The Jalapa road trailed southwest out of the city, then cut across the sand dunes, swamps, and inlets before it slowly rose up the side of the great mountain range. Once the hot sands and swamps were passed, the trail ascended into the mountains. The heat of the tierra caliente slowly cooled.
Jalapa was a village high enough for travelers to escape the miasma that rose up from the swamps and annually killed one-fifth of Veracruz. Still the village's chief function was as a resting place on the road from Veracruz to the City of Mexico—except, of course, when the treasure fleet's fair was held.
I did not find carriages and wagons traveling all the way to Jalapa, though some would journey part of the way. The mountain roads would not accommodate them. People traveled by horse, mule, or Shank's mare. Or, in the case of the very wealthy, by litter-covered chairs suspended on two long poles. In the city a litter was commonly carried by servants, but over the mountains the poles were harnessed to mules.
At the time of the fair, long columns of the pack animals, piled high with goods, made the journey. Leaving Veracruz, I took a position behind a mule train in the hopes of being thought of as one of the mule tenders. The arriero, the Spanish muleteer in charge of the pack train, rode a mule at the head of a train of twenty mules. Four indios were spread out along the line of the animals. The indio at the rear glared at me. Indios did not like mestizos. We were a living reminder of the Spaniards, who routinely defiled their women. Their hatred of these gachupin rapists they masked with feigned stupidity and heavy-lidded, empty-eyed stares.
I followed the pack train out of Veracruz, and all through the morning, the air heated up. By noon the dunes were a scorching inferno. In fact, a stone cliff, cutting through the sands, bore a hand-carved inscription, EL DIABLO TE ESPEREA, the devil awaits you. I didn't know whether the message was meant for all travelers or if it was a special warning to me.
I left the House of the Poor without my straw hat, and now I walked with my head hanging down, the sun burning a hole in my brain, sick with dread. I had crossed the dunes before with Fray Antonio when we'd visited a village church on a nearby hacienda. As we crossed the burning dunes and walked through the foul stench of the swamps, having no finely scented nosegays, we tied rags across our faces to keep out the vómito fever. Fray Antonio told me tales of the "people of the rubber," who were even more ancient and more powerful than my Aztec ancestors.
"There is a legend," he said, "that the people of the rubber were giants who were created by the mating of a woman and a jaguar. You can tell from the statues they left behind, heads taller than a grown man, that they were a mighty race. They built a mysterious civilization called Tamoanchán, the Land of the Mist. Precious Feather Flower, Xochiquetzal, an Aztec goddess of love, resided there."
Fray Antonio did not believe in giants created by the union of a woman and a jungle cat, but he told the story with flair, waving his hands in dramatic emphasis.
"They are called 'people of the rubber,' because they constructed hard rubber balls from the sap of trees in that area. They organized teams and played each other in walled arenas the size of jousting fields. The object was for each team to knock the ball into the area behind the other team without using their hands. They could only propel it with hips, knees, and feet. The ball was so hard that it could kill if it struck a person on the head."
"Was anyone killed playing the game?" I asked.
"Every time. The losing team members were sacrificed to the gods at the end of the game."
He told me no one knew where the rubber people had gone. "My bishop said that they were vanquished by God because they were heathen sinners. But when I asked why God did not destroy all other heathen sinners worldwide, he became angry at me."
Yes, my trip to the hacienda with the fray had been a happy one. On this journey fear and melancholy were my staunchest companions.
SEVENTEEN
At midday the mule train stopped near a pulqueria to rest the animals and cook a noon meal. Other mules trains and travelers were already there.
I still had the two reales that the rogue poet had given me and some cocoa beans. The beans were a traditional form of money among the indios and were still used by them as currency. In fact, they had disdained the first Spanish coins, finding it difficult to place a value on something they couldn't eat or plant. Even though copper and silver coins were now in common use, the cocoa bean was still prized by the indios. Chocolate, a drink made from the beans, was the drink of kings.
Fermented pulque, the drink of the gods, was also highly valued. Cheaper and more plentiful than chocolate, Fray Antonio believed it was the indio's salvation, because it dulled their senses and made their lives more bearable.
The pulqueria consisted of two thatched, mud-walled huts with two indio women cooking over an open fire. They served pulque from large, earthen jars. I had ten cocoa beans, enough to put a Veracruz whore on her back for as many minutes, and after much haggling I purchased a huge tortilla packed with pork stew and peppers for six beans. I told the woman she harvested the violento peppers in a volcano's molten heart.
I could have gotten a cup of pulque for the other four beans but also knew I could later have all I wanted for free.
I lay in the shade of a tree and ate the tortilla. I'd been up all night, but still I could not rest. Fray Antonio's frightened face haunted me. I was quickly on my feet and back on the Jalapa road.
In another hour the road wound around a sugar plantation. The endless expanses of sugarcane were not indigenous to New Spain but had been planted along the coasts by the Spanish. The cutting and refining of the cane was impossibly brutal, indisputably dangerous—all of it performed under temazcalli sweat hut conditions. Fantastic fortunes were born out of that cane, true, but no one worked those fields voluntarily. In the end the sugar trade came down to one irreducible determinant, slavery. The indios failed miserably as slaves, their death rate in the plantations and the mines so catastrophic that Crown and Church both feared their extinction. Only the africano bore up against such lethal servitude.
Two africanos accompanied the Cortes expedition of 1519—Juan Cortes and Juan Garrido—but turning jungles into sugar and mountains into silver required armies of slaves. Those glittering jewels, gilt carriages, fine silks, and splendid palaces that the gachupins so greedily lusted after, to say nothing of the Crown's foreign wars, were paid for in slave blood.
When the Spanish king inherited the Portugese throne in 1580, chained africanos, whipped and starved by Portugese slavers, arrived in New Spain by the thousands. They were brought to work the sugarcane haciendas after the Spanish discovered they could "grow" gold in the form of sweet sugar.
Yes, the sweet tooth of Europe made slavery inescapable.
As I walked past the cane, I saw men, women, and children, all africanos, working the fields. Up the road I neared el real de negros, the fenced-off slave quarters, a cluster of round huts with conical roofs made of straw.
I knew from Beatriz that slaves, even in their quarters, had almost no privacy. They lived communally, sharing the huts regardless of sex or marital status, surrounded by pigs and chickens. The owners wanted them to breed but discouraged family dwellings, fearing that privacy encouraged talk of rebellion, especially when slaves were sold to other hacendados. Consequently, few married even though the owners sought additional stock. Healthy slaves brought a price at auction.