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Aztec Autumn

Aztec Autumn

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by Gary Jennings
     
 

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The magnificent Aztec empire has fallen beneath the brutal heal of the Spaniards. But one proud Aztec, Tenamaxtli, refuses to bow to his despised conquerors. He dreams of restoring the lost glory of the Aztec empire, and recruits an army of rebels to mount an insurrection against the seemingly invincible power of mighty Spain.
Tenamaxtli's courageous quest

Overview

The magnificent Aztec empire has fallen beneath the brutal heal of the Spaniards. But one proud Aztec, Tenamaxtli, refuses to bow to his despised conquerors. He dreams of restoring the lost glory of the Aztec empire, and recruits an army of rebels to mount an insurrection against the seemingly invincible power of mighty Spain.
Tenamaxtli's courageous quest takes us through high adventure, passionate women, unlikely allies, bright hope, bitter tragedy, and the essence of 16th century Mexico. This incredible rebellion has been little remembered, perhaps because it shed no glory on the men who would write the history book, but on its outcome depended the future of all North America. Aztec Autumn recreates this forgotten chapter of history in all its splendor and unforgettable passion.

Editorial Reviews

Publishers Weekly - Publisher's Weekly
This long-awaited sequel to Jennings's bestselling Aztec is another assiduously researched, richly detailed and robust re-creation of a little-known era of ancient history on our continent. Here, Jennings chronicles the life of Tenamxtli, an Aztec noble who grew up when North America was being colonialized by the Conquistadors of Spain. Tenamxtli's home of Aztlan was left untouched by the Spaniards, but, having heard of the "white men," Tenamxtli travels with his uncle (then ruler of Aztlan) and mother to the city of Mexico to see their nemeses and the threat they posed. Upon arrival, the three are herded among a group of other "indios" to witness the burning of a heretic at the stake. Soon thereafter, Tenamxtli discovers that the condemned man was his father, whom he had never known. Thus begins his quest to find a weakness in the Spanish army, form an army of his own people and eventually defeat the invaders and avenge his father's death. With his vigorous prose and clearly visualized details, Jennings brings readers back in time to that world. Descriptions of landscape and culture, gruesome battle scenes and executions, have convincing immediacy. Showing us the transformation of North America through the eyes of native people, he never portrays them as stereotypically primitive. The only jarring digressions in the book are the strange and numerous sexcapades of Tenamxtli, including his tenure in two different villages where he's the only capably virile male available for months on endand where he takes it as his duty to service and "teach" every woman in town. Overall, however, this is riveting historical fiction written with wonderful force.
Kirkus Reviews
Uneven, comparatively brief sequel to Jennings's epic historical tale "Aztec" (1980).

Having watched the gruesome auto-da-fé of Dark Cloud, the doomed, conflicted hero of "Aztec", Tenamáxtli, Dark Cloud's son, vows revenge on the Spaniards who have conquered and destroyed the Aztec empire. He befriends a Spanish notary who understands the Aztec language and begins to learn Spanish in a mission in the former imperial capital of Tenochtitlan (the "The Heart of the One World," contemporary Mexico City). Jennings uses Tenamáxtli's Candide-like innocence to poke fun at the bearded, brutal Europeans with their booming arquebuses, their appetite for cruelty and gold, and their odd religion, which compels them to "eat their god" during communion. Daunted by the contradictions of Christianity, Tenamáxtli puzzles out the recipe for gunpowder, procures a copy of a Spanish arquebus, and makes a decisive terrorist strike against a Spanish garrison before returning to his native Aztlan. Along the way, he finds a utopian settlement ruled by a kindly Spanish priest, tarries lustfully in a village of women whose men have been slaughtered, befriends a fierce, bald-headed female warrior named Tiptoe, tangles with a seemingly immortal sorceress named G'nda Ke', and mounts the throne of his ancestral homestead as the ultimate ruler. Jennings's relentlessly talky narrative doesn't achieve the momentum of his earlier masterpiece, and, despite numerous references to divine coincidences, his twisted plot depends on too many trite devices. Characters thought to be lost, dead, incompetent, or merely far away are forever popping up to either save the day or ruin it for Tenamáxtli, whose rigid concept of honor compels him to lead a rebellion that even he realizes he can't win.

A bumpy, meandering, wryly tragic tale, graced with delightful moments of passion and insight into the ancient culture that still haunts (and influences) modern Mexico.

From the Publisher

“First-rate storytelling….A plum pudding of historical information and detail set unobtrusively into brilliant plotting and offbeat remarkable digressions.” —The San Diego Union-Tribune

“Like all good historical writers, Jennings demonstrates the talent to interpret history, not just relate it. The fact that he has taken a footnote in Aztec history and written almost four hundred pages about it is a testament to his imagination, ability, and knowledge of the subject matter.” —The Tampa Tribune & Times

“Mr. Jennings keeps the pages turning.” —The Dallas Morning News

“If you can't make it to the latest summer blockbuster film, Aztec Autumn is the book equivalent.” —San Francisco Chronicle

“Riveting historical fiction written with wonderful force.” —Publishers Weekly

“Jennings' ability to marshal the results of considerable research into a smoothly flowing narrative is remarkable; here he gives appreciators of historical fiction something to relish.” —Booklist

Product Details

ISBN-13:
9780312871314
Publisher:
Tom Doherty Associates
Publication date:
05/16/2006
Series:
Aztec , #2
Sold by:
Macmillan
Format:
NOOK Book
Pages:
384
Sales rank:
449,695
File size:
577 KB

Read an Excerpt

Aztec Autumn


By Gary Jennings

Tom Doherty Associates

Copyright © 1997 Gary Jennings
All rights reserved.
ISBN: 978-0-312-87131-4


CHAPTER 1

I can still see him burning.


On that long-ago day when I watched the man being set afire, I was already eighteen years old, so I had seen other people die, whether given in sacrifice to the gods or executed for some outrageous crime or simply dead by accident. But the sacrifices had always been done by means of the obsidian knife that tears out the heart. The executions had always been done with the maquáhuitl sword or with arrows or with the strangling "flower garland." The accidental deaths had mostly been the drownings of fishermen from our seaside city who somehow fell afoul of the water goddess. In the years since that day, too, I have seen people die in war and in various other ways, but never before then had I seen a man deliberately put to death by fire, nor have I since.

I and my mother and my uncle were among the vast crowd commanded by the city's Spanish soldiers to attend the ceremony, so I supposed that this event was intended to be some sort of object lesson to all of us non-Spaniards. Indeed, the soldiers collected and prodded and herded so many of us into the city's central square that we were crammed shoulder to shoulder. Within a space kept clear by a cordon of other soldiers, a metal post stood fixed into the flagstones of the square. To one side of it had been built a platform for the occasion, and on it sat or stood a number of Spanish Christian priests, all clad in flowing black gowns, as are our own priests.

Two burly Spanish guards brought the condemned man and roughly shoved him into that cleared space. When we saw that he was not a Spaniard, pale and bearded, but one of our own people, I heard my mother sigh, "Ayya ouíya ..." and so did many others in the crowd. The man wore a loose, shapeless and colorless garment and, on his head, a scraggly crown made of straw. His only adornment that I could see was a pendant of some kind—it flashed when it caught the sun—hanging from a thong about his neck.

The man was quite old, even older than my uncle, and he put up no struggle against his guards. The man seemed, in fact, either resigned to his fate or indifferent to it, so I do not know why he was immediately encumbered by a heavy restraint. A tremendous piece of metal chain was hung upon him, a chain of such dimensions that a single link of it was big enough to be forced over his head to pinion his neck. That chain was then fixed to the upright post, and the guards began piling about his feet a heap of kindling wood. While that was being done, the oldest of the priests on the platform—the chief of them, I assumed—spoke to the prisoner, addressing him by a Spanish name, "Juan Damasceno." Then he commenced a long harangue, naturally in Spanish, which at that time I had not yet learned. But a younger priest, dressed in slightly different vestments, translated his chief's words—to my considerable surprise—into fluent Náhuatl.

This enabled me to comprehend that the old priest was reciting the charges against the condemned man, and also that he was—in a voice alternately unctuous and angry—trying to persuade the man to make amends or show contrition or something of the sort. But even when translated into my native language, the terms and expressions employed by the priest were a bafflement to me. After a long and wordy while of this, the prisoner was given leave to speak. He did so in Spanish, and when that was translated into Náhuatl, I understood him very clearly:

"Your Excellency, once when I was still a small child I vowed to myself that if ever I were selected for the Flowery Death, even on an alien altar, I would not degrade the dignity of my going."

Juan Damasceno spoke nothing more than that, but among the priests and guards and other officials there ensued a great deal of discourse and conferring and gesticulation— before finally a stern command was uttered, and one of the soldiers set a torch to the pile of wood at the prisoner's feet.

As is well known, the gods and goddesses take mischievous delight in perplexing us mortals. They frequently confound our best intentions and complicate our most straightforward plans and thwart even the least of our ambitions. Often they can do such things with ease, simply by arranging what appears to be a matter of coincidence. And if I did not know better, I would have said that it was mere coincidence that brought us three— my uncle, Mixtzin, his sister Cuicáni and her son, myself, Tenamáxtli—to the City of Mexíco on that particular day.

Fully twelve years previous, in our own city of Aztlan, the Place of Snowy Egrets, far to the northwest, on the coast of the Western Sea, we had heard the first startling news: that The One World had been invaded by pale-skinned and heavily bearded strangers. It was said that they had come from across the Eastern Sea in huge houses that floated on the water and were propelled by immense birdlike wings. I was only six years old at that time, with a whole seven years to wait before I could don, beneath my mantle, the máxtlatl loincloth that signifies the attainment of manhood. Hence I was an insignificant person, of no consequence at all. Nevertheless, I was precociously inquisitive and very sharp of ear. Also, my mother Cuicáni and I did reside in the Aztlan palace with my Uncle Mixtzin and his son Yeyac and daughter Améyatl, so I was always able to hear whatever news arrived and whatever comment it provoked among my uncle's Speaking Council.

As is indicated by the -tzin suffixion to my uncle's name, he was a noble, the highest noble among us Aztéca, being the Uey-Tecútli—the Revered Governor—of Aztlan. Some while earlier, when I was just a toddling babe, the late Uey-Tlatoáni Motecuzóma, Revered Speaker of the Mexíca, the most powerful nation in all The One World, had accorded our then-small village the status of "autonomous colony of the Mexíca." He ennobled my Uncle Mixtli as the Lord Mixtzin, and set him to govern Aztlan, and bade him build the place into a prosperous and populous and civilized colony of which the Mexíca could be proud. So, although we were exceedingly far distant from the capital city of Tenochtítlan—The Heart of The One World—Motecuzóma's swiftmessengers routinely brought to our Aztlan palace, as to other colonies, any news deemed of interest to his undergovernors. Of course, the news of those intruders from beyond the sea was anything but routine. It caused no small consternation and speculation among Aztlan's Speaking Council.

"In the ancient archives of various nations of our One World," said old Canaútli, our Rememberer of History, who also happened to be the grandfather of my uncle and my mother, "it is recorded that the Feathered Serpent, the once-greatest of all monarchs, Quetzalcóatl of the Toltéca—he who eventually was worshiped as the greatest of gods—was described as having a very white skin and a bearded face."

"Are you suggesting—?" began another member of the Council, a priest of our war god Huitzilopóchtli. But Canaútli overrode him, as I could have told the priest he would, because I well knew how my great-grandfather loved to talk.

"It is also recorded that Quetzalcóatl abdicated his rule of the Toltéca as a consequence of his having done something shameful. His people might never have known of it, but he confessed to it. In a fit of intoxication—after overindulgence in the drunk-making octli beverage—he committed the act of ahuilnéma with his own sister. Or, some say, with his own daughter. The Toltéca so much adored the Feathered Serpent that they doubtless would have forgiven him that misconduct, but he could not forgive himself."

Several of the councillors nodded solemnly. Canaútli went on:

"That is why he built a raft on the seashore—some say it was made of feathers felted together, some say it was made of interlaced snakes—and he floated off across the Eastern Sea. His subjects prostrated themselves on the beach, loudly bewailing his departure. So he called to them, assuring them that someday, when he had done sufficient penance in exile, he would return. But, over the years, the Toltéca themselves gradually vanished into extinction. And Quetzalcóatl has never been seen again."

"Until now?" growled Uncle Mixtzin. He was almost never of very warm or cheerful temperament, and the messenger's news had not been of a sort to exhilarate him. "Is that what you mean, Canaútli?"

The old man shrugged and said, "Aquin ixnéntla?"

"Who knows?" he was echoed by another elderly councillor. "I know this much, having been a fisherman all my working life. It would be next to impossible to make a raft float off across the sea. To get it out past the breakers and the combers and the landward surge of the surf."

"Perhaps not impossible for a god," said another. "Anyway, if the Feathered Serpent had great difficulty in doing that, it seems he has learned from the experience, if now he has voyaged hither in winged houses."

"Why would he need more than one such vessel?" asked another. "He went away alone. But it appears that he returns with a numerous crew. Or passengers."

Canaútli said, "It has been countless sheaves of sheaves of years since he left. Wherever he went, he could have married wife after wife, and begotten whole nations of progeny."

"If this is Quetzalcóatl returned," said that priest of the war god, in a voice that quavered slightly, "do any of you realize what the effects will be?"

"Many changes for the better, I should expect," said my uncle, who took pleasure in discomfiting priests. "The Feathered Serpent was a gentle and beneficent god. All the histories agree—never before or since his time has The One World enjoyed such peace and happiness and good fortune."

"But all our other gods will be relegated to inferiority, even obscurity," said that priest of Huitzilopóchtli, wringing his hands. "And so will all us priests of all those gods. We shall be abased, made lower than the lowest slaves. Deposed ... dismissed ... discarded to beg and starve."

"As I said," grunted my irreverent uncle. "Changes for the better."

Well, the Uey-Tecútli Mixtzin and his Speaking Council were soon disabused of any notion that the newcomers included or represented the god Quetzalcóatl. During the next year and a half or so, hardly a month went by without a swift-messenger from Tenochtítlan bringing ever more astounding and disconcerting news. From one runner, we would learn that the strangers were only men, not gods or the progeny of gods, and that they called themselves españoles or castellanos. The two names seemed interchangeable, but the latter was easier for us to transmute into Náhuatl, so for a long time all of us referred to the outlanders as the Caxtiltéca. Then the next-arriving runner would inform us that the Caxtiltéca resembled gods—at least, war gods—in that they were rapacious, ferocious, merciless, and lustful of conquest, because they were now forcing their way inland from the Eastern Sea.

Then the next swift-messenger would report that the Caxtiltéca certainly displayed godlike, or at least magical, attributes in their methods and weapons of war, for many of them rode mounted on giant, antlerless buck deer, and many of them wielded fearsome tubes that discharged lightning and thunder, and others had arrows and spears tipped with a metal that never bent or broke, and all wore armor of that same metal, which was impenetrable by ordinary projectiles.

Then came a messenger wearing the white mantle of mourning, and with his hair braided in the manner signifying bad news. His report was that the invaders had defeated one nation and tribe after another, on their way westward—the Totonáca, the Tepeyahuáca, the Texcaltáca—then had impressed any surviving native warriors into their own ranks. So the number of fighting men did not diminish but continually increased as they marched. (I might mention, from my advantage of hindsight, that many of those native warriors were not too reluctant to join the aliens' forces, because their people had for ages been paying grudging and heavy tribute to Tenochtítlan, and now they had hopes of retaliating against (he domineering Mexíca.)

Finally there came to Aztlan a swift-messenger—with white mantle and bad-news hairdress—to tell us that the Caxtiltéca white men and their recruited native allies had now marched right into Tenochtítlan itself, The Heart of The One World, and, inconceivably, at the personal invitation of the once-puissant, now-irresolute Revered Speaker Motecuzóma. Furthermore, those intruders had not just marched on through and continued westward, but had occupied the city, and seemed inclined to settle down and stay there.

The one member of our Speaking Council who had most dreaded the coming of those outlanders—I mean that priest of the god Huitzilopóchtli—had lately been considerably heartened to know that he was not about to be deposed by a returning Quetzalcóatl. But he was dismayed anew when this latest swift-messenger also reported:

"In every city and town and village on their way to Tenochtítlan, the barbaric Caxtiltéca have destroyed every teocáli temple, torn down every tlamanacáli pyramid and toppled and broken every statue of every one of our gods and goddesses. In place of them, the foreigners have erected crude wooden effigies of a vapidly simpering white woman holding in her arms a white baby. These images, they say, represent a mortal mother who gave birth to a child-godling, and are the foundations of their religion called Crixtanoyotl."

So our priest wrung his hands some more. He was apparently doomed to be displaced anyway—and not even by one of our own land's former gods, who had stature and grandeur, but by some new, incomprehensible religion that evidently worshiped an ordinary woman and a lackwit infant.

That swift-messenger was the last ever to come to us from Tenochtítlan or from anywhere else in the Mexíca lands, bringing what we could assume was authoritative and trustworthy news. After him, we only heard rumors that spread from one community to another and eventually reached us by way of some traveler journeying overland or paddling an acáli canoe up the seacoast. From those rumors, one had to sift out the impossible and the illogical—miracles and omens allegedly descried by priests and far-seers, exaggerations attributable to the superstitions of the common folk, that sort of thing—because, anyway, what remained after the sifting, and could be recognized as at least possible, was dire enough.

In the course of time, we heard and had no reason to disbelieve these things: that Motecuzóma had died at the hands of the Caxtiltéca; that the two Revered Speakers who briefly succeeded him had also perished; that the entire city of Tenochtítlan—houses, palaces, temples, marketplaces, even the massive icpac tlamanacáli, the Great Pyramid—had been leveled and reduced to rubble; that all the lands of the Mexíca and all their tributary nations were now the property of the Caxtiltéca; that more and more floating houses were coming across the Eastern Sea and disgorging more and more of the white men and that those alien warriors were fanning out northward, westward and southward to conquer and subdue still other, farther nations and lands. According to the rumors, everywhere the Caxtiltéca went, they scarcely needed to use their lethal weapons.

Said one informant, "It must be their gods—that white woman and child, may they be damned to Míctlan—who do the slaughtering. They inflict whole populations with diseases that kill everyone but the white men."

"And horrible diseases they are," said another passerby. "I hear that a person's skin turns to ghastly boils and pustules, and he suffers untold agonies for a long time before death mercifully releases him."

"Hordes of our people are dying of that blight," said yet another. "But the white men seem impervious. It has to be an evil enchantment laid by their white goddess and godling."


(Continues...)

Excerpted from Aztec Autumn by Gary Jennings. Copyright © 1997 Gary Jennings. Excerpted by permission of Tom Doherty Associates.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Meet the Author

Gary Jennings was known for the rigorous and intensive research behind his books, which often included hazardous travel—exploring every corner of Mexico for his Aztec novels, retracing the numerous wanderings of Marco Polo for The Journeyers, joining nine different circuses for Spangle, and roaming the Balkans for Raptor. Born in Buena Vista, Virginia in 1928, Jennings passed away in 1999 in Pompton Lakes, New Jersey, leaving behind a rich legacy of historical fiction and outlines for new novels.


Gary Jennings was known for the rigorous and intensive research behind his books, which often included hazardous travel-exploring every corner of Mexico for his Aztec novels, retracing the numerous wanderings of Marco Polo for The Journeyers, joining nine different circuses for Spangle, and roaming the Balkans for Raptor. Born in Buena Vista, Virginia in 1928, Jennings passed away in 1999 in Pompton Lakes, New Jersey, leaving behind a rich legacy of historical fiction and outlines for new novels.

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