Aztec Autumn - Jennings Gary (книга бесплатный формат .TXT) 📗
Citlali sighed so deeply that she seemed to shrink a bit. "How much longer will I have you by me? Or how little longer? When do you plan to go?"
"Not immediately, for I will not slink away, like a techichi dog, with its head hung low and its tail tucked under. I want to leave something for the City of Mexico—for all of New Spain—to remember me by. And what I have in mind, Citlali, is one final crime that you and I can commit together."
I cannot refute what Citlali had said: that I myself had never had pain, deprivation, imprisonment or even indignity inflicted on me by the Spaniards. But, during my years in the city, I had met or become aware of a multitude of my fellows who had. There were, as I have mentioned, the onetime warriors branded with the G, and the other slaves branded with the mark of their owners. There were the wretched, drunken men and women I had seen beaten and minced to death by the patrols, as Netzlin had been. And I had seen the once-pure blood of our race diluted, dirtied and disgraced in the varicolored mongrel offspring of the Spaniards and Moros.
Also I knew—not from personal experience, I rejoice to say, but from those very few who had somehow escaped—the horrors of the obrajes. These were vast, stone-walled, iron-gated workshops where cotton or wool was washed, carded, spun, dyed and woven into fabrics. The obrajes had first been established by the Spanish corregidores as a means of making a profit from convicted criminals. Criminal indios, I mean. Rather than just being locked up in idleness, such miscreants were put to that filthy, dreary and laborious work (and a cruelly demeaning work, for a man). They were paid no wages at all, were given only squalid quarters and no privacy whatever, were poorly fed, barely clothed, never let to bathe—and never let to leave the obraje until the expiration of their prison sentence, which few of them lived long enough to enjoy.
And the obrajes were profitable, so much so that individual Spaniards set up their own, and were freely given state prisoners to work in them, until eventually there were not enough prisoners to go around. At which time, the obraje owners began wheedling our people into handing over their children. Those boys and girls, the owners promised, would be apprenticed to learn a trade that they could follow in later life, and meanwhile the parents would be saved the cost of their upbringing. Worse yet, the abbots and abbesses of Christian orphan asylums, such as that at the Refugio de Santa Brigida, were easily persuaded to give their indio wards a choice, as soon as the children were old enough to understand: either take holy orders, to become a Christian nun or friar, or be damned to go and live and labor in an obraje. (The orphans of mixed blood, such as Rebeca Canalluza, were exempted from that damnation, because the Christian asylum-keepers could not be sure that some Spanish parent might not someday come looking to acknowledge and claim them.)
Whether or not the enslaved criminals had been deservedly convicted, those were at least grown men. The conscripted orphans and "apprentices" were not. But, just like the criminals, those boys and girls were almost never seen outside the obraje gates again. Like the criminals, they were worked unmercifully, often to death, and they suffered degradations and defilements that the grown men were spared. The obrajes were guarded and overseen not by their Spanish owners, but by cheaply hired Moros and mulatos. Those creatures delighted in showing their superiority to mere indio rustico children by beating and starving them, when they were not repeatedly forcing ahuilnema upon the girls and cuilonyotl upon the boys.
The Christian corregidores and alcaldes and the Christian owners of obrajes and the converted-Christian native tepisquin all colluded in these atrocities, and the Christian Church connived at them, for their own aggrandizement, of course, but for another reason as well. The Spaniards had firmly convinced themselves that every single one of our people was a lazy, shiftless layabout who would never work unless compelled by imminent punishment, starvation or violent death.
That was not and never had been true. In the old days, our able-bodied men and women had often been commandeered by their lords—whether local nobles or Revered Speakers—to do unpaid labor, much of it drudging, on many a public project. In this city, for example, those had ranged from the building of the Chapultepec aqueduct to the erection of the Great Temple of Tenochtitlan. And our people did such work willingly, eagerly, because they regarded communal labor as just another way of getting together for cheerful social intercourse. They would undertake any task assigned to them if it was presented—not as a task—as an opportunity for convivial mingling. The Spanish masters could profitably have taken advantage of that trait in our people, but they preferred to use the lash and the sword and the prison and the obraje and the threat of the burning stake.
I grant that there were some good and admirable men among the whites—Alonso de Molina, for one, and others whom I would meet in time to come. There was even one among the black Moros who would become my staunch ally, friend and fellow adventurer. And then there was you, mi querida Veronica. But of our encounter I will tell in its place.
I grant, too, that my hoped-for overthrow of the white men's regnancy was in truth intended, at least partly, as my personal revenge for the murder of my father. My aim may also have been partly ignoble—in that I, like any young man, would have gloried in being acclaimed by the populace as a conquering hero, or, if I died in the striving, being exuberantly welcomed by all the warriors of the past when I arrived in the Tonatiucan afterworld. However, I maintain that, even more, my aim was to upraise all our downtrodden peoples and to bring our One World back from oblivion.
To make memorable my taking leave of the City of Mexico, I had conceived a veritably temptestuous parting salute. Though I had already twice caused the Spaniards some alarm and agitation, that furor subsided after several days in which no more disturbances occurred. Only an occasional, really suspicious-looking person on the street was being stopped and searched or stripped, and only in the precincts of the Traza. I had to assume that I was still under the watchful eye of a Cathedral spy at all times, but I made sure that he never saw me do anything that would reward his vigilance.
When I told Citlali what I had in mind, she laughed approvingly, even while she shivered with mixed emotions of trepidation and gleeful anticipation—and enthusiastically agreed to assist me. So, as I set about preparing fully four of the clay balls, each as big as the ball used in a tlachtli game, each tightly packed with polvora, I instructed her in all the details of my plan.
"The last time," I said, "I managed only to put a black smudge on the outside of the Spanish soldiers' building, and in the process slew a passing tamemi. This time, I wish to explode the polvora inside a building—I am confident that it will cause great destruction—and not to kill any innocents. Well, admittedly, there are always several maatime about the place, selling their favors to the soldiers, but I do not regard such women as innocents."
"Do you mean that same barracks building in the Traza?"
"No. The street there is forever crowded with passersby. But I know of one place in which and around which there are never any persons but Spaniards. And the maatime. You will take the polvora balls in there for me. The military school and stronghold called the Castillo, high on Grasshopper Hill."
Citlali exclaimed, "I am to carry these death-dealing objects inside? Inside a building full of soldiers, surrounded by soldiers?"
