The Indian Scout: A Story of the Aztec City

Flying Eagle bent over him, and examined him attentively for some seconds. "I knew it," he muttered, as he drew himself up with a smile of disdain; "that must happen, the Palefaces are gossiping old women. Ingratitude is a white vice – vengeance a red virtue."

The Chief stood thoughtfully, with his eyes fixed on the wounded man. "Shall I save him?" he at length said. "For what good? It is almost better to let the coyotes tear him limb from limb; the red warriors laugh at their fury. This man," he added, "was, yet, one of the best of those plundering Palefaces who come to drive us from our last refuge. Wah! what do I care our races are hostile, the wild beasts will finish him – to each his prey."

And he made a move to withdraw. Suddenly he felt a hand laid on his shoulder, and a soft voice muttered gently in his ear, – "This Paleface is the friend of the grey head who delivered Eglantine. Is my father ignorant of it?"

The Chief started at this question, which answered so truly his innermost thoughts; for, while speaking to himself, and tying to prove that he did right in abandoning the wounded man, the Indian knew very well that the deed he premeditated was reprehensible, and that honour commanded him to help the man stretched out at his feet. "Does Eglantine know this hunter?" he answered evasively.

"Eglantine saw him for the first time two days ago, when he so courageously saved the friend of the Chief."

"Wah!" the Indian muttered, "my sister speaks true. This warrior is brave, his heart is large, he is the friend of the Redskins. Flying Eagle is a Chief renowned for his goodness of soul, he will not abandon the Paleface to the hideous coyotes."

"Mahchsi Karehde is the greatest warrior of his nation, his head is full of wisdom. What he does is well."

Flying Eagle smiled with satisfaction at this compliment. "Let us examine this man's wounds."

Eglantine lighted a branch of ocote, which she made into a torch. The two Indians bent down over the wounded man, who still lay motionless, and by the oscillating light of the torch examined him more attentively.

Brighteye had only a slight wound, produced by the butt of the pistol by which he had been struck; the force of the blow, by producing an abundant hemorrhage, had caused a stunning sensation, followed by a syncope. The wound was narrow, of no great depth, and on the upper part of the forehead between the eyebrows. Don Estevan had tried to kill the worthy hunter in the same way as the bulls in the corridas. The experienced Espadas often amuse themselves by killing the animals in this fashion, in order to display their skill before the assembled spectators. This blow, though dealt with a firm hand, was too hurried, and had not been calculated with sufficient precision to be mortal. Still it is evident that if the Indian Chief had not succoured him before daybreak, the hunter would have been devoured alive by the wild beasts prowling about in quest of prey.

All Indians, when travelling, carry by a sling a parchment bag, which they call the medicine bag. It contains the simples these primitive men employ to cure the wounds they receive in combat, their surgical instruments, and the powders intended to get rid of fevers.

After examining Brighteye's wound, the Chief tossed his head with pleasure, and immediately set about dressing. With a sharp instrument, made of an onyx, and with the edge of a razor, he first cleared off the hair round the wound; then he felt in his medicine bag, pulled out a handful of oregano leaves, which he carefully pounded and mixed up with Catalonian refino. We will remark here, that in all Indian medicaments spirits play a great part. He added to this mixture a little water and salt, formed the whole into a thick paste, and, after washing the wound twice with spirits and water, he applied this species of cataplasm to it, fastening it on with abanigo leaves. This simple remedy produced an almost instantaneous effect; within ten minutes the hunter gave a sigh, opened his eyes, and sat up, looking round him like a man suddenly roused from a deep sleep, and who does not completely recognize external objects.

Brighteye, however, was a man endowed with far too powerful an organization for this state to last long; he soon managed to restore order in his ideas, recalled what had passed, and the treachery dealt him by the man he had saved. "Thanks, Redskin," he said, in a still weak voice, and holding out his hand to the Indian, who pressed it cordially.

"My brother feels better?" he asked, with solicitude.

"I feel as well as if nothing had happened to me."

"Wah! my brother will then avenge himself on his enemy."

"Trust me for that; the traitor shall not escape me, so truly as my name is. Brighteye," the hunter answered energetically.

"Good! my brother will kill his enemy, and hang up his scalp at the entrance of his wigwam."

"No, no, Chief; that revenge may suit a Redskin, but it is not that of a man of my race and colour."

"What will my brother do, then?"

The hunter smiled cleverly, but after a few moments continued the conversation, though not in answer to the Indian's questions. "How long have I been here?" he said.

"About an hour."

"No longer?"

"No."

"Heaven be praised. My assassin cannot be gone far."

"Och! An evil conscience is a powerful spur," the Indian observed, sententiously.

"That is true."

"What will my brother do?"

"I do not know yet; the position I am in is very delicate," Brighteye answered, thoughtfully, "Urged by my heart, and the memory of a service done me long ago, I committed an action which may be interpreted in various ways. I now perceive that I was wrong; still, I confess to you, Redskin, that I do not at all wish to be exposed to the reproaches of my friends. It is hard for a man of my age, whose hair is white, and who must possess experience, to have it said that he has acted like a child, and is an old fool."

"Still, you must make up your mind."

"I know it. That is the thing which torments me; the more so as it is urgent that Don Miguel and Don Mariano should be warned as speedily as possible of what has happened, in order to remedy the consequences of my folly."

"Listen," the Chief remarked. "I understand how repugnant the confession you have to make will be to you. It is excessively painful for an old man to bow his head under reproaches, however well deserved they may be."

"Well!"

"If you consent, I will do what you have so much difficulty in resolving on. While you accompany Eglantine, I will go to your friends, the Palefaces; I will tell them what has happened. I will put them on their guard against their enemy, and you will have nothing to fear from their anger."

At this proposition, an indignant flush suffused the hunter's face. "No," he exclaimed, "I will not add cowardice to my fault. I will endure the consequences of my deed, – all the worse for myself. I thank you, Chief; your proposition comes from a good heart, but I cannot accept it."

"My brother is the master."

"Let us make haste," the hunter continued; "we have lost too much time already. Heaven alone knows what may be the consequences of my deed, and the misfortunes that will probably spring from it. It is impossible for me to prevent them, it is my duty to do everything to lessen their effect. Come, Chief, follow me; let us proceed to the camp without further delay."

While uttering these words, the hunter rose with feverish impatience.

"I am unarmed," he said; "the villain has stripped me."

"Let my brother not feel vexed at that," the Indian answered; "he will find the needful arms at the camp."

"That is true. Let us go and look for my horse, which I left a few yards off."

The Indian stopped him. "It is useless," he said.

"Why so?"

"That man has taken it."

The hunter struck his brow in his discouragement. "What shall I do?" he muttered.

"My brother will take my horse."

"And you, Chief?"

"I have another."

At a sign from Flying Eagle, Eglantine led up the horse. The two men mounted; the Chief took his squaw up behind him, and leaning over the necks of their horses, they started at full gallop in the direction of the Gambusino camp, which they reached about an hour later without any fresh incident.

CHAPTER XXIV

QUIEPAA TANI

We must return to the two chief characters of our story, whom we have neglected too long. For that purpose we will go back a little way, and take up our narrative at the moment when Addick, followed by the two young ladies Don Miguel confided to him, set out for Quiepaa Tani.

A quiver of extraordinary voluptuousness passed over the Indian so soon as he saw himself in the plains with the maidens, free from the inquisitive glances of Don Miguel, and those even more clear-sighted of Marksman. His eye, sparkling with pleasure, passed from Doña Laura to Doña Luisa, unable to rest longer on one than the other. He found them both so lovely, that he was never satiated with gazing on them with the frenzied admiration Indians experience at the sight of Spanish women, whom they infinitely prefer to their own squaws.

While mentioning this peculiarity to the reader, we must add that for their part the Spaniards eagerly seek the good graces of the Indian women, in whom they find, irresistible charms. Is this the effect of a wise combination of Providence, wishing to effect the complete fusion of the two people? No one knows; but what cannot be doubted is, that there are few Spaniards in America who have not sundry drops of Indian blood in their veins.

The young Indian chief, in possession of his two captives – for it was thus he regarded them so soon as they were placed in his charge – had at first thought of conducting them to his tribe, to decide presently which he would select; but several reasons made him abandon this plan almost as soon as he formed it. In the first place, the distance to traverse, before reaching his village, was immense, and it was not very probable he could manage it in the company of two frail and delicate girls, who could not endure the numberless fatigues of a desert journey. On the other hand, the city was only a couple of miles before him; the crowd, momentarily increasing, hampered his movements; and the dark outlines of the two hunters, standing out blackly on the top of the mound, warned him that, at the slightest suspicious movement, he would see two formidable adversaries rise before him.

Making a virtue of necessity, then, he shut up in the depths of his heart the emotions that agitated him, and resolved, ostensibly, to accomplish his mission, by entering the city; but he intended to confide the maidens to his foster brother, Chicukcoatl (Eight Serpents), Amantzin of Quiepaa Tani, who, in his functions as High Priest of the Temple of the Sun, would be able to hide them from the sight of all, until the day when, all obstacles being removed, Addick would be free to act as he pleased, and take back his captives.

The two unhappy girls, violently separated from the only friends left to them, had fallen into a state of prostration, which prevented them from noticing the hesitations and tergiversations of the perfidious guide in whose hands they found themselves. Surrendered defencelessly to the will of a savage, who could, if he thought proper, treat them with the utmost violence, although he had guaranteed their safety, they knew that they had no human succour to expect. They were compelled to leave their fate in the hands of Heaven, and resigned themselves with a Christian spirit to the hard trials they would doubtless have to endure during their residence among the Indians.

The three travellers, mixed up in the dense crowd of persons proceeding like themselves to the city, soon reached the edge of the fosse, followed by the inquisitive glances of those who surrounded them, for the Indians speedily recognized the young girls as Spaniards.

Addick having, by a glance, bidden his companions be prudent, assumed the most careless air he could well affect, although his heart beat as if ready to burst, and presented himself at the gateway.

After crossing the wooden bridge, he stood in apparent apathy before the gate; a lance was lowered before the strangers, and barred their passage. A man, whom it was easy to recognize, by his rich costume, as an influential chief of the city, rose from a butaca, on which he was carelessly seated, smoking his pipe, advanced with measured steps, and stopped, carefully examining the group formed by Addick and his companions.

The Indian, at first surprised and almost frightened by this hostile demonstration, recovered almost immediately; a flash of joy burst from his savage eye; he bent over to the sentry, and whispered a few words in his ear. The Redskin immediately raised his lance with a respectful gesture, fell back a step, and made room for them to pass. They entered.

Addick walked hastily toward the Temple of the Sun, congratulating himself on having so easily escaped the danger which had been suspended for several minutes over his head. The maidens followed him with that resignation of despair which bears so striking a likeness to docility and deference, but which is, in reality, only the recognized impossibility of escaping a fate one fears. While our friends are crossing the streets of the city to reach their destination, we will describe, in a few words, Quiepaa Tani, the exterior of which the reader is only acquainted with. The narrow streets, running at right angles, open on an immense square, situated exactly in the centre of the city, and which bears the name of Conaciuhtzin.3 It is probable that it was in compliment to the sun that the Indians conceived this square, from which the streets of the city radiate; for it is impossible to imagine a more correct representation of the planet they adore than this mysteriously and emblematically significant arrangement. Four magnificent palaces rise in the direction of the four cardinal points. On the western side is the great temple, called Amantzin-expan, surrounded by an infinite number of chiselled columns of gold and silver. The appearance of this edifice is most imposing. You reach it by a flight of twenty steps, each made of a single stone, thirty feet in length; the walls are excessively lofty, and the roof, like that of all the other buildings, is terraced. The Indians, though perfectly acquainted with the art of building subterranean arches, are completely ignorant of the way of raising domes in the air. The interior of the temple is relatively very simple. Long tapestries, embroidered with feathers of a thousand different hues, and representing, in hieroglyphic writing, the entire history of the Indian religion, cover the walls. In the centre of the temple stands the teocali, or isolated altar, surmounted by a brilliant sun, made of gold and precious stones, supported on the great ayotl, or sacred tortoise. By an ingenious artifice, each morning the first beams of the rising sun fall on this splendid idol, and make it sparkle with such brilliant fire, that it really seems to be animated, and lights up the surrounding scene. Before the altar is the sacrificial table, an immense block of marble, representing one of those Druidic menhies so common in old Armorica. It is a species of stone table, supported by four blocks of rock. The table, slightly hollowed in the centre, is supplied with a conduit, intended to carry off the blood of the victims. We must remark that human sacrifices are growing daily rarer. We are, fortunately, far from an epoch when, in order to dedicate a temple, sixty thousand human victims were immolated in one day at Mexico. At present these sacrifices only take place under the most exceptional circumstances; and, in that case, the victims are selected from the prisoners condemned to death. At the back of the temple is a space closed in with heavy curtains, entrance to which is interdicted to the people. These curtains conceal the top of a staircase leading to vast cellars, which extend under the whole temple, and which the priests alone have the right to enter. It is in the most secret and retired spot of these vaults that the sacred fire of Motecuhzoma burns uninterruptedly. The floor of the temple is covered with leaves and flowers, renewed every morning.

On the southern side of the square is the Tanamitec, or Palace of the Chief. This palace, whose name, literally translated, signifies "a spot surrounded by water," is merely a succession of reception rooms and immense courts, employed by the warriors entrusted with the defence of the city for their military exercises. A separate building, to which visitors are not admitted, is set apart for the residence of the chief's family. Another building serves as arsenal, and contains all the arms of the city, such as arrows, saoaies, lances, bows, and Indian shields from the most remote period; European sabres, swords, and guns, which, after fearing for so long, the Indians have learned to employ as well as ourselves, if not better. The greatest curiosity, undoubtedly, contained in this arsenal is a small cannon which belonged to Cortez, and which that conqueror was compelled to abandon on the high road, during his precipitate retreat from Mexico on the noche triste. This cannon is still an object of fear and veneration to the Indians; for many recollections of the conquest have remained in their hearts after so many years and vicissitudes of every description.

On the same square stands the famous Ciuatl-expan, or Palace of the Vestals. It is here that, far from the glance of men, the Virgins of the Sun live and die. No man, the High Priest excepted, can penetrate to the interior of this building, reserved for the women dedicated to the sun. A fearful death would immediately punish the daring man who attempted to transgress this law. The life of the Indian vestals bears considerable resemblance to that of the nuns peopling the European convents. They are shut up, take a vow of perpetual chastity, and pledge themselves never to speak to a man, unless it be their father or brother, and in that case they can only converse through a grating and in the presence of a third party, while careful to veil their faces. When, during the ceremonies, they appear in public, or assist in the religious festivals in the temple, they are completely veiled. A vestal convicted of letting a man see her face is condemned to death.

In the interior of their abode they amuse themselves with feminine occupations, and privately perform the rites of their religion. Their vows are voluntary. A young girl cannot be admitted into the ranks of the Virgins of the Sun until the High Priest has acquired the certainty that no one has forced her to this determination, and that she is really following her vocation.

Lastly, the fourth palace, situated on the eastern side of the square, is the most splendid, and at the same time the most gloomy of all. It is called the Iztlacat-expan, or Palace of the Prophets. It is the residence of the priests. It would be impossible to describe the mysterious, sad, and cold appearance of this residence; the windows of which are covered with a wicker frame, so closely interwoven, as almost to entirely exclude the light of day. A gloomy silence perpetually prevails in this building; but at times, in the middle of the night, when all are reposing in the city, the Indians awake in terror at the strange sounds that appear to issue from the Iztlacat-expan. What is the life of men who inhabit it? In what do they spend their time? No one knows. Woe to the imprudent man, who, curious for information on this point, would try to surprise the secrets of which he should remain in ignorance; for the vengeance of the insulted priests would be implacable.

If the vow of chastity be imposed on the vestals, it is not so with regard to the High Priest and his assistants; still we must remark, that very few of them marry, and all abstain, at least openly, from any connection with the other sex. The noviciates of the priests lasts ten years, and it is only at the expiration of that period, and after undergoing numberless trials, that the novices assume the title of Chalchiuh. Until then they can alter their minds, and embrace another career; but the case is extremely rare. It is true, that if they took advantage of the law's permission, they would be infallibly assassinated by their brothers, who would fear seeing a portion of their secrets unveiled to the public. In other respects the priests are highly respected by the Indians, whose love they contrive to acquire; and we may say, that next to the chief, the Amanani is the most powerful man in the tribe.

Among peoples with whom religion is so powerful a lever, it may be observed that the temporal and spiritual power never come into collision; each knows how far his attributes extend, and follows the line traced for him, without trying to infringe on the rights of the other. Owing to this intelligent diplomacy, priests and chiefs act in concert, and double their strength.

The European, habituated to the tumult, noise, and movement of the cities of the old world, whose streets are constantly encumbered by vehicles of every description, and with the passers-by, who come into collision at each step, would be strangely surprised at the sight of the interior of an Indian city. There, there are no noisy ways of communication, bordered by magnificent shops, offering to the curiosity or greed of the purchasers and rogues the superb and dazzling specimens of European industry; there are no carriages, not even carts; the silence is only disturbed by the step of the few passers hastening back to their dwellings, and who walk with the imposing gravity of professors or magistrates of all nations.

The houses, which are all hermetically closed, allow none of the internal noises to be heard from the street. Indian life is concentrated in the family, and closed against the stranger; the manners are patriarchal, and the public way never becomes, as is too often the case amongst our civilized peoples, the disgraceful scene of the disputes, quarrels, or fights of the citizen.

The vendors collect in immense bazaars, where, until midday, they sell their merchandise; that is to say, fruits, vegetables, and meat; for all other trade is unknown to the Indians, each family weaving or making for itself the garments, furniture, or household articles it requires. Then, when the sun has run half its course, the bazaars are closed, and the Indian traders, who all inhabit the country, quit the city, to return next morning with fresh vegetables. Each family lays in its stock for the day.

Among the Indians the men never work, the women are entrusted with the purchases, the household cares, and the preparation of all that is indispensable for existence. The men, too proud to do any domestic work, hunt or go on the warpath.

The payment for what is purchased is not effected, as in Europe, by means of coins, which are generally only known to, or accepted by, the coast Indians, who traffic with the whites; but by means of a free exchange, which is practised by all the tribes residing in the interior. The plan is most simple. The purchaser exchanges some article for that he wishes to acquire, and all is settled.

Now that we have made Quiepaa Tani known to the reader, let us terminate this chapter by saying that Addick and his companions, after wandering for some time through the streets, at length reached the Iztlacat-expan.

The Indian Chief had, as he desired, found a complaisant auxiliary in the Amanani, who swore, on his head, to guard, with scrupulous attention, the prisoners entrusted to him.

We may as well add, that Addick told the High Priest that the ladies he confided to his care were the daughters of one of the most powerful men in Mexico, and that, in order to compel him to grant his protection to the Indians, he had resolved on taking one of them to wife; still, as the two girls pleased him equally – and for that reason it had been impossible for him, up to that moment, to make a choice between them – he prudently abstained from pointing out the object of his purpose. Then he added, in order completely to conquer the good graces of the man he took as his accomplice, and whose sordid avarice had long been known to him, that a magnificent present would amply reward him for the guardianship he begged him to accept.

Tranquil for the future about the fate of the two maidens, and the first part of the plot he had formed having completely succeeded, Addick purposed to carry out the second in the same way; he consequently took leave of those he had sworn to protect, and whom he betrayed so shamefully: and, mounting his horse again, he left the city, and proceeded, at full speed, towards the ford of the Rubio, where he knew he should meet Don Miguel.