Aztec - Jennings Gary (книги хорошем качестве бесплатно без регистрации TXT) 📗
A maiden was to remain a virgin until she married, and she was encouraged not to marry young, for our religion recognized that our living room and resources would be depleted by more than a moderate harvest of children in each generation. Or a maiden might choose not to marry but to join the auyanime, whose service to our warriors was a legitimate female occupation, if not exactly an exalted one. Or, if she was disqualified for marriage by ugliness or some other deficiency, she might become a maatitl for pay, and go astraddle the road. There were some girls who maintained their maidenhood so that they might win the honor of sacrifice in some ceremony which required a virgin; and others so that they might serve all their lives, like your nuns, as attendants to the temple priests—though there was speculation about the nature of that attendance and the duration of that virginity.
Chastity before marriage was not so demanded of our men, for they had always available the willing maatime and the slave women, willing or unwilling; and anyway, a man's virginity can hardly be proved or disproved. Neither can a woman's, I might confide—as Tzitzi confided to me—if she has time to prepare before her wedding night. There are old women who keep pigeons that they feed with the dark red seeds of some flower known to them, and they sell the eggs of those birds to would-be virgins. A pigeon's egg is small enough to be easily secreted deep inside a woman, and its shell is so fragile that an excited bridegroom will break it without feeling it, and the yolk of that specially bred egg is the exact color of blood. Also, the crones sell to women an astringent ointment made from the berry which you call the buckthorn, which will pucker the most slack and gaping orifice to adolescent tightness...
As you command, Your Excellency, I shall try to refrain from giving so many specific particulars.
Rape was a crime not often heard of among our people, for three reasons. First, it was almost impossible to commit without being caught, since most of our communities were so small that everyone knew everyone else, and strangers were exceedingly noticeable. Also, it was a rather unnecessary crime, there being plenty of maatime and slave women to satisfy a man's really urgent needs. Also, rape was punished with death. So was adultery, and so was cuilonyotl, the sex act between man and man, and so was patlachuia, the sex act between woman and woman. But those crimes, while probably not rare, were rarely discovered unless the partners were caught in the act. Such sins are, like virginity, otherwise elusive of proof.
I should make it clear that I speak here only of those practices banned or shunned among us Mexica. Except for the sexual liberties and ostentations permitted during some of our fertility ceremonies, we Mexica were rather austere in comparison to many other peoples. I remember, when I first traveled among the Maya, far to the south of here, I was shocked by the aspect of some of their temples, which had their roof drainpipes formed in the shape of a man's tepuli. All during the rainy season they urinated unceasingly.
The Huaxteca who live to the northeast, on the shore of the eastern sea, are exceptionally gross in matters of sex. I have seen temple friezes there carved with representations of the many positions a man and woman can assume. And any Huaxtecatl man with a tepuli larger than average would go walking about, even in public, even when visiting more civilized places, wearing no loincloth at all. That boastful strutting gave the Huaxteca men a reputation for rampant virility, which may or may not have been deserved. However, on those occasions when captured Huaxteca warriors have been put up for sale at the slave market, I have seen our own Mexica noblewomen—veiled, and staying on the fringe of the crowd, but making signals for their servant to bid for this or that Huaxtecatl on the selling block.
The Purempecha of Michihuacan to the west of here are most lax, or lenient, in matters of sex. For example, the sex act between a man and a man is not only not punished, it is condoned and accepted. It has even got into their picture writing. Perhaps you know that the symbol for a woman's tipili is the drawing of a snail shell? Well, to write of the act between two males, the Purempecha unashamedly would draw the picture of a nude man with a snail shell covering his real organs.
As for the act between my sister and myself—your word is incest?—yes, Your Excellency, I believe that was forbidden in every nation known. And yes, we risked death if we had been caught. The laws prescribed particularly grisly forms of execution for copulation between brother and sister, father and daughter, mother and son, uncle and niece, and so on. But such couplings were prohibited only to us macehualtin, who constituted most of the population. As I earlier remarked, there were noble families which strove to preserve what they called the purity of their bloodlines by confining their marriages only to near relatives, though there was never any evidence that it improved any succeeding generations. And of course not the law nor tradition nor people in general gave much notice to what went on among the slave class: rape, incest, adultery, what have you.
But you ask how my sister and I evaded discovery during our long indulgence in our sin. Well, having been so harshly chastised by our mother for much lesser mischiefs, we had both learned to be discreet in the extreme. A time came when I was away from Xaltocan for months on end, and I ached for Tzitzitlini, and she ached for me. But at every homecoming, I would give her only a cool brotherly kiss on the cheek and we would sit apart, concealing our inner tumult, while I recounted to our parents and other news-hungry relatives and friends all my doings in the world beyond our island. It might be a day or several days before Tzitzi and I could find or make an opportunity to be together in private and in secret and in no danger. Ah, but then, the hasty disrobing, the frantic caresses, the first release—as if we two lay on the slope of our own small, secret, and awakening volcano—then the more leisurely fondlings, the softer and more exquisite explosions...
But my absences from the island came later. Meanwhile my sister and I were never once surprised in the act. Of course, we would have incurred calamity if, like Christians, we had conceived a child at every coupling, or at any of them. That possibility might never have entered my own head; what boy could imagine being a father? But Tzitzi was a female, and wiser about such things, and she had taken precautions against the contingency. Those old women of whom I have spoken, they sold secretly to unmarried maidens—as our apothecaries sold openly to married couples who did not want to make a child every time they went to bed—a powder ground from the tlatlaohuehuetl, which is that tuber like a sweet potato, only a hundred times bigger; what you call in Spanish the barbasco. Any woman who daily takes a dose of the powdered barbasco runs no risk of conceiving an unwanted—
Forgive me, Your Excellency. I had no idea I was saying anything sacrilegious. Do please be seated again.
I must report that, for a long time, I was personally running a risk, even when I was safely distant from Tzitzi. During our twilight military classes at The House of Building Strength, squads of six or eight boys together were regularly sent off to remote fields or stands of trees where we did a pretense of "standing guard against attack on the school." It was a boring duty, which we usually enlivened by playing patoli with jumping beans.
But then someone of the boys, I forget who, discovered the solitary act. He was not shy or selfish about his discovery, and immediately demonstrated the art to the rest of us. From then on, the boys no longer carried beans when they went on guard; they had their games equipment attached. For that is all it amounted to: a game. We held contests and made wagers on the amount of omicetl we could ejaculate, the number of times we could do it in succession, and the time needed in between for resurgence. It was like our even younger days, when we had competed to see who could spit or urinate farthest or most copiously. But in this new competition I was at hazard.
