and the powdery smell of bones turning to ashes and the revolting stink when the man's lower guts and their fecal contents were incinerated.
