Given so many evidences that so few of these Indians have yet entirely awakened from the sleep of their error—despite the best efforts of ourself and others—we much fear that they must be shocked awake, as was Saul outside Damascus. Or perhaps they could be more gently swayed toward a salvatio omnibus by some small miracle, like that one which long ago gave a Patron Saint to Your Majesty’s principality of Catalonia in Aragón: the miraculous finding of the black image of the Virgin of Montserrat, not a hundred leagues from where we ourself were born. But of course we cannot pray that the Blessed Mary vouchsafe another miracle, or even a repetition of one in which She has already manifested Herself….
We thank Your Generous Majesty for the gift brought by this latest arriving caravel: the many rose cuttings from the Royal Herbary to supplement those we brought originally. The cuttings will be conscientiously apportioned among the gardens of all our various Church properties. It may interest Your Majesty to know that, although there were never before any roses growing in these lands, the roses we have planted have flourished more exuberantly than we have ever seen, even in the gardens of Castile. The climate here is so salubriously like an eternal springtime that the roses bloom abundantly the year around, right through these months (it is December as we write) which according to the calendar should be midwinter. And we are fortunate in having a highly capable gardener in our faithful Juan Diego.
Despite his name, Sire, he is an Indian, like all our domestics, and, like all our domestics, a Christian of unimpeachable piety and conviction (unlike those we have mentioned in earlier paragraphs). The baptismal name was given to him some years ago by the chaplain accompanying the Conquist adores, Father Bartolomé de Olmedo. It was Father Bartolomé’s very practical practice to baptize the Indians not individually but in populous gatherings, so that as many as possible might be granted the Sacrament as soon as possible. And of course, for convenience, he gave every Indian, of whom there were often hundreds of both sexes at each baptizing, the name of the saint whose feast day it happened to be. Owing to the multiplicity of Saints John in the Church Calendar, it now sometimes seems, to our confusion and even vexation, that every second Christian Indian in New Spain is named either Juan or Juana.
Nonetheless, we are very fond of our Juan Diego. He has a way with flowers, and a most obliging and biddable character, and a sincere devotion to Christianity and to ourself.
That the Royal Majesty whom we serve be blessed with the unceasing benignity of the Lord God Whom we both serve, is the incessant prayer of Your S.C.C.M.’s worshipful vicar and legate,
(ecce signum) Zumárraga
NONA PARS
I COME now to that time in our history when we Mexíca, having for so many sheaves of years been climbing the mountain of greatness, at last reached its pinnacle, meaning that all unwittingly we began to descend the far side.
On my way home, after a few more months of aimless wandering in the west, I stopped in Tolócan, a pleasant mountaintop town in the lands of the Matlaltzínca, one of the smaller tribes allied to The Triple Alliance. I took a room at an inn and, after bathing and dining, I went to the town’s marketplace to buy new garments for my homecoming and a gift for my daughter. While I was thus engaged, a swift-messenger came trotting from the direction of Tenochtítlan, through the market square of Tolócan, and he wore two mantles. One was white, the color of mourning because it is the color denoting the west, whither the dead depart. Over that was a mantle of green, the color signifying good news. So it was no surprise to me when Tolócan’s governor made the public announcement: that the Revered Speaker Ahuítzotl, who had been dead of mind for two years, had finally died in body; that the lord regent, Motecuzóma the Younger, had been officially elevated by the Speaking Council to the exalted rank of Uey-Tlatoáni of the Mexíca.
The news put me in a mood to turn again, to set my back to Tenochtítlan and trudge off again toward the far horizons. But I did not. Many times in my life I have flouted authority and been rash in my actions, but I have not always behaved as a recreant or a fool. I was still a Mexícatl, hence subject to the Uey-Tlatoáni, whoever he might be and however far I might roam. More, I was an Eagle Knight, sworn to fealty even to a Revered Speaker whom I personally could not revere.
Without ever having met the man, I disliked and distrusted Motecuzóma Xocóyotzin—for his attempt to frustrate his Revered Speaker’s alliance with the Tzapotéca, years before, and for the ignobly perverse manner in which he had molested Zyanya’s sister Béu at that time. But Motecuzóma had probably never yet heard of me, and could not know what I knew about him, and so had no reason to reciprocate my animosity. I would be a fool to give him any such reason by making my feelings evident, or even bringing myself to his notice. If, for instance, he should take a notion to count the Eagle Knights attendant at his inauguration, he might be insulted by the inexcusable absence of one knight named Dark Cloud.
So I went on eastward from Tolócan, down the steep slopes that lead from there to the lake basin and the cities therein. Arriving at Tenochtítlan, I went directly to my house, where I was received with exultation by the slaves Turquoise and Star Singer, and by my friend Cozcatl, and with somewhat less enthusiasm by his wife, who said with tears in her eyes, “Now you will make us give up our cherished little Cocóton.”
I said, “She and I will always be devoted to you, Quequelmíqui, and you may visit each other as often as you like.”
“It will not be the same as having her.”
I said to Turquoise, “Tell the child her father is home. Ask her to come to me.”
They came downstairs hand in hand. At four years, Cocóton was still of an age to go about nude at home, and that made the change in her immediately evident to me. I was pleased to note that, as her mother had predicted, she was still beautiful; indeed, her facial resemblance to Zyanya was even more to be remarked. But she was no longer a formlessly pudgy infant with stubby limbs. She was recognizably a human being in miniature, with real arms and legs proportionate to her size. I had been away for two years, a span of time that a man in his middle thirties can squander unheeding. But it had been half of my daughter’s lifetime, during which she had magically changed from a baby to a charming little girl. Suddenly I felt sorry not to have been present to observe her blossoming; it must have been as wonderfully perceptible, from moment to moment, as the unfolding of a water lily at twilight. I reproached myself for having deprived myself, and I made a silent vow that I would not do it again.
Turquoise made the introductions with a proud flourish: “My little mistress Ce-Malináli called Cocóton. Here is your Tete Mixtli returned at last. Greet him with respect, as you have been taught.”
To my pleased surprise, Cocóton dropped gracefully to make the gesture of kissing the earth to me. She did not look up from the posture of obeisance until I called her name. Then I beckoned, and she bestowed on me her dimpled smile, and she came running into my arms, and gave me a shy, wet kiss, and said, “Tete, I am happy that you have come back from your adventures.”
I said, “I am happy to find such a mannerly little lady awaiting me.” To Ticklish I said, “Thank you for keeping your promise. That you would not let her forget me.”
Cocóton leaned from my embrace to look around, saying, “I did not forget my Tene either. I want to greet her too.”
The others in the room stopped smiling, and discreetly turned away. I drew a long breath and said:
“I must tell you with sadness, little girl, that the gods needed your mother’s help in some adventures of their own. In a far place where I could not accompany her, a place from which she cannot return. And such a request from the gods cannot be refused. So she will not be coming home; you and I must make our lives without her. But still you must not forget your Tene.”
“No,” the child said solemnly.
“But just to make sure you remember her, Tene sent you a memento.” I produced the necklace I had purchased in Tolócan, some twenty small firefly stones stru
ng on a fine silver wire. I let Cocóton briefly handle it and coo over it, then clasped it at the nape of her slender neck. Seeing the little girl standing clad only in an opal necklace made me smile, but the women gasped with delight and Turquoise went running to bring a tezcatl mirror.
I said, “Cocóton, each of those stones sparkles as your mother did. On each of your birthdays, we will add another and a larger one. With so many fireflies twinkling all about you, their light will remind you not to forget your Tene Zyanya.”
“You know she will not,” said Cozcatl, and he pointed to Cocóton, who was admiring herself in the mirror held by Turquoise. “She has only to do that whenever she wishes to see her mother. And you, Mixtli, you have only to look at Cocóton.” As if embarrassed by his show of sentimentality, he cleared his throat and said, with an emphasis meant for Ticklish, “I think the temporary parents had best be going now.”
It was obvious that Cozcatl was eager to move from my house to his own rebuilt one, where he could better supervise his school for servants. But it was equally obvious that Ticklish had grown to feel for Cocóton the love of an otherwise childless mother. That day’s parting entailed a struggle—almost a literal, physical struggle—to peel the young woman’s arms from around my daughter. During the subsequent days, when Cozcatl and Ticklish and their porters made repeated trips to remove their possessions, it was Cozcatl who directed the removal. For his wife, each trip was an excuse to spend “one last time together” with Cocóton.
Even after Cozcatl and his wife were ensconced in their own household and she should have been helping him with the management of the school, Ticklish still contrived to invent errands which brought her to our neighborhood so that she could drop in for a visit with my daughter. I could not really complain. I understood that, while I was trying to win Cocóton’s love, Ticklish was trying to relinquish it. I was making every effort to have the child accept as her Tete a man who was almost a total stranger. So I sympathized with the pain it was costing Ticklish to cease being a Tene, after two years in the role, and her need to do it gradually.
I was fortunate in that there were no other demands on me during my first several days back home, and I was free to devote that time to renewing my acquaintance with my daughter. Though the Revered Speaker Ahuítzotl had died two days before my return, his funeral—and Motecuzóma’s coronation—naturally could not take place without the attendance of every other available ruler and noble and notable personage from every other nation in The One World, and many of them had to come from afar. During that time of gathering the celebrants, Ahuítzotl’s body was preserved by a continuously supplied packing of snow brought by swift-messengers from the volcano peaks.
The funeral day came at last, and I, in my Eagle Knight regalia, was among the multitude filling the grand plaza, to cry the owl hoot when the litter bearers brought our late Uey-Tlatoáni on his last journey through the upper world. The whole island seemed to reverberate to our long-drawn “hoo-oo-ooo!” of lament and farewell. The dead Ahuítzotl sat upright on the litter, but hunched, knees to chest, his arms wrapped around his knees to hold them so. His First Widow and the lesser widows had washed the body in water of clover and other sweet herbs, and had perfumed it with copáli. His priests had clothed the body in seventeen mantles, but all of cotton so fine that they did not make a bulky wad. Over that ritual swathing, Ahuítzotl wore a mask and robe to give him the aspect of Huitzilopóchtli, god of war and foremost god of us Mexíca. Since Huitzilopóchtli’s distinguishing color was blue, so was Ahuítzotl’s garb, but not colored with mere paints or dyes. The mask over his face had its features ingeniously delineated in a mosaic of bits of turquoise set in gold, with obsidian and nacre for the eyes, and lips outlined in bloodstones. The robe was sewn all over with jadestones of that sort which tend more to blue than green.
We of the procession were formed up in order of precedence, and we several times circled The Heart of the One World, with muted drums beating a soft counterpoint to the dirge we chanted. Ahuítzotl on his litter led the way, accompanied by a continuous hoo-oo-ing of the crowd. Alongside the litter walked his successor, Motecuzóma, not triumphantly striding but dolefully shuffling, as befitted the occasion. He walked barefooted and wore nothing pretentious, only the ragged black robes of the priest he had once been. His hair hung unbound and disheveled, and he had put lime dust in his eyes to redden them and make them weep unceasingly.
Next marched all the rulers come from other nations, among them some old acquaintances of mine: Nezahualpíli of Texcóco and Kosi Yuela of Uaxyácac and Tzímtzicha of Michihuácan, who was present as the representative of his father Yquíngare, by then too old to travel. For the same reason, the aged and blind Xicoténca of Texcála had sent his son and heir, Xicoténca the Younger. Both of those latter-mentioned nations, as you know, were rivals or enemies of Tenochtítlan, but the death of any nation’s ruler imposed a truce and obliged all other rulers to join in the public mourning of the departed, however much their hearts might rejoice at his departure. Anyway, they and their nobles could enter and leave the city in safety, for an assassination or other treachery would have been unthinkable at the funeral of a nation’s ruler.
Behind the visiting dignitaries paraded Ahuítzotl’s family: the First Lady and her children, then the lesser legitimate wives and their several children, then the more numerous concubines and their considerably more numerous children. Ahuítzotl’s eldest recognized son Cuautémoc led, on a golden chain, the small dog that would accompany the dead man on his journey to the afterworld. Others of the children carried the other articles Ahuítzotl would need or want: his various banners, batons, feather headdresses, and other insignia of his office, including a great quantity of jewelry; his battle uniforms and weapons and shields; some of his other symbolic possessions which had been unofficial but dear to him—including that awesome skin and head of the grizzled bear which had adorned his throne for so many years.
Behind the family marched the old men of the Speaking Council and various others of the Revered Speaker’s wise men, sorcerers, seers, and sayers. Then came all the highest nobles of his court and those noblemen who had arrived with the foreign delegations. Behind them marched the warriors of Ahuítzotl’s palace guard, and old soldiers who had served with him in the days before he became Uey-Tlatoáni, and some of his favorite court servants and slaves, and of course the three companies of knights: Eagle, Jaguar, and Arrow. I had arranged for Cozcatl and Ticklish to take a front-rank position among the onlookers, and for them to bring Cocóton so she could see me parade in my uniform and in that exalted company. It made an odd note among the murmurous hoo-oo-ing and drumming and chanting of lamentation when, as I passed her, the little girl gave a squeal of glee and admiration and cried, “That is my Tete Mixtli!”
The cortege had to cross the lake, for it had been decided that Ahuítzotl would lie at the foot of the Chapultépec crag, directly under that place on it where his magnified likeness had been carved from the rock. Practically every acáli, from the elegant private craft of the court to the plain ones of freighters and fowlers and fishermen, had been commandeered to carry us of the funeral retinue, so not many citizens of Tenochtítlan were able to follow. However, when we reached the mainland, we found an almost equal crowd of people from Tlácopan, Coyohuácan, and other cities gathered to pay their final respects. We proceeded to the already dug grave at the foot of Chapultépec and there we all stood sweating and itching in our ceremonial finery, while the priests droned the lengthy instructions Ahuítzotl would need to make his way through the forbidding terrain that lies between our world and the afterworld.
In recent years, I have heard His Excellency the Bishop and quite a few other Christian fathers preach sermons inveighing against our barbaric funeral custom—when a high personage died—of slaughtering a numerous company of his wives and servants so that he might be properly attended in the other world. The criticism puzzles me. I grant that the practice should rightly be condemned, bu
t I wonder where the Christian fathers have encountered it. I thought I was acquainted with just about every nation and people and set of customs in all The One World, and nowhere have I known such a mass burial to have occurred.
Ahuítzotl was the highest-ranking noble I ever actually saw interred, but if any other personage ever took his retinue with him in death it would have been common knowledge. And I have seen the burial places of other lands: old, uncovered tombs in the deserted cities of the Maya, the ancient crypts of the Cloud People at Lyobáan. In none of them did I ever see the remains of any but the one rightful occupant. Each had of course taken along his tokens of nobility and prestige: jeweled insignia and the like. But dead wives and slaves? No. Such a practice would have been worse than barbaric, it would have been foolish. Though a dying lord might have yearned for the company of family and servants, he would never have decreed it, for he and they and everyone else knew that such lesser persons went to an entirely different afterworld.
The only creature which died at Ahuítzotl’s graveside that day was the small dog brought along by Prince Cuautémoc, and for that trivial killing there was a reason. The first obstacle to the afterworld—or so we were told—was a black river flowing through a black countryside, and the dead person always arrived there at the darkest hour of a black night. He could cross only by holding on to a dog, which could smell the far shore and swim directly to it, and that dog had to be of a medium color. If it was white, it would refuse the task, saying, “Master, I am clean from having already been in water too long, and I will not bathe again.” If it was black, it would also decline, saying, “Master, you cannot see me in this darkness. If you should lose your grip on me, you would be lost.” So Cuautémoc had provided a dog of a jacinth color, as red-gold as the red-gold chain by which he led it.
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