He laughed and said tolerantly, "Ayya, the Mexíca are a boastful people. Some of them do not hesitate to contort any uncomfortable facts to fit their haughty image of themselves."

I said, "When Uncle Mixtzin brought them here, he spoke of them as 'our cousins,' and mentioned some kind of 'long-forgotten family connection.' "

"I imagine," said the Rememberer, "that most of the Mexíca would have preferred not to hear of that connection. But it was one fact that could not be avoided or obscured, not after your—not after that other Mixtli stumbled upon this place and then took the word of our existence back to Motecuzóma. You see, that other Mixtli asked me, as you three have just done, for the true history of the Aztéca and their relation to the Mexíca, and he believed what I told him."

"We will believe you, too," said Yeyac. "Tell us."

"On one condition," he said. "Do not use what you learn from me to correct or contradict your teacher-priest. The Mexíca are nowadays being very good to us. It would be wicked of you children to impugn whatever silly but harmless delusions it pleases them to harbor."

Each of us three said, "I will not. I promise."

"Know then, young Yeyac-Chichiquíli, young Patzcatl-Améyatl, young Téotl-Tenamáxtli. In a time long ago, long sheaves of years ago—but a time known and recounted ever since, from each Rememberer to his successor—Aztlan was not just a small seaside city. It was the capital of a territory stretching well up into the mountains. We lived simply—the folk of today would say we lived primitively—but we fared well enough, and seldom suffered the least hardship. That was thanks to our moon goddess Coyolxaúqui, who saw to it that the dark sea's tides and the mountains' dark fastnesses provided bountifully for us."

Améyatl said, "And you once told us that we Aztéca worshiped no other gods."

"Not even those others as beneficent as Coyolxaúqui. Tlaloc, to name one, the rain god. For look about you, girl." He laughed again. "What need had we to pray that Tlaloc give us water? No, we were quite content with things as they were. That does not mean we were hapless weaklings. Ayyo, we would fiercely defend our borders when some envious other nation might try to encroach. But otherwise we were a peaceable people. Even when we made sacrificial offerings to Coyolxaúqui, we never chose a maiden to slay, or even a captured enemy. On her altar we offered only small creatures of the sea and of the night. Perhaps a strombus of perfectly shaped and unblemished shell... or one of the big-winged, soft-green moon moths..."

He paused for a bit, apparently contemplating those good old days, long before even his great-grandfather was born. So I gently prompted him:

"Until there came the woman..."

"Yes. A woman, of all things. And a woman of the Yaki, that most savage and vicious of all peoples. One of our hunting parties came upon her, wandering aimlessly, high in our mountains, alone, infinitely far from the Yaki desert lands. And those men fed and clothed her and brought her here to Aztlan. But, ayya ouíya, she was a bitter woman. When our ancestors thus befriended her, she repaid them by turning Aztéca friends against friends, families against families, brothers against brothers."

Yeyac asked, "Had she a name?"

"An ugly-sounding Yaki name, yes, G'nda Ké. And, what she did—she began by deriding our simple ways and our reverence for the kindly goddess Coyolxaúqui. Why, she asked, did we not instead revere the war god, Huitzilopóchtli? He, she said, would lead us to victory in war, to conquer other nations, to take prisoners to sacrifice to the god, who would thus be persuaded to lead us to other conquests, until we ruled all of The One World."

"But why," asked Améyatl, "would she have sought to foment such alien passions and warlike ambitions among our peaceable people? What profit to her?"

"You will not be flattered to hear this, great-granddaughter. Most of the earlier Rememberers simply attributed it to the natural contrariness of all women."

Améyatl only wrinkled her pretty nose at him, so Canaútli grinned toothlessly and went on:

"You should be glad to learn, then, that I hold a slightly different theory. It is a known fact that the Yaki men are as inhumanly cruel to their own women as they are to every non-Yaki human being alive. It is my belief that that one woman was obsessed with having every man treated as she must have been treated by those of her own nation. To set all the men of The One World to butchering one another in war, and bloodily sacrificing one another to the lip-smacking satisfaction of this or that god."

"As almost every community in The One World does now," said Yeyac. "And as the Mexíca priests and warriors would teach us to do. Except that we are on good terms with all our neighbors. We would have to march far beyond the mountains to wage a battle or take a prisoner for sacrifice. Nevertheless, the despicable G'nda Ké did indeed succeed."

"Well, she very nearly did not," said Canaútli. "She convinced hundreds of Aztlan's people to emulate her in worshiping the bloody-handed god Huitzilopóchtli. But other hundreds sensibly refused to be converted. In time, she had split the Aztéca into two factions so inimical—as I said, even brothers against brothers—that she and her followers crept away to take up residence in seven caverns in the mountains. There they armed themselves, and practiced at the skills of war, and awaited the Yaki woman's command to go forth and commence conquering other peoples."

"And surely," said softhearted Améyatl, "the first to suffer would have been the still-peaceable dissidents of Aztlan."

"Most assuredly. However. However, by good fortune, Aztlan's tlatocapíli of the time was about as irascible and fractious and intolerant of fools as is your own father Mixtzin. He and his loyal city guard went to the mountains and surrounded the misbelievers and slew many of them. And to the survivors he said, 'Take your contemptible new god and your families and begone. Or be slain to the last man, last woman, last child, last infant in the womb.' "

"And they went," I said.

"They did. After sheaves of years of wandering, and new generations of them being born, they came at last to another island in another lake, where they espied the symbol of their war god—an eagle perched on a nopáli cactus—so there they settled. They called the island Tenochtítlan, 'Place of the Tenoch,' which was, in some forgotten local dialect, the word for the nopáli cactus. And, for what reason I have never troubled to inquire, they renamed themselves the Mexíca. And in the course of many more years they thrived, they fought and overwhelmed their neighbors, and then nations farther afield." Canaútli shrugged his bony old shoulders, resignedly. "Now, for good or ill, Tenamáxtli, through the efforts of your uncle and that other Mexícatl, also named Mixtli—we are reconciled again. We shall see what comes of it. And now I tire of remembering. Go, children, and leave me."

We started away, but I turned back to ask, "That Yaki woman—G'nda Ké—whatever became of her?"

"When the tlatocapíli stormed the seven caves, she was among the first slain. But she was known to have coupled with several of her male followers. So there is no doubt that her blood still runs in the veins of many Mexíca families. Perhaps in all of them. That would account for their still being as warlike and sanguinary as she was."

I will never know why Canaútli refrained from telling me right then: that I myself very likely contained at least a drop of that Yaki woman's blood, that I could certainly claim to be Aztlan's foremost example of an Aztéca-Mexíca "family connection" since I had been born of an Aztécatl mother and sired by that Mexícatl Mixtli. Maybe the old man hesitated because he deemed it his granddaughter's place to disclose or withhold that family secret.