A Change of Skin Read Free

burning copal, the scent of roses.
    I lit a cigarette and followed your movements. You tried to avoid my eyes, Isabel. With your companions you studied the three yellow-painted bell-chapels along the length of the old rampart. The simplicity of those chapels contrasts starkly with the rich ornamentation of the side entrance to the church. Innovation imposed upon the severity of the sixteenth century: the portal born again with mortised columns that are like sumptuous vines, born again in the Romantic spirit of the tombs which a century ago were ordered placed in this sacred ground by Cholula’s wealthy: crosses of stone made to look like wood, false garlands of stone, stone missives addressed to the departed. And behind, the dark buttresses and the high grille-protected windows and a file of children passing with their ruler-armed Catechists, shrill vioces repeating, “Three separate Persons, one true God.”
    The children learn to kneel. They offer copal and small crosses covered with gold, silver, feathers. They offer thick candles ornamented with green feathers and silver tracery, and they offer the stewed food they have brought in plates and bowls. Their parents lead forward living animals, pigs and lambs bound to poles. When they ascend to receive the benediction, they take the animals up in their arms and a wave of laughter spreads as one worshipper tries vainly to hold his piglet’s feet, squelch its squeals.
    You moved toward the royal chapel and I ground out my cigarette on the sole of my shoe. You turned, Isabel, pretending to admire the chapel but in reality looking to see if I was following; we both hid behind our dark glasses. In style the chapel originally was Arabic, with open arches in its seven naves where in olden times pageants were presented to the Indians gathered in the atrium, to teach them the myths of their new religion. Now the naves have been closed and the chapel has battlements, Gothic spires, gargoyle waterspouts, and all that remains of the original Arabic line, from the outside, is the mushroom cupolas set with square panes of old glass to illuminate the interior. The long chapel ends in a final tower, a yellow bell tower, which is entered by a door with two escutcheons: one portrays St. Francis’s arm crossed with the arm of an Indian, while the other gives a native view of the five wounds of Christ, strange wounds of blood and feathers, the largest like a fist of mulberry leaves and berries.
    You entered the chapel. I followed and waited in the door. You, Elizabeth, Dragoness, wet your fingers in one of the two baptismal fonts and I saw you smile as you realized the incongruity: those fonts are the ancient pagan urns into which the priests of Cholula used to cast the hearts of their human sacrifices. Pearl light filtered down from the Christo-Arabic arches and dulled the burned color of the tezontle-stone floor, giving to it an in-between tone, a middle tone of transition between the burning hell below and the opaque heaven above. The room is vast and almost empty. There is a Christ wearing mockery, a lace jacket and skirt and the crown of an emperor of thorns around a carefully frizzled wig, vinegar dripping from his lips, drops of blood clotted on his forehead, the absurd staff of his buffoon power between his hands: a figure of inglorious humiliation, far removed from the four polychrome angels who guard the altar, but very near the symbols of purgatory that are the chief elements within the chapel: an altarpiece in relief in which the Queen of Heaven, crowned by angels, presides over the sufferings of mustached gentlemen, ladies with nude torsos and rosy breasts, tonsured friars, king and bishop licked by flames of repentance; and before the altarpiece is the tomb of a bishop, a skeleton with fallen miter and open intestines, and above it a tapestry of tortured spirits consumed by fire:
    STATUM EST HOMINIBUS SE MELMORE & POST HOC IUDICIUM
    Indians seated in the great