In truth, while I was a teller of tales, sí, a liar if you insist, I will admit honestly that I had little prior experience doing what the indios called ahuilnéma. The great opportunity at the fair had been lost when my garrancha got excited too quickly. Now, despite the danger of being caught—and not just skinned, but probably skinned and slow roasted—my pene was throbbing wildly, telling me that it wanted to explore new stimulation beyond what it had experienced by my own hand.
Her hand went to my pants and undid the cord holding them up. She pulled my pants down and took my pene in her hand, drawing it toward her tipíli.
The throbbing was so fierce that I thought my pene was going to explode.
I started to mount her and... and... mierda!
That juice that Snake Flower craved for her love potion exploded out of my pene. For a moment I convulsively jerked. The juice shot out and struck the young woman's stomach.
She looked down at her violated stomach and back into my eyes. She hissed something in Náhuatl. I did not recognize the word, but the meaning was clear.
Shamefaced, I slipped off of her and pulled up my pants.
"Rosas rosas rosas... can I stop now?" The cacique sounded exhausted.
I pulled the slimy little snake out of my pocket and told him to turn around.
"The demon is gone." I threw the demon into the fire, "but there is another problem. The demon got inside of your wife because she was weak from being unhappy. When she is happy, the demon cannot enter her. Each time you wish to do ahuilnéma with your wife, you must give her a silver reale. If you do that, the demon will not come back."
The cacique clutched his heart, and the girl grinned broadly as I left.
I hurried to the hut where we were staying to remove the headdress and cape before the Healer returned.
Fray Antonio had told me that a great king named Solomon had had the wisdom to order a baby chopped in two to determine which of the two women who claimed it was the baby's mother. I felt that my solution to the problem of the cacique and his wife had the same type of wisdom that this king of ancient Israel had possessed.
But ¡ay de mí!my performance as a lover was a failure. I had lost honor. Sí, amigos, honor. I was learning the Aztec Ways, but I was still a Spaniard. At least half of one; and I had been shamed again by my pene.
Using Plato's logic, I determined that the problem lay with my inexperience. I knew from my days on the streets that young boys train their penes. I must perform more practice with my hand to ensure that my garrancha is ready the next time it is given the opportunity.
FORTY-FOUR
"You will not know the Ways of the Aztec until you speak to your ancestors," the Healer told me.
I had been with the Healer for over a year. My sixteenth birthday had come and gone, and I was nearing another birthday. We had traveled from village to village. I had learned the Náhuatl language as it should be spoken and could hold a conversation in other indio dialects. From all I had learned about the indio in our travels, I thought that I knew the Ways of my Aztec ancestors; but when I told this to the Healer, he would click his tongue and shake his head.
"How do I talk to the gods?" I asked him.
He twittered like a bird. "You must go to where they reside and open your mind. We are going to the Place of the Gods," he said.
We had entered the Valley of Mexico, the great cavity between high mountains that contained the most prized land in New Spain. The valley had been the heart and soul of the Aztec world, and now it was the same for the Spanish of the New World. In it were the five-great-lakes-that-were-really-one, including Lake Texcoco that the Aztecs had built Tenochtitlan upon—the great city the Spanish in turn razed to build the City of Mexico.
But it was not to that city-on-the-water that the Healer was taking me. As was our custom, we avoided all large towns. We were on our way to another city, one that once had more people than Tenochtitlan. Our destination was about two days' walk from the City of Mexico.
"Are there many people in this city that you're taking me to?"
"More than the sands along the Eastern Sea," he said, referring to the Veracruz coast, "but you cannot see them." He cackled.
I had never seen the old man so ecstatic. But it was no wonder because we were entering Teotihuacan, the place of the gods, the city that was holy to the Aztecs and which they called the Place That Men Become Gods.
"Teotihuacan is an not an Aztec city," the Healer told me. "It is much older than the Aztecs. It was built by a civilization older and mightier than all of the known indio empires. It was the greatest city in the One World."
"What happened to it? Why are there no people there now?"
"Ayya. The gods engaged in battles among themselves. People fled the city as the gods fought because death fell from the sky like the new rains. The city is still there, but only the gods walk its streets."
The Healer's knowledge of the city was based not upon learning found in books, but upon the knowledge found in legends and tales of old. A day would come when I would learn more about Teotihuacan. It would be no surprise to me that the Healer's knowledge of the city was correct.
Teotihuacan, lying about ten leagues northeast of the City of Mexico, was truly one of the wonders of the world. It was the great city of the classic era of the indio, a New World Rome and Athens. Sprawled over an immense area, the ceremonial center of the city alone was larger than many of the great Aztec and Mayan cities. It is said that the city rose about the time of the birth of Christ and fell about the same time the Dark Age was falling upon Europe.
The masters of the civilization that flourished in Teotihuacan were truly gods. The temples they built were the examples for all the great indio religious edifices that followed, but all that followed were dwarfed by the originals.
My breath left me and my heart jumped when Teotihuacan came into view. The two greatest pyramids of the One World, the monuments the Aztecs most feared and loved and worshipped, the Temple of the Sun and the Temple of the Moon, were the most stunning as we came upon the deserted city. These great pyramids were what the Aztecs copied for the ones they built.
The two main groups of temples were connected by a broad avenue, the Way of the Dead. Half a league long, it was wide enough for two dozen carriages to drive side-by-side. At the north end of the city was the Pyramid of the Moon, along with lesser pyramids. To the east, the greatest pyramid of alclass="underline" the Pyramid of the Sun. Over seven hundred feet wide in each direction at its base, it rose over two hundred feet into the sky.
A great stairway at the Pyramid of the Sun, climbing up the five levels of the temple—stairs to the heavens—faced the Way of the Dead.
The Pyramid of the Moon was similar in appearance to that of the Sun, but not as large.
Near the center of the city, just east of the Way of the Dead, was the Ciudadela, the Citadeclass="underline" a vast, sunken court surrounded on all four sides by temples. In the middle of this compound was the Temple of Quetzalcóatl. This temple—a stepped pyramid like those of the Sun and the Moon—had dramatic sculptured representations of Quetzalcóatl, the Plumed Serpent, and the Fire Serpent, the bearer of the Sun on its diurnal journey across the sky each day. The temple was frightening and majestic.
Each year the Aztec emperors came to Teotihuacan to pay homage to the gods. They walked down the Way of the Dead toward the Temple of the Sun amid other temples and the tombs of ancient kings who had become gods. Now the Healer and I walked in the footsteps of those Aztec rulers.