Rocked on my heels, anger overwhelmed me. If I hit him, I would be lashed to the whipping post, flogged senseless, then sent to die in the mines. There was no greater offense than to attack a gachupin. I did not care. When he raised the whip a second time, I clenched my fists and started toward him.
She stepped between us. "Stop it! Leave him alone."
She swung around to me. Taking a coin from her pocket, she handed it to me. "Take this. Go."
Grabbing my manta from the muddy water, I flung the coin in the puddle and walked away.
Pride goeth before a fall; and like a woman's smile, pride would return to haunt me.
TWELVE
Cannon fire from across the bay announced that the archbishop was coming ashore. The flowing crowd carried me to the docks to welcome in the big ships. The treasure fleet had left Spain six weeks earlier: forty-one ships sailing out of Seville. Sixteen were bound for Veracruz, while the others went to other Caribbean ports in places like Cuba, Puerto Rico, Hispaniola, and Jamaica.
For weeks mountains of goods had piled up at the waterfront, where they would be loaded aboard the ships. The treasure and other products of New Spain were unloaded in Seville once a year. The ships returned to Veracruz laden with skins of oil and wines, barrels of figs, raisins, olives, coarse wool called kersey, fine linen, and iron ingots. Endless kegs of quicksilver were also there for the mines—with which to leech the pure silver out of Zacatecas's earth and ore.
As I neared the harbor, I saw the products of New Spain ready to be loaded aboard the ships after the Spanish goods were unloaded. The colonies produced silver, sugar, molasses, rum, cochineal, indigo, chocolate, and hides.
Cochineal was a dye, developed by the Aztecs, its garish crimson prized by Spanish royalty. Its gaudy hue derived from a dark insect called the cochineal, which always resembled in my mind a dog tick. Our india women harvested the female cochineal from cactus pads with the flick of a feather. The insects were boiled to the bursting point, then dried and bundled into hemp bags.
Vertiginous stacks of sacked coca beans tottered above the waterfront, and in Spain they would be worth a fortune. There, the chocolatl would be pounded in a mortar together with small, very hot green chili, a vanilla pod, and some aniseed. Maize flour and water would be added, and the whole concoction brought to a boil.
The Spanish also added sugar to the drink, which made it as habit-forming there as it was here to our women—and here its hold over them is undeniably powerful. Our women drink so much of it in church, prepared by their servants, that the bishop had issued an edict prohibiting the practice. He became very sick afterward and rumors spread that some of the women had poisoned him.
The beverage, coco, was created by the Aztecs. Forbidden to the common people, chocolatl was imbibed solely by the nobility and considered sacred. The most famous of these Aztec connoisseurs was Montezuma, their emperor, who drank numerous cups a day, cold. Its beans, ubiquitously treasured, were used throughout New Spain as currency. Some even believed chocolatl to possess spirit power, that chocolatl mixed with menstrual blood was an irresistible love potion.
The exotic cargoes of the Manila galleons also poured into Veracruz. Ivory and sandalwood from East India; silk and tea from China; Chinese porcelain as well, packed in pepper grains and other spices to keep it from breaking—these were all hauled from the Acapulco port by mule train.
As I reached the waterfront, I saw the ships anchor and moor in the lee of San Juan de Ulúa, the island fort less than a musket shot from the city. Disembarking passengers in longboats were already coming ashore. Clambering out of their boats, they all dropped to their knees in prayer, many kissing the ground. Some priests broke down and sobbed, not because they'd survived the savage sea, but because they believed they'd landed on hallowed ground. By their lights Veracruz was indeed the City of the True Cross, welcoming them to a land where the Sacred Church claimed heathen souls by the millions.
In celebration of the archbishop's arrival, two thousand head of cattle had been driven through the city streets at dawn, their hooves all but shaking us out of bed. The streets still stank like a stable. The purpose for this cattle drive was ostensibly medicinal. The holy fathers held that cow respiration cleansed the air of pestilence, specifically the plague-infested swamp fumes befouling our city. Thus the heaving herd would deliver our sainted archbishop from the dreaded peste. When I asked the fray about the curative value of panting cattle, he grumbled, "The Lord acts in mysterious ways."
I wasn't so sure. Nor were some of my more skeptical indios friends. That the holy fathers deemed an out-of-breath bovine more health-giving than the Father, Son, and Holy Ghost I found a bizarre joke. Furthermore, the collective stench of swamp fumes, rotting river corpses, and cattle dung was an auto-da-fé worthy of Torquemada himself.
One group coming ashore was garbed not as clerics but servants. Two were full-grown men, one a dwarf, two women servants. They exuded a joie de vivre lacking in our own servants.
They must have very careless masters in Mother Spain, I thought. Our gachupins would wipe those grins off their face in a hurry.
Beatriz Zamba joined me. She had named herself Zamba after her caste, not her parents. Since her father was a slave, she had no surname. Each day Beatriz strolled through Veracruz with bundled sugarcane packed on her back and cocuyo beetles hanging from her hat. Everywhere she went she sang out, "Sugar! Cocuyo! Sugar! Cocuyo!"
She peddled these vendibles in the streets.
The sugar was grown locally, and her lover—an africano sugarcane slave and father of her son—filched the cane she sold. In New Spain people lusted after it. Half the people around me sucked on cane or its various confections. And as Beatriz pointed out shortly after I arrived in Veracruz, "Soon they are sucking it up with no teeth."
Tooth loss among its enthusiasts was endemic. No doubt the worms that burrow holes in teeth had come from sugarcane.
Cocuyos, on the other hand, are harmless and, due to one strange trait, even decorative. A small black beetle with luminously green spots, when a cocuyo is captured, its back reflexively cracks, and a small loop protrudes beneath its shell. Through this rigid ring, hair, a necklace or a bracelet cord can be threaded. The owner of a beetle often treats the living beetle as a pet, as well as an ornament, feeding it bits of sugarcane or tortilla.
Beatriz fed the cocuyo strung around her neck sugarcane.
"Sweets for the sweet," she said, smiling. Since Beatriz never indulged in sugarcane and still had all her teeth, her smile was resplendent.
Beatriz was a friend, and I called few people that—only she and the fray. Life on the streets was too hard for more than casual acquaintances. The friend you treasured today you found dead in a gutter tomorrow en route to the northern mines, which amounted to the same thing, or you found him picking your pocket and purloining your last tortilla.
But Beatriz was different. I once assisted Fray Antonio when he cured her baby of a soaring fever and a frightening assortment of peste blotches inflaming his face and body. When we brought the fever down and rid him of the dreaded bubos, she thought we had conjured miracles. She carried her child, Jacinto, on her hip this very day, and never forgot what we had done.
Her child's legal status was unclear. Nothing in the Spanish legal system was simple when it came to race. Spanish law acknowledged twenty-two racial categories, each governed by differing statutes, each category further subdivided into subcategories for predominately "white," "africano," and "indio" individuals.