Aztec - Jennings Gary. Страница 7

Pardon my recital of minor details, but I am trying to fix the time of that beating of my sister. Nine Reed had become Tzitzitlini some while before—the name means "the sound of small bells ringing"—so she was past the age of seven. However, I saw her nether parts beaten nearly raw, meaning that she was wearing no undergarment, so she was not yet thirteen. All things considered, I reckon her age to have been ten or eleven. And what she had done to deserve that beating, the only thing of which she was guilty, was that she had murmured dreamily, "I hear drums and music playing. I wonder where they are dancing tonight." To our mother, that was immodesty. Tzitzi was yearning for frivolity when she should have been applying herself to a loom or something else as tedious.

You know the chili? That vegetable pod which is used in our cookery? Though the degree of piquancy varies, all the different types of chili are so hot to the tongue, so pungent, so biting, that it is no accident that their name comes from our word for "sharp" or "pointed." Like every cook, my mother used the chilis in the usual ways, but she had another use for them which I almost hesitate to mention, since your Inquisitors already have instruments enough.

One day, when I was four or five years old, I sat with Tlatli and Chimali in our dooryard, playing the patoli bean game. This was not the grown men's gambling game, also called patoli, which on occasion has cost a family its fortune or caused a mortal family feud. No, we three boys had merely drawn a circle in the dust, and had each put a jumping bean in its center, the object being to see whose bean, warmed to activity by the sun, would be the first to hop outside the circle. My own bean tended to sluggishness, and I muttered some imprecation at it. Maybe I said "pocheoa!" or something of the sort.

Suddenly I was upside down and off the ground. My Tene had snatched me up by the ankles. I saw the inverted faces of Chimali and Tlatli, their mouths and eyes wide with surprise, before I was whisked into the house and to the cooking hearth. My mother shifted her grip so that one of her hands was free, and with it she flung into the fire a number of dried red chilis. When they were crackling and sending up a dense yellow smoke, my Tene took me again by the ankles and suspended me head down in those acrid fumes. I leave the next little while to your imagination, but I think I nearly perished. I know that for half a month afterward my eyes watered continuously so that I could scarcely see, and I could not draw a breath without feeling as if I were inhaling flames and flints.

Yet I must count myself fortunate, for our customs did not dictate that a boy spend much time in his mother's company, and I now had every excuse not to. Thereafter, I avoided her, as my tuft-haired friend Chimali avoided the island priests. Even when she came looking for me, to command some chore or errand, I could always retire to the safety of the hill of the lime-burning kilns. The quarriers believed that no woman should ever be allowed near the kilns, or the quality of the lime would be spoiled, and not even my mother dared to trespass on that hill.

But poor Tzitzitlini knew no such refuge. In accordance with custom and her tonali, a girl had to learn womanly and wifely labors—cooking, spinning, weaving, sewing, embroidering—so my sister had to spend most of every day under our mother's sharp eye and limber tongue. Her tongue neglected no opportunity to deliver one of the traditional mother-to-daughter orations. Some of those, which Tzitzi repeated to me, we agreed had been fashioned (by whatever long-ago ancestor) more for the benefit of the mother than the daughter.

"Attend always, girl, to the service of the gods and the giving of comfort to your parents. If your mother calls, do not loiter to be called twice, but come instantly. When commanded to a task, speak no insolent answer and show no reluctance to comply. Indeed, if your Tene calls another, and that other does not come quickly, come yourself to see what is wanted, and do it yourself, and do it well."

Other preachments were the expectable admonitions to modesty, virtue, and chastity, and even not Tzitzi or I could find fault with them. We knew that after she turned thirteen, until she was perhaps twenty and two and properly married, no man could so much as speak to her in public, nor she to him.

"If, in a public place, you meet with a likely youth, take no notice, give no sign, lest that inflame his passions. Guard against improper familiarities with men, yield not to the baser impulses of your heart, or lust will befoul your character as mud does water."

Tzitzitlini would probably never have disobeyed that one sensible prohibition. But by the time she was twelve years old, surely she felt some sexual sensations stirring in her, and some curiosity about sex. It may have been to conceal what she considered unmaidenly and inexpressible feelings that she tried to vent them privately and alone and in secret. All I know is that one day our mother came home unexpectedly from a trip to the market and caught my sister lying on her pallet, nude from the waist down, doing an act of which I did not understand the significance for some time. She was caught playing with her tipili parts, and using a small wooden spindle for the purpose.

You mutter under your breath, Your Excellency, and you gather the skirts of your cassock almost protectively about you. Have I somehow offended by telling frankly what occurred? I have been careful not to use the coarser words for the telling. And I must assume, since the coarser words abound in both our languages, that the acts they describe are not uncommon among either of our peoples.

To punish Tzitzitlini's offense against her own body, our Tene seized her and seized the container of chili powder, and viciously rubbed the burning chili into those exposed, tender tipili parts. Though she muffled her daughter's screams with the bed covers, I heard and came running, and I gasped, "Should I go to fetch the physician?"

"No! No doctor!" our mother snapped at me. "What your sister has done is too shameful to be known outside these walls!"

Tzitzi stifled her sobs and added her plea, "I am not much hurt, little brother. Summon no doctor. Mention this to no one, not even Tete. Try to pretend that even you know nothing of it. I beg you."

I might have ignored my tyrant mother, but not my beloved sister. Though I did not then know the reason for her refusal of assistance, I respected it, and I went away from there, to worry and wonder by myself.

Would that I had disregarded them both, and done something! I think, from what came later, that the cruelty inflicted by our mother on that occasion, intended to discourage Tzitzi's awakening sexual urges, had exactly the contrary effect. I think, from that time on, my sister's tipili parts burned like a chili-blistered throat, hot and thirsty, clamoring to be slaked. I think it would not have been many years before dear Tzitzitlini would have gone "astraddle the road," as we say of a depraved and promiscuous woman. That was the most sordid and squalid depth to which a decent Mexicatl maiden could sink—or so I thought, until I learned of the even worse fate that eventually did befall my sister.

How she later behaved, what she became, and what she came to be called, I will tell in its place. But I want to say here only one thing. I want to say that to me she was and always will be Tzitzitlini: the sound of small bells ringing.

  I H S

S.C.C.M.

Sanctified, Caesarean, Catholic Majesty, the Emperor Don Carlos, Our Lord King:

May the serene and beneficent light of Our Lord Jesus Christ shine everlastingly upon Your Majesty Don Carlos, divinely appointed Emperor, etc., etc.