Breaking loose from the Cactus People who surrounded her, Xolal leaped to her husband’s side and, standing before him as a shield, started to cry, “Men of the city! Defend yourselves at last!” Before she could continue her exhortations, an eagle warrior, his terrible mask in place, slammed his hand across her mouth. Biting the hand, she broke loose again and shouted: “Men! Men! You must resist.” With a sweep of his obsidian dagger the eagle warrior cut Xolal’s throat and silenced her forever. She fell backward against her husband, then slumped to the ground, but as she fell she trailed a line of blood down his body.
Tlotsín marched up the steep steps of the pyramid, flanked on either side by a Cactus warrior. At last he reached the topmost terrace of the pyramid and there he saw for the first time the god who had captured his city. War God sat with his massive hands on his knees, between which rested a beautiful unstained bowl adorned with human skulls. The head of the god was wreathed in carved snakes. His eyes were made of turquoise and his teeth of opal. About his neck he wore a chain of carved skulls and his ankles were festooned with little stone hearts. His visage was terrifying beyond Tlotsín’s imagination, and his gaze was focused on a convex slab of stone. The captive king was hurled down on the stone with such force that his breath was knocked out, and as he lay supine he saw for the first and last time the flashing of a long, beautiful knife. It was his royal heart that first stained the massive bowl. His broken body was the first to pitch headlong down the steep eastern flank of the pyramid.
From that day on the Drunken Builders ceased to exist as a nation. The shock was so great that they never recovered. In subsequent bloody orgies their men were systematically eliminated and their women routinely violated by the conquerors. Native blood became so diluted that within a hundred years it is doubtful that one pure-blooded Drunken Builder survived. I am descended from the daughter of King Tlotsín and Queen Xolal who was taken by one of the eagle warriors and who was, my family’s chronicles claim, a good and faithful wife, whose descendants were a line of warriors who for more than three hundred years spread terror throughout central Mexico.
About twenty years after the Cactus People had occupied the city their priests advised the king: “For more than a hundred years our people have grown strong through wandering and fighting. But now that we have our own city and the comforts that go with it we are becoming weak, and soon no one will fear our eagle warriors. There are no more important battles to be fought, so let us engage on some massive project that will stimulate the people and keep them strong.” When the king asked what such a project might be they said, “Let us put a new face on the old pyramid built by our enemies. Let us make it a Cactus pyramid decorated with our gods and our figures.”
In 1171, therefore, the final resurfacing of the great pyramid was authorized. Half the surviving Drunken Builders were moved to the quarries and the other half put to work on the pyramid itself. The present vast outlines of the structure were laid out—691 feet on each side, 219 feet high—and the ambitious operation began. But the Cactus People quickly saw that they lacked both the artists and the knowledge required for such an undertaking, so they turned over the supervisory job to the last of the Drunken Builder experts, and the pyramid as we know it today is the final poetic flowering of those gifted master builders.
A good many critics have said that the southern stairway is one of the marvels of world architecture and I recall the joy with which my father and I used to study its exquisite details. The functional part, of course, is the stairs themselves; each has a carved riser showing the flowers and animals of the region. One shows birds flying and it has been widely reproduced, for the scene is the essence of flight, so handsomely executed that one can almost feel the stone wings whizzing by in the eddies of air.
But the risers, exquisite as they are, have never been as universally admired as the accompanying frieze of eagle warriors, one of the treasures of Mexican art. At the top of the stairway stands a low, roofless wall along which march a row of warriors in bas-relief, each different from the others but all wearing eagle masks in which the upper beak of the bird juts out from the forehead and the lower from beneath the chin. What has always impressed me about the frieze is that such minute details as the feathers on each eagle helmet are superbly carved.
Sometime in the thirteenth century, when the final work on the pyramid was completed, most of the surviving Drunken Builders had their hearts ripped out in a ghastly celebration that lasted six days. In a photo essay I did for an art magazine in Germany I calculated that this noble pyramid had witnessed during the nearly four centuries from 1151 through 1519 no less than one million human sacrifices. During the preceding five hundred years of Drunken Builder occupation, none had died, but in Cactus times an average of about three thousand human beings were sacrificed each year. What is appalling is that for the most part only the young and strong were sacrificed. Year by year their hearts were burned so that the smoke could make the temple look more forbidding and their bodies were thrown down the steep steps to be hauled away by slaves to rot in pits. Thus the pyramid and all connected with it was a stinking place of abominable death; yet, paradoxically, from the spirit it generated rose the greatness of the Cactus People.
And they did become a great people; of that there can be no question. They voluntarily adopted every desirable trait of the Drunken Builders, even taking over their advanced language. Once the Builders’ gods had been removed from the top of the pyramid, they were reinstated in lesser temples and honored for their own special virtues. The Cactus People improved every aspect of Builder agriculture, built better roads and found new sources of water. For their pottery they adopted Builder design, but they also made the clay objects stronger and more functional. Once they had learned how to domesticate animals they maintained huge turkey farms, and they even made improvements in the manufacture of pulque. Numerous archaeologists have pointed out that just as the Romans borrowed from the Greeks, always improving what they took, and just as the Japanese borrowed in the same improving way from the Chinese, so the Cactus People absorbed Builder culture and made each item better, until in the period from 1350 to 1527—when the Spaniards finally reached the high valley—the Cactus civilization was one of the most advanced in the Americas, surpassing in some respects both the nearby Aztec and the distant Inca in Peru.
Because the Cactus People learned to keep picture records, we have a substantial history of their nation, one with names and dates in a fairly reliable chronology. German and English experts have written books on the subject and we know far more about these warlike people of Toledo than we do about any of the Indians who inhabited the United States. To take only one example, we know exactly how they planted corn, in what month and with what fertilizer. We know how and where it was gathered and stored, and we have specific lists of how much was apportioned to each kind of family, and what amount had to be paid back in taxes.
But mostly we know about the wars, for under the pressure of War God the Cactus People terrorized the entire central Mexican plateau. They regularly ranged from Guadalajara on the west to Puebla on the east, never seeking territorial conquest but only captives who could be sacrificed to their insatiable god. Their most consistent enemies were the Aztecs, from the lake on whose borders present-day Mexico City stands, and the wars between these two strong nations were prolonged and bloody. What the two tribes fought about is never specified, and there is substantial suspicion that the leaders of the two groups initiated wars solely for the purpose of keeping their warriors occupied.
In fact, in one year around 1350 all ostensible reasons for fighting seem to have been exhausted, so in a formal agreement worked out by ambassadors from the two nations the ninety leading warriors from each side met on a field of flowers halfway between the cities and a mock battle was held, which in subsequent reenactments became known as the Tournament of Flowers. I use the phrase “mock battle” with some hesitancy because according to the ground rules observed at the tournament, pr
isoners captured by either side were hauled back to the home capitals, there to be sacrificed with due pomp to War God in the case of the Cactus People and to an equally evil god, Huitzilopochtli, in the case of the Aztecs. Later, if the records are read in a certain way, historians believe that the murderous tournament was held not on an impartial middle field but one year in Mexico City and the next in City-of-the-Pyramid on what one archaeologist has called “a home-and-home schedule.”
One aspect of this ceremonial war was particularly reprehensible. When either side required prisoners for some unusually important ceremonial, for which ordinary captives from ordinary tribes would not suffice, a full-fledged war would be launched with the best generals from each side leading their troops, unaware that some months earlier ambassadors had secretly arranged that this year one side would win and be allowed to capture the two or three hundred prisoners they needed, with the firm agreement that in some subsequent year, when the priests on the other side were calling for prime prisoners, the leaders on the opposing side would manipulate a reciprocal betrayal of their army. When the faked battle was over—“faked” is hardly the right word, for men did die—the betrayed prisoners were led off to ritual slaughter, and, so far as we know, none protested the treachery.
There has been much speculation as to why, year after year, the finest men of the Cactus People allowed such things to happen and why they went so willingly to their death, for there is substantial proof that it was with exaltation that they climbed the steep steps of the pyramids. I once asked my father about this abomination and he said, “Young men like you often think that the worst thing in the world is death. And you shudder at the behavior of your Indian ancestors. But I can think of a hundred civilizations that developed propaganda that convinced their youth that to die for one cause or another was the noblest act of all or that to perish in the arms of a certain religion ensured perpetual life. Every man who climbed these steps was sure he was going straight to heaven, and someday you’ll probably find a flight of stairs that you’ll be willing to climb.” In later years I often thought of my father’s words as I got into a B-29 and then felt it climb high into the sky for our bombing runs against Japan.
An incident in which one of my ancestors was involved will illustrate my father’s argument. Sometime around 1470, when Aztec and Cactus culture had reached a high level of sophistication, City-of-the-Pyramid developed a general of unusual prowess called Tezozomoc, and under his leadership the Cactus People extended their fringe of feudatory states almost to Guadalajara. In nineteen major battles he was not defeated, and his victories were gained principally because he outguessed the enemy and deployed his troops in sudden and unexpected patterns. Long before this time the Indians had stumbled upon the universal trick of sending forth what appeared to be the main but small body of troops, so that the enemy would be lured into attacking in force; when the battle was joined the real power of the first army would strike from some unexpected quarter, catching the main body of the enemy off balance; and wily generals defended themselves against this maneuver. It was Tezozomoc who developed the tactic of sending forth one weak force, then supporting it with another almost as weak, so that when the enemy fell upon the second force, thinking it to be Tezozomoc’s trap, the principal body of the Cactus warriors rushed forth to easy victory.
From his nineteen triumphs Tezozomoc had led back to the pyramid no less than twenty-five thousand captives, who were duly sacrificed, and each one who died enhanced the general’s reputation a little more, so that his fame reached as far as Yucatán, and at places as distant as modern Veracruz there have been found clay tablets celebrating his accomplishments.
It was natural that the Aztecs, who were twice defeated by this great warrior, should lust for his heart to be fed to their war god, so they launched a major effort to capture him, but Tezozomoc defeated them handily. In 1483 ambassadors from the Aztecs secretly approached the Cactus leaders and arranged for Tezozomoc to be betrayed, in return for which the Aztecs would allow Cactus ambassadors free entry to trading posts in the Pachuca area. When the Aztecs returned home, three Cactus ambassadors, according to plan, were slain in the Pachuca hills, and this gave the Cactus leaders an adequate cause for war, with unsuspecting Tezozomoc at the head of the Cactus army. In the height of battle, during which the wily eagle warrior was preparing a new kind of trap for the Aztecs, he was left without protection as planned and was taken captive.
There was much rejoicing in the Aztec capital when his capture became known, and he was hauled into the city imprisoned in a cage decorated with silver and gold, and for eleven days the residents were free to inspect the greatest warrior of his time. On the twelfth day, when he was to be sacrificed, a multitude crowded the plaza, including King Tizoc, the uncle of the boy who was later to become Moctezuma U. In ceremonial robes, Tezozomoc was led to the sacrificial stone, a huge flat disk big enough for six or seven men to stand upon, and a rope attached to the center was tied around Tezozomoc’s waist. The captive warrior could move only in a restricted circle, and under these conditions he was handed a war club with which to defend himself, but instead of a club edged with sharp obsidian he got one decorated with delicate feathers that fluttered in the air when he swung it.
Against one seminaked man were arrayed twenty fully armed warriors. The massive crowd had gathered hoping for an unusual spectacle, and they were not disappointed. The chronicles of the time are specific in stating that Tezozomoc defended himself so adroitly and overcame the handicap of his tether with such skill, that he stood off the twenty Aztecs, disarmed many and killed three. After about a half hour he was bleeding from numerous gashes and his breath was coming in painful gasps. He was about to collapse, when with a violent effort he flung himself outward to the fullest extent allowed by the tether, and with a powerful swing of the club crushed the heads of two opponents. With that mighty effort he fell senseless on the disk, his last thought being that before he wakened he would be with the gods. But when the priests started to lay hands on him, the populace voiced their protest violently and Moctezuma’s uncle, the king, announced: “This man shall be general of my armies!”
For three years the great Cactus warrior led the Aztecs to victories on the extended fronts of their empire. He fought the Tlaxcaltecas, the Pueblas, the Oaxacans and the Pachucans and from each foray he returned with many captives and much booty. But in 1486 the time came when it was unavoidable that he lead the Aztecs against his own Cactus People, and this he refused to do. Presenting himself before King Tizoc he said: “I have led your armies to victory at many parts of your empire, and I would willingly continue to do so, for I have never known men braver than the Aztecs. But I cannot lead your army against my own people. If you press me to do so, I would be a traitor and this would be a shameful conclusion to my life. So the time is at hand when I must offer myself as a sacrifice to your war god, and this I do willingly, for I have served him long and would join my companions in heaven.”
Of his own accord, the great Indian warrior Tezozomoc, who if he had lived might have successfully countered the wiles of Cortés, dressed himself in ceremonial robes, both Aztec and Cactus, and, while drums throbbed and flutes shrilled warlike music, marched alone up the steep steps to the altar of Huitzilopochtli the war god, where priests laid reverent hands on him and conveyed him to the convex slab, where his heart was ripped out and fed to the god. When news of his death reached City-of-the-Pyramid no one lamented. His daughter, known to history as Lady Gray Eyes, was nine years old at the time, and when she was told of her father’s death in the remote Aztec capital and of the manner in which he died, she said gravely: “He should have died in battle.”
Because the Indians of this later age focused their attention and their art so strongly on death and in such hideous forms, history has dealt rather harshly with them, as if they were barbarians whose sole concern was human sacrifice. This was not so, and in order to strike a balance in evaluating my ancestors I have always liked to think
of Lady Gray Eyes, one of the great people of Mexican history.
She was given her peculiar name not by fellow Indians but by Europeans who came to Wexico from abroad and who, in their moment of victory over the Cactus People, came into contact with this resolute woman. They noticed that her eyes were not the usual jet-black but a kind of gray—this could have been an illusion because she was certainly not of mixed blood, but her eyes were, as one of the conquerors wrote, “of a soft gray color that could turn to steel as she gritted her teeth and fought to protect the rights of her people.”
As the daughter of Tezozomoc, she was naturally brought up in a warlike world; she never saw her father after she was six and maintained only a dim memory of what he was like, but in later life Spanish chroniclers recorded what she told them:
I think of him not at war but in our home at the edge of the city that later became Toledo. We had about an acre of land on which slaves he had taken in battle grew vegetables and raised turkeys. In fields somewhat removed from the house he also raised a lot of cotton, and I remember him primarily tending his garden.
My mother was encouraged to weave, and she had slave women who worked under her direction making a cloth that other cities cherished. As a little girl I wore dresses made of cotton, feathers and silver strands, all miraculously woven together so that I looked like a silvery bird in flight.
I was very fond of candy made from cactus, but my father made me recite songs to him before I could have any. At six I couldn’t have known anything but children’s songs, but he enjoyed them and I remember that he often joined me.
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