That proposal, which you Spaniards say you find incredible, was agreeable to all concerned—including the warriors whom you have called “stupidly suicidal” because they fought for no apparent end except the extremely likely and sudden end to their own lives. Well, tell me, what professional soldier of your own would refuse any excuse for a battle, in preference to humdrum, peacetime garrison duty? At least our warriors had the stimulus of knowing that if they died in combat or on an alien altar, they earned all people’s thanks for pleasing the gods, while they earned the gods’ gift of life in a blissful afterworld. And, in those Hard Times, when so many died of inglorious starvation, a man had even more reason for preferring to die by the sword or the sacrificial knife.
So that first battle was planned, and it was fought as planned—though the plain of Acatzínco was a dreary long march from anywhere, so all six armies had to rest for a day or two before the signal was given to commence hostilities. Other intentions notwithstanding, a goodly number of men were killed; some inadvertently, by chance and accident; some because they or their opponents fought too exuberantly. It is difficult for a warrior, trained to kill, to refrain from killing. But most, as agreed, struck with the flat of the maquáhuitl, not with the obsidian edge. The men thus stunned were not dispatched by the Swallowers but were quickly bound by the Swaddlers. After only two days, the priest-chaplains who marched with each army decided that prisoners enough had been taken to satisfy them and their gods. One after another, the commanders unfurled the prearranged banners, the knots of men still grappling on the plain disengaged, the six armies reassembled and marched wearily home, leading their even wearier captives.
That first, tentative War of Flowers took place in midsummer, normally also mid-rainy season, but in those Hard Times just another of the interminable hot, dry spells. And one other thing had been prearranged by the six rulers of the six nations: that all of them should sacrifice all their prisoners in their six capital cities on the same day. No one remembers the exact count, but I suppose several thousand men died that day in Tenochtítlan, in Texcóco, in Tlácopan, in Texcála, in Cholólan, in Huexotzínco. Call it coincidence if you like, reverend friars, since the Lord God was of course not involved, but that day the casks of clouds at last broke their seals, and the rain poured down on all this extensive plateau, and the Hard Times came to an end.
That very day, also, many people in the six cities enjoyed full bellies for the first time in years, when they dined on the remains of the sacrificed xochimíque. The gods were satisfied to be fed merely with the ripped-out hearts heaped on their altars; they had no use for the remainder of the victims’ bodies, but the gathered people did. So, as the corpse of each xochimíqui, still warm, rolled down the steep staircase of each temple pyramid, the meat cutters waiting below dissected it into its edible parts and distributed those among the eager folk crowding each plaza.
The skulls were cracked and the brains extracted, the arms and legs were cut into manageable segments, the genitals and buttocks were sliced off, the livers and kidneys were cut out. Those food portions were not just flung to a slavering mob; they were distributed with admirable practicality, and the populace waited with admirable restraint. For obvious reasons, the brains went to priests and wise men, the muscular arms and legs to warriors, the genitalia to young married couples, the less significant buttocks and tripes were presented to pregnant women, nursing mothers, and families with many children. The leftovers of heads, hands, feet, and torsos, being more bone than meat, were put aside to fertilize the croplands.
That feast of fresh meat may or may not have been an additional advantage foreseen by the planners of the Flowery War; I do not know. All the various peoples in these lands had long ago eaten every still-existing game animal, every domesticated bird and dog raised for food. They had eaten lizards and insects and cactus. But they never had eaten any of their relatives and neighbors who succumbed to the Hard Times. It might be thought an unconscionable waste of available nutriment, but in every nation the starving people had disposed of their starved fellows by burial or burning, according to their custom. Now, however, thanks to the War of Flowers, they had an abundance of bodies of unrelated enemies—even if those were enemies only by an exaggeration of definition—and so there was no compunction about making a meal of them.
In the aftermath of later wars, there was never again such an immediate butchery and gorging. Since there was never again such a massed and ravenous hunger to assuage, the priests set up rules and rituals to formalize the eating of captives’ flesh. The victorious warriors of later wars took only token morsels of their dead enemies’ muscular parts, and partook of them ceremoniously. The bulk of the meat was apportioned out among the really poor folk—generally meaning the slaves—or was fed to the animals in those cities which, like Tenochtítlan, maintained a public menagerie.
Human flesh, like almost any other animal flesh, when properly hung, aged, seasoned, and broiled, makes a tasty dish, and it is suitable for sustenance when there is no other meat. However, just as it can be proven that close-kinship marriage among our noble families did not result in superior offspring, but more often the contrary, I think it could be equally demonstrated that humans who feed only on humans must similarly decline. If a family’s bloodline is best improved by marriage outside the line, so a man’s blood must be best strengthened by the ingestion of other animals. Thus, with the passing of the Hard Times, the practice of eating the slain xochimíque became—for all but the desperate and degenerate poor—only one more religious observance, and a minor one.
But that first War of Flowers was such a success, coincidence or not, that the same six nations continued to wage others at regular intervals, for a safeguard against any future displeasure of the gods and any recurrence of the Hard Times. I daresay we Mexíca had little further need of that stratagem, for Motecuzóma and the Revered Speakers who succeeded him did not again let years elapse between real wars. There was seldom a time thereafter when we did not have an army in the field, extending our tributary dominion. But the Acólhua and the Tecpanéca, having few ambitions of that sort, had to depend on the Wars of Flowers to provide Flowery Deaths for their gods. So, since Tenochtítlan had been the instigator, it continued willingly to participate: The Triple Alliance versus the Texcaltéca, the Mixtéca, and the Huéxotin.
To the warriors it mattered not. Punitive war or Flowery War, a man had as much chance of dying. He had also as much opportunity of being acclaimed a hero or even awarded one of the orders of knighthood, whether he left a notable number of enemies dead on some disputed field or brought home a notable number alive from the plain of Acatzínco.
“For know this, Fogbound,” said Master Blood Glutton, on that day of which I have spoken. “No warrior, in a real war or a War of Flowers, must ever expect to be counted among the fallen or the captured. He must expect to live through the war and to come out of it a hero. Oh, I will not dissemble, my boy. He may very well die, yes, while still thrilling to that expectation. But if he goes into battle not expecting victory for his side and glory for himself, die he surely will.”
I tried to convey, while trying not to sound pusillanimous, that I was not afraid to die, but neither was I eager to. In whatever kind of war, I was evidently destined for no higher office than Swallower or Swaddler. Such a duty, I pointed out, could as well be assigned to women. Would I not be of more value to the Mexíca nation, to humanity as a whole, if I were allowed to exercise my other talents?
“What other talents?” grunted Blood Glutton.
That stopped me for a moment. But then I suggested that if, for example, I succeeded in mastering the picture writing, I could accompany the army as a battle historian. I could sit apart, on an overlooking hilltop perhaps, and write a description of each battle’s strategy and tactics and progress, for the edification of future commanders.
The old soldier regarded me with exasperation. “First you say you cannot see to fight an opponent face to face. Now you sa
y you will encompass the whole confused action of two entire clashing armies. Fogbound, if you are seeking exemption from this school’s weapons practice, save your breath. I could not excuse you if I would. In your case, there is a charge upon me.”
“A charge?” I said, nonplussed. “A charge from whom, Master?”
He frowned, annoyed, as if caught in a slip of the tongue, and growled, “A charge I impose upon myself. It is my sincere belief that every man should experience one war, or at least one battle, in his lifetime. Because, if he survives, he savors all the rest of his life the more richly and dearly. Now, enough of this. I shall expect to see you on the field as usual at tomorrow’s dusk.”
So I went away then, and I went on with the combat drills and lessons in the days and months that followed. I knew not what the future held for me, but I did know one thing. If I was destined for some undesirable duty, there were only two ways to evade it: either show myself incapable of it or show myself too good for it. And good scribes were at least not made weeds for the obsidian to mow. That is why, while I uncomplainingly attended both the Houses of Building Strength and Learning Manners, in private I worked ever more intensely and feverishly to puzzle out the secrets of the art of word knowing.
I would make the gesture of kissing the earth, Your Excellency, if that were a custom still observed. Instead, I simply straighten my old bones upright so that I stand, like your friars, to salute your entrance.
It is an honor to have Your Excellency’s presence grace our little group once again, and to hear you say that you have examined the collected pages of my story thus far. But Your Excellency asks searching questions relative to certain events therein, and I must confess that your questions make me lower my eyelids in embarrassment, even in some shame.
Yes, Your Excellency, my sister and I continued to enjoy each other at every opportunity during those growing-up years of which I have recently spoken. And yes, Your Excellency, we knew that we sinned.
Probably Tzitzitlíni knew it from the start, but I was younger, so it was only gradually that I became aware that what we were doing was wrong. Over the years I have come to realize that our females always knew more about the mysteries of sex, and knew it earlier, than any males. I suspect the same is true of the females of all races, including your own. For they seem inclined, from their youngest years, to whisper among themselves, and to trade what secrets they learn about their own bodies and the bodies of men, and to consort with old widows and crones who—perhaps because their own juices have long gone dry—are gleefully or maliciously eager to instruct young maidens in womanly wiles and snares and deceptions.
I regret that I am not, even yet, sufficiently knowledgeable of my new Christian religion to know all its rules and strictures on the subject, though I gather that it frowns on every manifestation of sexuality except an occasional copulation between Christian husband and wife for the purpose of producing a Christian child. But even we heathens observed a few laws and a great many traditions regarding accepted sexual behavior.
A maiden was to remain a virgin until she married, and she was encouraged not to marry young, for our religion recognized that our living room and resources would be depleted by more than a moderate harvest of children in each generation. Or a maiden might choose not to marry but to join the auyaníme, whose service to our warriors was a legitimate female occupation, if not exactly an exalted one. Or, if she was disqualified for marriage by ugliness or some other deficiency, she might become a maátitl for pay, and go astraddle the road. There were some girls who maintained their maidenhood so that they might win the honor of sacrifice in some ceremony which required a virgin; and others so that they might serve all their lives, like your nuns, as attendants to the temple priests—though there was speculation about the nature of that attendance and the duration of that virginity.
Chastity before marriage was not so demanded of our men, for they had always available the willing maátime and the slave women, willing or unwilling; and anyway, a man’s virginity can hardly be proved or disproved. Neither can a woman’s, I might confide—as Tzitzi confided to me—if she has time to prepare before her wedding night. There are old women who keep pigeons that they feed with the dark red seeds of some flower known to them, and they sell the eggs of those birds to would-be virgins. A pigeon’s egg is small enough to be easily secreted deep inside a woman, and its shell is so fragile that an excited bridegroom will break it without feeling it, and the yolk of that specially bred egg is the exact color of blood. Also, the crones sell to women an astringent ointment made from the berry which you call the buckthorn, which will pucker the most slack and gaping orifice to adolescent tightness….
As you command, Your Excellency, I shall try to refrain from giving so many specific particulars.
Rape was a crime not often heard of among our people, for three reasons. First, it was almost impossible to commit without being caught, since most of our communities were so small that everyone knew everyone else, and strangers were exceedingly noticeable. Also, it was a rather unnecessary crime, there being plenty of maátime and slave women to satisfy a man’s really urgent needs. Also, rape was punished with death. So was adultery, and so was cuilónyotl, the sex act between man and man, and so was patlachúia, the sex act between woman and woman. But those crimes, while probably not rare, were rarely discovered unless the partners were caught in the act. Such sins are, like virginity, otherwise elusive of proof.
I should make it clear that I speak here only of those practices banned or shunned among us Mexíca. Except for the sexual liberties and ostentations permitted during some of our fertility ceremonies, we Mexíca were rather austere in comparison to many other peoples. I remember, when I first traveled among the Maya, far to the south of here, I was shocked by the aspect of some of their temples, which had their roof drainpipes formed in the shape of a man’s tepúli. All during the rainy season they urinated unceasingly.
The Huaxtéca who live to the northeast, on the shore of the eastern sea, are exceptionally gross in matters of sex. I have seen temple friezes there carved with representations of the many positions a man and woman can assume. And any Huaxtécatl man with a tepúli larger than average would go walking about, even in public, even when visiting more civilized places, wearing no loincloth at all. That boastful strutting gave the Huaxtéca men a reputation for rampant virility, which may or may not have been deserved. However, on those occasions when captured Huaxtéca warriors have been put up for sale at the slave market, I have seen our own Mexíca noblewomen—veiled, and staying on the fringe of the crowd, but making signals for their servant to bid for this or that Huaxtécatl on the selling block.
The Purémpecha of Michihuácan to the west of here are most lax, or lenient, in matters of sex. For example, the sex act between a man and a man is not only not punished, it is condoned and accepted. It has even got into their picture writing. Perhaps you know that the symbol for a woman’s tipíli is the drawing of a snail shell? Well, to write of the act between two males, the Purémpecha unashamedly would draw the picture of a nude man with a snail shell covering his real organs.
As for the act between my sister and myself—your word is incest?—yes, Your Excellency, I believe that was forbidden in every nation known. And yes, we risked death if we had been caught. The laws prescribed particularly grisly forms of execution for copulation between brother and sister, father and daughter, mother and son, uncle and niece, and so on. But such couplings were prohibited only to us macehuáltin who constituted most of the population. As I earlier remarked, there were noble families which strove to preserve what they called the purity of their bloodlines by confining their marriages only to near relatives, though there was never any evidence that it improved any succeeding generations. And of course not the law nor tradition nor people in general gave much notice to what went on among the slave class: rape, incest, adultery, what have you.
But you ask how my sister and I evaded discovery during our long indulgence in
our sin. Well, having been so harshly chastised by our mother for much lesser mischiefs, we had both learned to be discreet in the extreme. A time came when I was away from Xaltócan for months on end, and I ached for Tzitzitlíni, and she ached for me. But at every homecoming, I would give her only a cool brotherly kiss on the cheek and we would sit apart, concealing our inner tumult, while I recounted to our parents and other news-hungry relatives and friends all my doings in the world beyond our island. It might be a day or several days before Tzitzi and I could find or make an opportunity to be together in private and in secret and in no danger. Ah, but then, the hasty disrobing, the frantic caresses, the first release—as if we two lay on the slope of our own small, secret, and awakening volcano—then the more leisurely fondlings, the softer and more exquisite explosions….
But my absences from the island came later. Meanwhile my sister and I were never once surprised in the act. Of course, we would have incurred calamity if, like Christians, we had conceived a child at every coupling, or at any of them. That possibility might never have entered my own head; what boy could imagine being a father? But Tzitzi was a female, and wiser about such things, and she had taken precautions against the contingency. Those old women of whom I have spoken, they sold secretly to unmarried maidens—as our apothecaries sold openly to married couples who did not want to make a child every time they went to bed—a powder ground from the tlatlaohuéhuetl, which is that tuber like a sweet potato, only a hundred times bigger; what you call in Spanish the barbasco. Any woman who daily takes a dose of the powdered barbasco runs no risk of conceiving an unwanted
Forgive me, Your Excellency. I had no idea I was saying anything sacrilegious. Do please be seated again.
I must report that, for a long time, I was personally running a risk, even when I was safely distant from Tzitzi. During our twilight military classes at The House of Building Strength, squads of six or eight boys together were regularly sent off to remote fields or stands of trees where we did a pretense of “standing guard against attack on the school.” It was a boring duty, which we usually enlivened by playing patóli with jumping beans.
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