Aztec - Jennings Gary - Страница 226

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So Black Flower departed that same day, accompanied by his personal courtiers and servants and guards and quite a number of other nobles equally infuriated by the turn of events, all of them loudly vowing revenge for having been betrayed by their longtime ally. The rest of Texcoco could only seethe in impotent outrage, and prepare to witness the coronation of Motecuzoma's nephew as Cacamatzin, Uey-Tlatoani of the Acolhua.

I did not stay for that ceremony. I was a Mexicatl, and no Mexicatl was very popular in Texcoco right then, and indeed I was not very proud of being a Mexicatl. Even my old schoolmate Willow was eyeing me pensively, probably wondering if I had spoken a veiled threat when I told him, "Motecuzoma will love your brother no better than he loved your father." So I left there and returned to Tenochtitlan, where the priests were jubilantly arranging special rites in almost every temple to celebrate "our Revered Speaker's clever stratagem." And Cacamatzin's buttocks had barely warmed the Texcoco throne before he was announcing a reversal of his father's policy: calling a new muster of Acolhua troops to help his uncle Motecuzoma mount still another offensive against the eternally beleaguered nation of Texcala.

And that war too was unsuccessful, mainly because Motecuzoma's new and young and bellicose ally, though personally selected by him and related by blood to him, was not of much help to him. Cacama was neither loved nor feared by his subjects, and his call for volunteer soldiers went absolutely ignored. Even when he followed his call with a stern order of conscription, only a comparatively few men responded, and did so reluctantly, and proved remarkably listless in battle. Others of the Acolhua, who would otherwise eagerly have taken up arms, pleaded that they had grown old or ill during Nezahualpili's years of peace, or that they had fathered large families they could not leave. The truth was that they were still loyal to the Crown Prince who should have been their Revered Speaker.

On leaving Texcoco, Black Flower had removed to another of the royal family's country residences, somewhere in the mountains well to the northeast, and had begun making of it a fortified garrison. Besides the nobles and their families who had voluntarily gone into exile with him, many other Acolhua joined that company: knights and warriors who had formerly served under his father. Still other men, who could not permanently leave their homes or occupations in the domains of Cacama, did slip away at intervals to Black Flower's mountain redoubt, for training and practice with the other troops. All those facts were unknown to me at the time, as they were unknown to most people. It was a well-kept secret that Black Flower was preparing, slowly but carefully, to wrest his throne from the usurper, even if that should mean his having to fight the entire Triple Alliance.

Meanwhile, Motecuzoma's disposition, poisonous at the best of times, was not being improved. He suspected that he had fallen much in the esteem of other rulers by his domineering intervention in the affairs of Texcoco. He felt humiliated by his latest failure to humble Texcala. He was not much pleased with his nephew Cacama. Then, as if he had not enough to worry and annoy him, even more troublesome things began to occur.

Nezahualpili's death might almost have been the signal for the fulfillment of his gloomiest predictions. In the month of The Tree is Raised next following his funeral, a swift-messenger from the Maya lands arrived with the disturbing news that the strange white men had come again to Uluumil Kutz, and not two of them that time, but a hundred. They had come in three ships, and moored off the port town of Kimpech on the western shore of the peninsula, and rowed to the beach in their big canoes. The people of Kimpech, those who had survived the decimation of the small pocks, resignedly let them land without fuss or opposition. But the white men boldly entered a temple and, without even gestures of requesting permission, began to strip the temple of its golden ornamentation. At that, the local populace put up a fight.

Or they tried to, said the messenger, for the weapons of the Kimpech warriors shattered on the white men's metal bodies, and the white men shouted a war cry, "Santiago!" and they fought back with the sticks they carried, which were not mere staves or clubs. The sticks spat thunder and lightning like the god Chak at his angriest, and many Maya fell dead at a great distance from the spitting sticks. Of course, we all know now that the messenger was trying to describe your soldiers' steel armor and far-killing harquebuses, but at the time his story sounded demented.

However, he brought two articles to substantiate his wild tale. One was a bark paper tally of the dead: more than a hundred of the Kimpech men, women, and children; forty and two of the outlanders—an indication that Kimpech had put up a brave fight against those terrible new weapons. At any rate, the defense had repelled the invaders. The white men had retreated to their canoes, thence to their ships, which had spread their wings and disappeared again beyond the horizon. The other article brought by the messenger was the face of one of the dead white men, flayed from its head, complete with hair and beard, and dried taut on a willow hoop. I later had an opportunity to see it myself, and it much resembled the faces of the men I had met—in its limelike skin, at least—but the hair of scalp and face was of an even more odd color: as yellow as gold.

Motecuzoma rewarded the messenger for bringing him that trophy, but, after the man had gone, he reportedly did much cursing about what fools the Maya were—"Imagine, attacking visitors who might be gods!"—and in great agitation he closeted himself with his Speaking Council and his priests and his seers and sorcerers. But I was not summoned to join the conference and, if it came to any conclusions, I did not hear of them.

However, a little more than a year later, in the year Thirteen Rabbit, the year when I turned my sheaf of years, the white men came again from beyond the horizon, and that time Motecuzoma did call me to a private audience.

"For a change," he said, "this report was not brought by a Maya of sloping forehead and constricted brain. It was brought by a group of our own pochtea who happened to be trading along the coast of the eastern sea. They were in Xicalanca when six of the ships came, and they had the good sense not to panic nor to let the townsfolk panic."

I remembered Xicalanca well: that town so beautifully situated between blue ocean and green lagoon, in the Olmeca country.

"So there was no fighting," Motecuzoma went on, "although the white men this time numbered two hundred and forty, and the natives were much affrighted. Our staunch pochtea took command of the situation, and kept everyone calm, and even persuaded the ruling Tabascoob to greet the newcomers. So the white men made no trouble, they ravaged no temples, they stole nothing, they did not even molest any women, and they went away again after spending the day admiring the town and sampling the native foods. Of course, nobody could communicate in their language, but our merchants managed with signs to suggest some bartering. The white men had come ashore with not much to trade. But they did, in exchange for some quills of gold dust, give these!"

And Motecuzoma, with the gesture of a street sorcerer magically producing sweets for a crowd of children, whipped from under his mantle several strings of beads. Though they were made of various materials in various colors, they were identical in the numbers of small beads separated at intervals by larger beads. They were strings of prayers like the string I had acquired from Jeronimo de Aguilar seven years earlier. Motecuzoma smiled a smile of vindication, as if he expected me suddenly to grovel and concede, "You were right, my lord, the strangers are gods."

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