The fray threw his hands up in aggravation as he often did when religious doctrine conflicted with what he saw with his own eyes. "Sunday has become a day of public drunkenness for the indios. Why? Because it is their way of protesting the religion we have forced upon them. Did you know that a holy cross near the marketplace had to be removed because dogs and drunken indios urinated upon it?"
If drinking is so much a problem with the indios, one wonders why the Spanish masters did so much to profit upon it. The great maguey fields are owned by the hacendados. And it is said that Spanish wines cause the indios to lose their heads faster than pulque. These potent wines were brought to the villages by traveling Spanish traders, who find not only that the sale of the wine lines their pockets, but that indios can be persuaded to give up their land and gold when there is enough wine between their ears.
To the indio, pulque takes one to the threshold of the sacred; and along with corn, maguey is their staff of life. Perhaps there is something mystically akin to the Aztecs about the plant; it dies after flowering, which is what happened to the short-lived Aztec Empire.
My stomach growled irritably. It had been hours since I had eaten the tortilla with the volcanic peppers. The only nourishment available, without spending my treasure of two reales and a few cocoa beans, was pulque. My hunger would drive me to consume it raw... if I could not steal a fermented brew.
I knew from my trip with the fray to a village church on a maguey hacienda that indios who tended the fields often had a cache of the juice fermenting out of sight of the hacendado's overseers. I looked over the field and asked myself where I would have hid the contraband myself. Not in the large, bare, dirt areas between the plants, certainly. It would be hidden in the bushes, far enough in to be out of sight, but not so far that the bushes overgrew it.
Ay, with the eye of a well-practiced thief, I surveyed the lay of the land and began walking along what I considered to be the best candidates for a cache. It took me longer than I thought, a half an hour to find a clay pot of fermented pulque, but I attributed the excessive time not to any error in my plan of search but the ignorance of the indio who did not hide it as cleverly as I would have.
Soon after the pulque went down my throat, a warmth kindled in my belly that spread throughout my body. It was going to be cool tonight sleeping on the ground with only my manta for a blanket, so I drank a little more of the drink of the gods to help keep me warm.
Returning to camp, I went back to my spot under the conifer and sat with my back to the trunk. My head was spinning a bit, but my spirits were lifted. I thanked the Plumed Serpent for lightening my burdens.
A sugarcane hacendado had camped nearby with three of his vaqueros and an africano slave. A large fire shared with some other español travelers had been built. From the light of it I could see that the slave, a young, husky male, had been badly beaten. One side of his face was swollen, his right eye shut, and his ragged clothes were bloody and slashed by a whip. I had seen many africanos, indios, and half-castes beaten by their masters in a like manner. Violence and terror were how the few always subjugate the many.
I half-closed my eyes and listened as the slave owner, whose sugarcane hacienda lay east of Veracruz, talked to another spur wearer about the slave.
"An escapado," he said. "It took us three days to run him down. Now I'm going to take him back and flog him again in front of my other slaves. When I'm finished with him, no one will ever run away again."
"The countryside's full of runaways, maroons, who rob, rape, and murder every Spaniard they can get their hands on," the other man said.
As they talked, I realized I had seen the plantation owner before. He came to church occasionally in Veracruz. I knew him to be a brutal, stupid person, thick-chested, thick-necked, a hairy, hombre malo who liked to castrate male slaves, rape slave women, and flog everybody in sight. His reputation, even among his own people, was that of evil incarnate. I had had occasion to go to church—which I did whenever the fray berated me enough—when once this slave owner had appeared with a male slave, a boy about my own age, whom he had beaten savagely for some infraction. Qué diablo! He'd brought the boy to church naked, the boy's mouth gaping open, his pene bouncing, dragging him from a rope fastened to a dog collar.
When I told the fray, he said that the man would burn in hell. "Hate boils inside some people and comes to the surface by cruelty to others. This man hates people with black skin. He owns slaves to abuse them. He organized a Santa Hermandad, a militia of local swords to support the king's law, but in truth they are nothing more than men who hunt runaway slaves like others hunt deer."
I thought about the fray's words as I listened to the man loudly boast about all of the runaways he had tracked down and the africano women he'd sexually assaulted. What would it feel like to be a madman's slave, a man who could beat you at will and rape your wife on a whim? Who could kill you when he got the urge?
"This one claims to be a prince in his own country," the slave owner laughed. He picked up a rock and threw it, hitting the tied-up slave with it. "Eat that for dinner, Prince Yanga." He roared again with laughter.
"He's a tough one," the other Spaniard said.
"Not after I geld him."
No por Dios! Castración!
I glanced at the slave, and he stared blankly at me. He already knew his fate. But as I continued to look at him and his brown eyes met mine, I saw both intelligence and pain. Not just the pain of his bruises, but a much deeper hurt. His eyes told me that he was no animal but a man. That he, too, was human!
Not able to stand the sadness in his eyes, I looked away. Slaves were castrated on the theory that it made them more malleable—just as bulls are gelded to soften their meat and make them more docile.
Another merchant, overhearing the conversation, recognized my look of revulsion.
"Slaves are property," the merchant said, glaring at me. "They are to be used in the fields or in bed, whatever suits the owners. They are like the indios, gente sin razon." Without reason. Childlike. "But at least the africanos and indios have pure-blood. Mestizos, such as yourself, are the lowest."
I got up and found another tree to rest under, certain I would open my mouth and receive a beating if I stayed.
"His spurs are stuck up his own ass," Fray Antonio sometimes said privately of certain "wearers of the spurs." The fray's criollo resentment of those born on the Iberian Peninsula came out frequently. But as a mestizo, I knew that criollos were as harsh on slaves and half-castes as the other Spaniards. Because criollos were kept out of high office in the Church and government by the spur wearers, they tended, like the fray, to characterize anyone who wielded power ruthlessly or arbitrarily as spur wearers, forgetting about their own sharp spurs.
NINETEEN
I fell into a deep sleep and awoke in the dark of the night. A ghostly moon navigated a sea of dark clouds, emerging for only a moment at a time. When she was obscured, the heavens were black as pitch. The night was filled with nocturnal birdcalls, the rustle of bushes as something bigger moved in the forest, and the noises made by the travelers—someone snoring, a mule snorting about something in its sleep.