My first encounter with the Salesian school and my new classmates was not at all pleasant. All of them were a year or two older than I was, but they seemed even bigger because they used dirty words and spoke of nasty things that those of us at La Salle, in Cochabamba, didn’t even know existed. I came back home every afternoon to the big house that was a perquisite of the post of prefect, to complain to Uncle Lucho, scandalized by the obscene words I had heard and furious because my schoolmates made fun of my highland accent and my rabbit’s teeth. But little by little I began making friends—Manolo and Ricardo Artadi, Borrao Garcés, plump little Javier Silva, Chapirito Seminario—thanks to whom I gradually adapted myself to the customs and the people of that city which was to leave such a profound mark on my life.
Shortly after entering the school, the brothers Artadi and Jorge Salmón, one afternoon when we were taking a dip in the already ebbing waters of the Piura—at the time a river in flood—revealed to me the real origin of babies and the meaning of that unutterable dirty word: fuck. It was a traumatic revelation, although I am certain that this time I silently mulled the subject over in my mind and did not go to tell Uncle Lucho about the repugnance I felt on imagining men who turned into animals, with stiff penises, mounted on top of the poor women who had to tolerate being gored. That my mother had been able to endure such an attack so that I could come into the world filled me with disgust, and made me feel that, by finding out about it, I had sullied myself and sullied my relationship with my mother and somehow sullied life itself. To me, the world had suddenly become dirty. The explanations of the priest who was my confessor, the one person whom I dared consult about this deeply distressing subject, must not have brought me any peace of mind, since the matter tormented me day and night and a long time went by before I resigned myself to accepting that that was what life was like, that men and women did together the filthy things summed up in the verb fuck and that there was no other way for the human species to continue to exist and for me to have been born.
The job as prefect of Piura was the last steady one my grandfather Pedro ever had. I believe that during the years that the family lived there, until Odría’s military coup in 1948, which brought down José Luis Bustamante y Rivero, it was quite happy. Grandpa’s salary must have been very modest, but Uncle Lucho, who was working at the Romero Company, and my mother, who had found a job in the Piura branch of the Grace Line, contributed to meeting the household expenses. The prefecture had two patios and several mucky garrets where bats nested. My friends and I explored the garrets on our hands and knees, in hopes of catching one of those winged rats and making it smoke, since we held firmly to the belief that a bat in whose mouth anyone managed to place a cigarette could be killed off with a few puffs, since it was an avid smoker.
The Piura of those days was a very small and happy place, with prosperous and good-humored hacienda owners—the Seminarios, the Checas, the Hilbcks, the Romeros, the Artázars, the Garcías—with whom my grandparents and my aunts and uncles established ties of friendship that were to last throughout their lives. We went on outings to the pretty little beach at Yacila, or to Paita, where bathing in the ocean always involved the risk of being attacked by stingrays (I remember one lunch, at the Artadi house, when my grandfather and Uncle Lucho, who had gone swimming at low tide, got stung by a ray and how a fat black woman cured them, right there on the beach, by heating their feet with her brazier and squeezing lemon juice on their wounds), or to Colán, at that time just a handful of little wooden houses built on pylons amid the vastness of that gorgeous sandy beach full of sparrow hawks and seagulls.
At the Yapatera hacienda, belonging to the Checas, I rode horseback for the first time and heard England spoken of in a rather mythical way, since my friend James MacDonald’s father was British, and both he and his wife—Pepita Checa—revered that country, which they had more or less reproduced in those arid reaches of the highlands of Piura (at their house at the hacienda five o’clock tea was served and the conversation was in English).
That year in Piura that was to end on the Eguiguren embankment with the revelation concerning my father lingers in my memory like a jigsaw puzzle: vivid, isolated, exciting images. The young Civil Guard who kept watch over the back door of the prefecture and made Domitila, one of the housemaids, fall in love with him by serenading her with the song Muñequita linda, in a voice filled with exaggeratedly heartfelt feeling, and the excursions with a bunch of my schoolmates along the dry riverbed and the sand pits of Castilla and Catacaos to watch the prehistoric iguanas or see the donkeys fornicating, hidden among the carob trees. The dips in the swimming pool of the Club Grau, our efforts to sneak into the films for grownups at the Variedades movie theater and the Municipal, and the expeditions, which filled us with excitement and guilt-ridden consciences, to spy from the shadows on that green house, the Casa Verde, built in the open countryside separating Castilla from Catacaos, concerning which myths redolent of sin circulated. The word puta, whore, filled me at one and the same time with horror and fascination. Going to post myself in the vicinity of that building, so as to see the wicked women who lived there and their night visitors, was an irresistible temptation, though I knew full well that I was committing a mortal sin and I would be obliged to go to confession afterward to reveal it.
And the stamps that I began to collect, spurred on by the collection that my Grandpa Pedro had—a collection of rare postage stamps, triangular, multicolored, from exotic countries and in exotic languages, that my great-grandfather Belisario had collected and the two volumes of which were one of the treasures that the Llosa family had lugged all over the world—which he allowed me to look through if I’d been a good boy. The parish priest of the Plaza Merino, Father García, an aged, grouchy man from Spain, was also a stamp collector and I used to come to exchange duplicate stamps with him, in bargaining sessions that sometimes ended with one of those fits of rage of his that my friends and I took great delight in arousing. The other family keepsake was the Opera Book that Granny Carmen had inherited from her parents, a lovely old illustrated volume with red and gold backings, which contained the plots of all the great Italian operas and some of their main arias, and which I spent hours reading and rereading.
The gusty winds of local politics in Piura—where the political forces were more in equilibrium than they were in the rest of the country—touched me only in a confused way. The bad guys were the members of the APRA party, who had betrayed “Uncle José Luis” and were making life impossible for him there in Lima; the leader of APRA, Víctor Raúl de la Torre, had attacked my grandfather in a speech, there in Piura in the Plaza de Armas, the main square, accusing him of being a “prefect who was against the APRA.” (I went in secret to have a look at that APRA demonstration, despite my family’s having forbidden me to do so, and I discovered my schoolmate Javier Silva Ruete, whose father was a dyed-in-the-wool Aprista, waving a placard bigger than he was that read: “Maestro, young people acclaim you.”) But despite all the evils that the APRA embodied, there were, in Piura, a few decent Apristas, friends of my grandparents and my aunts and uncles, men like Jaime’s father, Dr. Máximo Silva, Dr. Guillermo Gulman, and Dr. Iparraguirre, our family dentist, with whose son we organized evening theatrical performances in the entry hall of his house.
The mortal enemies of the Apristas were the Urristas of the Unión Revolucionaria (the Revolutionary Union), headed by the Piuran Luis A. Florez, whose bastion was the district of La Mangachería, celebrated for its chicherías, which sold the cheap fermented chicha that is the drink of the poor, along with its picanterías, where highly spiced dishes were served, and its music. Legend had it that General Sánchez Cerro—the dictator who was the founder of the UR, the Unión Revolucionaria, and who was murdered by an Aprista on April 30, 1933—had been born in La Mangachería and because of that all the people of the district were Urristas, and all the huts made of adobe and wild cane in this district of dirt streets and churres and piajenos (the words for children and
donkeys in Piuran slang) displayed on their walls a faded image of Sánchez Cerro. Besides the urristas, there were the Socialists, whose leader, Luciano Castillo, was also a Piuran. The street fights between Apristas, Urristas, and Socialists were frequent, and I was aware of it because in those days—when a street demonstration often turned into fisticuffs—I wasn’t allowed to go out of the house and more police came to guard the prefecture, which at times did not prevent the Aprista hoodlums, once their demonstration was over, to creep as close as they could to throw stones at our windows.
I felt very proud to be the grandson of somebody so important: the prefect. I went with Grandpa to certain public functions—inaugurations, the parade on national holidays, ceremonies at the Grau barracks—and was puffed up with pride when I saw him presiding over the meetings, receiving the salutes of the military, or delivering speeches. With all the lunches and public ceremonies he had to attend, Grandfather Pedro had found an excuse for the avocation he had always had and which he encouraged in his oldest grandson: composing poems. He did so with the greatest of ease, on the slightest pretext, and when it came his turn to speak, at banquets and official functions, he often read verses written for the occasion.
Only thirty or forty years later did I learn about the two things that were to decide my future life and that occurred in that year of 1946. The first of them was a letter that my mother received one day from Orieli, my father’s sister-in-law. She had read in the newspapers that my grandfather was prefect of Piura and presumed that Dorita was with him. What had her life been like? Had she remarried? And how was Ernesto’s young son? She had written the letter following instructions from my father, who, driving in his car to his office, had heard on the radio news of the appointment of Don Pedro J. Llosa Bustamante as prefect of Piura.
The second was a trip of a few weeks that my mama had made to Lima, in August, for a minor operation. She telephoned Orieli, who invited her to come have tea with her. On entering the little house in Magdalena del Mar where Orieli and Uncle César lived, she spied my father, in the living room. She fell into a faint. They had to pick her up off the floor, stretch her out in an armchair, bring her to with smelling salts. Seeing him for a moment was enough for those five and a half hellish months of her marriage and her abandonment and the eleven years of silence on the part of Ernesto J. Vargas to be erased from her memory.
No one in the family learned about that meeting or about the secret reconciliation or the epistolary conspiracy that went on for several months, setting up the ambush that had already begun to take place that afternoon, on the Eguiguren embankment, beneath the bright sun of early summer. Why didn’t my mother tell her parents and her brothers that she had seen my father? Why didn’t she tell them what she was going to do? Was it because she knew that they would have tried to dissuade her and would have predicted what awaited her?
Gamboling about with happiness, believing and not believing what I had just heard, I hardly listened to my mother as we headed for the Hotel de Turistas, while she repeated to me that if we ran into my grandparents, or Auntie Mamaé or Uncle Lucho or Aunt Olga, I was not to say a word about what she had just revealed to me. In my excitement, it never entered my mind to ask her the reason for all the mystery, why it had to be kept a secret that my papa was alive and had come to Piura and that within a few minutes I was going to meet him. What would he be like? What would he be like?
We went inside the Hotel de Turistas and, the moment we crossed the threshold of a little reception room that was on the left, a man dressed in a beige suit and wearing a green tie with little white raised dots got up out of his chair and came toward us. “Is this my son?” I heard him say. He leaned down, put his arms around me, and kissed me. I was disconcerted and didn’t know what to do. My face was frozen in a false smile. My consternation was due to the difference between this flesh-and-blood papa, gray at the temples and with such sparse hair, and the handsome young man in a merchant marine uniform whose photo was standing on my night table. I had something of the feeling that it was a con game: this papa didn’t look like the one I had thought was dead.
But I didn’t have time to think about that, for the man was saying that we should come have a ride around Piura in his car. He spoke to my mama with a familiarity that I didn’t much care for and that made me just a little jealous. We went out onto the main square, full of scorching sunlight and people as it was on Sundays, when there were open-air band concerts, and climbed into a blue Ford, with him and my mother in the front seat and me in the back. As we were leaving, a classmate of mine, Espinoza, slender and swarthy-skinned, came by on the sidewalk and was sauntering over to the car in his easygoing way when the car took off and all the two of us could do was wave goodbye to each other.
We drove around the downtown area for a while and all of a sudden the man who was my papa said that we should go see the countryside, the outskirts of town. Why didn’t we go out to Kilometer 50, where there was that little place where we could have a cold drink? I knew that highway marker very well. It was a long-standing custom for us to escort travelers headed for Lima that far, as we had done during the national holidays, when Uncle Jorge, Aunt Gaby, Aunt Laura, and my cousins Nancy and Gladys (and their newborn baby sister, Lucy) had come and spent a few days’ vacation. (Getting together with my cousins once again had been great fun and we had once more played together a lot, although aware, this time, that I was a little boy and they were little girls, and that it was unthinkable, for example, to do things that we had done together back in Bolivia, like sleeping and taking baths together.) The dunes that surround Piura, with their stretches of quicksand, their clumps of carob trees, and their herds of goats, and the mirages of ponds and springs that can be glimpsed there in the afternoons when the red ball of the sun on the horizon tinges the white and gold sands with a light the color of blood, make up a landscape that always impressed me, and that I have never tired of looking at. When I contemplated it, my imagination would run away with me. It was the ideal setting for epic deeds, by cavalrymen and adventurers, by princes who rescued damsels held prisoner or by brave men who fought like lions and routed evildoers. Every time we went along this highway on an outing or to bid someone goodbye, I allowed my imagination to take wing as that burning-hot, deserted landscape went past through the window alongside me. But I am certain that this time I didn’t see anything of what was going on outside the car, on tenterhooks as I was, with all my senses on the alert for what that man and my mama were saying, sotto voce at times, exchanging glances that infuriated me. What were they hinting at to each other underneath what I could hear? They were talking something over and pretending not to be. But I was well aware of that, because I was far from being a dummy. What was it that I was aware of? What were they hiding from me?
And on arriving at Kilometer 50, after having cold drinks, the man who was my papa said that, now that we had gone that far, why not go on to Chiclayo? Was I acquainted with Chiclayo? No, I wasn’t. Well then, let’s go to Chiclayo, so that Marito can get to know the city of rice with duck.
I grew more and more ill at ease and spent the four or five hours’ journey along that unpaved stretch of road, full of ruts and potholes and long lines of trucks on the steep grade up to Olmos, with my mind filled with suspicions, convinced that the whole scheme had been worked out long before, behind my back, with my mama’s complicity. They were trying to trick me as though I were a little kid, when I realized very clearly that I was being deceived. When it got dark, I stretched out on the back seat, pretending to be asleep. But I was wide awake, my head and my soul focused on what they were whispering.
At one moment during the night, I protested: “Grandma and Grandpa are going to be scared when they see that we haven’t come back, Mama.”
“We’ll call them from Chiclayo,” the man who was my papa volunteered.
We arrived at Chiclayo just at first light and there was nothing to eat at the hotel, but I didn’t care, because I wasn’t hungry. They wer
e, though, and bought crackers, which I didn’t touch. They left me in a room by myself and locked themselves in the one next door. I spent what was left of that night with my eyes open and my heart pounding with fear, trying to hear a voice, a sound from the adjoining room, dying with jealousy, feeling that I was the victim of a monstrous act of betrayal. At times I found myself retching in disgust, overcome by an infinite loathing, imagining that my mama might be in there doing those filthy things with that stranger that men and women did together to have children.
In the morning after breakfast, as soon as we got into the blue Ford, he said what I knew very well he was going to say:
“We’re going to Lima, Mario.”
“And what are my grandparents going to say?” I stammered. “Mamaé, Uncle Lucho.”
“What are they going to say?” he answered. “Shouldn’t a son be with his father? Shouldn’t he live with his father? What do you think? How does that strike you?”
He said this in a quiet voice that I heard him use for the first time, with a cutting tone, emphasizing every syllable, which was soon to instill more fear in me than the sermons on hell given us by Brother Agustín when he was preparing us for first communion, there in Cochabamba.
A Fish in the Water: A Memoir Page 3
