Aztec - Jennings Gary - Страница 10
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The limestone block had gouged such a deep notch in the quarry floor that it stayed there, balanced on its angular edge. So my father and the other men who rushed to the spot were able without much difficulty to topple it to one side. They found, to their astonishment, that the victim of the gods was still alive and even conscious.
Unnoticed in the excitement, I came close and saw the man, who was now in two pieces. From the waist up, his naked and sweaty body was intact and unmarked. But his waist was pinched wide and flat, so his torso itself rather resembled an adze or a chisel. The stone had simultaneously severed him—skin, flesh, guts, spine—and neatly closed the wound so that there was not even a drop of blood spilt. He might have been a cotton doll that had been sliced across the middle, then sewn at the cut. His bottom half, still wearing its loincloth, lay separated from him, neatly pinched shut and bloodless—though the legs were twitching slightly, and that half of the body was copiously urinating and defecating.
The massive injury must have so deadened all the cut nerves that the man even felt no pain. He raised his head and looked in mild wonder at himself in two halves. To spare him the sight, the other men quickly and tenderly carried him—the upper half of him—some distance away, and leaned him against the quarry wall. He flexed his arms, opened and closed his hands, experimentally turned his head about, and said in a voice of awe:
"I still can move and talk. I see you all, my comrades. I can reach out and touch and feel you. I hear the hewing of tools. I smell the bitter dust of lime. I still live. This is a most marvelous thing."
"It is," my father said gruffly. "But it cannot be for long, Xicama. There is no use even sending for a physician. You will want a priest. Of which god, Xicama?"
The man thought for a moment. "I can soon greet all the gods, when I can no longer do anything else. But while I still can speak, I had better talk to Filth Eater."
So the call was relayed to the top of the quarry, and from there a runner sped to fetch a priest of the goddess Tlazolteotl, or Filth Eater. Her unlovely name notwithstanding, she was a most compassionate goddess. It was to her that dying men confessed all their sins and misdeeds—quite often living men, too, when they felt particularly distressed or depressed by something they had done—so that Tlazolteotl might swallow their sins, and those sins would disappear as if they had never been committed. Thus they did not go with a man, to count against him or to haunt his memory, in whatever afterworld he was headed for.
While we waited for the priest, Xicama kept his eyes averted from himself, where his body appeared to be squeezed into a cleft of the rock floor, and spoke calmly, almost cheerfully, to my father. He gave him messages to impart to his parents, to his widow and orphaned children, and made suggestions as to their disposition of what little property he owned, and wondered aloud what his family would do when its provider was gone.
"Do not trouble your mind," said my father. "It is your tonali that the gods take you in exchange for the prosperity of us who remain. In thanks for your sacrifice of yourself, we and the Lord Governor will make suitable compensation to your widow."
"Then she will have a respectable inheritance," said Xicama, relieved. "And she is still a young and handsome woman. Please, Head Nodder, prevail on her to marry again."
"I will do that. Is there anything else?"
"No," said Xicama. He looked about him and smiled. "I never thought I would regret seeing the last of this dreary quarry. Do you know, Head Nodder, even this stone pit looks beautiful and inviting now? The white clouds up there, then the blue sky, then the white stone here... like clouds above and below the blue. I wish, though, I could see the green trees beyond the rim—"
"You will," my father promised, "but after you have finished with the priest. We had better not chance moving you until then."
The priest came, in all his black of flaffing black robes and blood-crusted black hair and never-washed sooty face. He was the only darkness and gloom that marred the clean blue and white of which Xicama was sorry to take leave. All the other men moved away to give them privacy. (And my father espied me among them, and angrily bade me begone; that was no sight for a young boy.) While Xicama was occupied with the priest, four men picked up his stinking and still-quivering lower half, to carry it up to the top of the quarry. One of them vomited along the way.
Xicama evidently had led no very villainous life; it did not take him long to confess to Filth Eater whatever he regretted having done or left undone. When the priest had absolved him on behalf of the goddess, and had said all the ritual words and made all the ritual gestures, he stood away. Four more men carefully picked up the still-living part of Xicama and carried him, as rapidly as they could without jostling, up the incline toward the quarry rim.
It was hoped that he would go on living long enough to reach his village and say his own farewell to his family and pay his respects to whatever gods he had personally preferred. But somewhere along the upward spiraling ramp, his pinched body began to gape, to leak his blood and his breakfast and various other substances. He ceased speaking and breathing, and closed his eyes, and he never did get to see the green trees again.
Some of the limestone of Xaltocan had long ago gone into the construction of our island's icpac tlamanacali and teocaltin—or, as you call them, our pyramid and several temples. A share of all the stone quarried was always set aside for taxes we paid to the nation's treasury, and for our annual tribute to the Revered Speaker and his Speaking Council. (The Uey-Tlatoani Motecuzoma had died when I was three, and in that year the rule and throne had passed to his son Axayacatl, Water Face.)
Another share of the stone was reserved to the profit of our tecutli, or governor, to some other ranking nobles, and to the island's expenses: building canoes for water freighting, buying slaves to do the dirtier work, paying quarry wages, and the like. But there was still much of our mineral product left over for export and barter.
That earned for Xaltocan imported trade goods and negotiable trade currency, which our tecutli shared out among his subjects, according to their status and merit. Furthermore, he allowed all the island people—except, of course, the slaves and other low classes—to build their houses of the handy limestone. Thus Xaltocan differed from most other communities in these lands, where the houses were more often built of sun-dried mud brick or wood or cane, or where many families might be crowded into one large communal tenement building, or where folk might even live in hillside caves. Though my own family's house was of only three rooms, it was even floored with smooth white limestone slabs. There were not many palaces in The One World that could pride themselves on being built of finer material. Our use of our stone for building meant, also, that our island was not denuded of its trees, as were so many other peopled places in the valley.
In my time, our governor was Tlauquecholtzin, the Lord Red Heron—a man whose distant ancestors had been among the first Mexica settlers on the island, and the man who ranked highest among our local nobility. As was customary in most districts and communities, that guaranteed his lifetime tenure as our tecutli, as representative of the Speaking Council headed by the Revered Speaker, and as ruler of the island, its quarries, its surrounding lake, and every single one of its inhabitants—except, in some measure, the priests, who maintained that they owed allegiance only to the gods.
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