Aztec Blood - Jennings Gary - Страница 49

That shocked me. "The child will die, too?"

"No, no, the child's stomach is just upset. It would be a waste of a snake to use it with a child who would not understand that the evil had been withdrawn."

I knew that the snakes were not evil spirits in the body but were stored in a basket hauled around on the Healer's donkey. What he seemed to be telling me was that what he took from people's heads were bad thoughts. The thoughts themselves were maladies.

Although I had assisted the fray in cutting off a prostitute's leg and many lesser medical treatments, bad thoughts were a strange malady to me. Yet it seemed to work. Each person who had the snake removed smiled and was noticeably happier afterward.

The woman who suffered from the abuse of her husband brought us corn cakes and honey for breakfast and told the Healer that she had had the first good night's sleep in months. Had the woman gone to a Spanish doctor and complained of a ghost, he would have sent her to a priest for an exorcism. The priest would have used prayers and the cross to drive the evil from her—and perhaps solicited the help of the Inquisition to inquire whether the woman was a witch.

Whose method was the more humane? The more effective?

I was beginning to understand what the Healer meant when he said the Spanish had conquered the flesh of the indio but not the spirit.

FORTY-TWO

When I awoke in the morning, the Healer had already left his blanket. I went to the creek to wash and saw him in a small clearing between the trees. He was surrounded by birds, one of which was on his shoulder and eating from his hand.

Later, when we were traveling to the next village, he told me that he had been given knowledge about me.

"You have died once," he said, "and you will die again before you know your name."

I had no clue as to the meaning of this prophecy; he refused to say anything more.

The Healer began to guide me in learning the Aztec Ways as we journeyed between villages.

The Aztec way of life was to honor one's family, clan, tribe, and gods. Children were taught and strictly disciplined from birth about the way they must act and live and treat others.

The umbilical cord of a male child was given to a warrior who buried it on a battlefield, thus ensuring that the boy grew up to be a strong warrior. The umbilical cord of a girl child was buried under the floor of the house to keep her close to home.

"When an Aztec child is born," he said, "the father calls upon a soothsayer to read the child's path in life. The day sign the child is born under will affect him throughout life. There are good signs that bring happiness, health, and even wealth, and bad ones that bring failure and sickness."

"How are the paths determined?"

"The Tonalamatl, The Book of Fates, which sets forth the good and bad days, must be consulted. The day and week signs of your birth and other events surrounding it must be probed. A favorable birth sign brings rewards in life... but only if you lead your life according to the sign. An evil life will turn a fortunate birth sign bad."

He asked me questions about the day and time of my birth. That much I knew, along with the fact that the fray had hinted at ominous events surrounding my birth. I also knew from street talk something about good and bad days. The days of the Aztec calendar were numbered and named. One Crocodile, meaning the first time in the calendar day crocodile occurred, was considered a fortuitous day to be born on. Five Coatl, serpent, was a bad day. I was only familiar with the character of a few signs I heard street people talking about, but I knew there were days named for deer, rabbit, water, wind, and other things.

The Healer disappeared into the forest for two hours. Upon his return, we ate a meal I had prepared over our campfire. While he was gone, I had foretold the future for a pregnant india who had had two girls and was desperate to birth a boy. After examining the ashes in her cooking fire and muttering some Latin at a flock of birds, I advised her that she would indeed have a boy. The grateful woman gave me the duck I'd roasted for our meal.

I dared not tell the Healer that I was telling fortunes.

I listened to him as I attacked the duck with great enthusiasm.

He spoke solemnly. "Each of us has our destiny cast by the gods. For some there are clear signs of good fortune, while pain and misfortune will be the circumstance of others." He shook his head. "You fall within the Shadow Fates, the destines the gods have left uncompleted. Your day is Four and the sign is Ollin, motion. The gods do not cast the destiny of those born under this sign because motion is changeable. It runs here and there and changes direction many times. It is under the control of Xolotl, the Plumed Serpent's evil twin. You see Xolotl blazing in the night sky at certain times of the year, the dark side of the star, while the light side blazes in the morning."

From the description I assumed Xolotl was the evening star, the nighttime manifestation of Venus, as opposed to the morning star. Xolotl, a dog-headed monster, was another favorite character at mascaradas.

"It is said that those born under the motion sign change their path in life frequently and often become rogues and tale bearers."

Eh, that caught my attention.

"Because they are so fluid, they are able to change shapes. The darkest side of those born under the sign of motion are the shape changers who are able to take on different forms, even the shape of animals."

"Why is that considered the dark side?" I asked.

"Because there are evil persons who do much harm under the guise of animals or in the shape of another person."

The Healer also told me I needed an Aztec name.

I removed my mouth from the carcass of the duck I was gnawing and wiped duck fat from my chin. "What should my Aztec name be?"

"Nezahualcoyotl."

I recognized the name. Next to Montezuma, he was the most famous indio king. There were many tales about Nezahualcoyotl, the king of Texcoco. He was famous for his poetry and wisdom. But from the amused glint in the Healer's eye when he bestowed the name upon me, I realized I was not being honored for my wisdom or literary talents.

The name meant "Hungry Coyote."

Along the road the Healer showed me vegetation—plants and trees and bushes—that were useful in the healing arts, and the ways of the forest and jungle and the animals and people that inhabit them.

"Before the Spanish came, the revered speakers, what we called our Aztec emperors, had not only a great animal and serpent zoo, but vast gardens in which thousands of plants were grown that were used by healers. The potency and healing powers of the plant were determined by using them on criminals and prisoners who were to be sacrificed."

The great medical gardens and books suffered the same fate most Aztec knowledge did—the priests who followed the conquistadors destroyed them. What had the fray said about such ignorance? What they didn't understand, they feared and destroyed.

The Healer showed me plants that were used for wounds and ulcers, to heal the blisters of burns, reduce swelling, cure skin diseases and eye problems, cool fevers, soothe the stomach, calm the heart when it is too active and stimulate it when it is too quiet. Jalop was used to unlock the bowels, a plant called "urine of a tiger" to make water come when urination was difficult.

"Aztec doctors sewed up wounds with human hair. They set broken bones with pieces of wood and put a gum of ocozotl tree with resin and feather over the wood."

Not even the fish were free from the influence of Aztec herbs. Indios crushed a plant called barbasco and threw it into rivers and lakes. The herb stunned the fish and forced them to the surface, where the indios grabbed them.