ZeroZeroZero

by Roberto Saviano

  I’m talkin’ to you; I even like some of you. Some of you, I’d like to smash your face. But even if I like you the best, if you got more pussy or more money than me, I want you dead. If one of you becomes my brother, and I make him my equal in the organization, then one thing is clear: He’s gonna try to fuck me over. Don’t think a friend will be forever a friend. I’ll be killed by somebody I shared my food with, my sleep, everything. I’ll be killed by somebody I ate with, somebody who gave me shelter. I don’t know who it’ll be or I’d already have eliminated him. But it’ll happen. And if he doesn’t kill me, he’ll betray me. Rules are rules. And rules are not laws. Laws are for cowards. Rules are for men. That’s why we have rules of honor. Rules of honor don’t tell you you have to be good, just, upright. Rules of honor tell you how to rule. What you have to do to handle people, money, power. Rules of honor tell you how to behave if you want to rule, if you want to fuck the guy above you, if you don’t want to be fucked by the guy below you. There’s no sense explaining them. Rules of honor exist, period. They evolved on their own, on and through the blood of every man of honor. How do you choose?

  Was that question for me? I searched for the right answer.

  How can you choose, in a few seconds, a few minutes, hours, what you should do? If you choose wrong, you’ll pay for it for years, for that quick decision. The rules are always there, but you got to know how to recognize them, you got to understand when they really count. And then there’s God’s laws. God’s laws are contained in the rules. God’s laws—the real ones, though, not the ones they use to make poor fools tremble with fear. But remember this: You can have all the rules of honor you want, but still, only one thing’s for certain. You’re a man only if you know deep down what your destiny is. Poor fools grovel, because it’s easier. Men of honor know that everything dies, everything passes away, nothing lasts forever. Journalists start out wanting to change the world and end up wanting to be editor in chief. It’s easier to condition them than to corrupt them. Each one matters only for himself and for the Honored Society. And the Honored Society says you matter only if you rule. You can choose how, later. You can rule with an iron fist or you can buy consensus. By spilling blood or giving it. The Honored Society knows that every man is weak, depraved, vain. It knows that people don’t change; that’s why rules are everything. Bonds of friendship are nothing without rules. Every problem has a solution, from your wife who leaves you to your group that splits up. The solution merely depends on how much you offer. If things go poorly, you merely offered too little. Don’t go looking for other explanations.

  It seemed like a university seminar for aspiring bosses. What was this?

  You have to know who you want to be. If you rob, shoot, rape, deal drugs, you’ll make money for a while, but then they’ll take you and crush you. You can do it. Sure, you can do it. But not for long, ’cause you don’t know what might happen to you; people will fear you only if you stick a pistol in their mouth. But as soon as you turn your back, what happens? As soon as a job goes wrong? If you belong to the organization, you know there’s a rule for everything. If you want to make money, there’s ways to do it; if you want to kill, there are motives and methods; if you want to get ahead, you can, but you have to earn respect, trust, you have to make yourself indispensable. There’s even rules for if you want to change the rules. Whatever you do outside the rules, you never know how it might end. But whatever you do that follows the rules of honor, you always know exactly what it’s going to get you. And you know exactly how the people around you will react. So if you want to be an ordinary man, just keep doing what you’re doing. But if you want to become a man of honor, you got to have rules. And the difference between an ordinary man and a man of honor is that the man of honor always knows what’s happening, while the ordinary man gets screwed by chance, bad luck, or stupidity. Things happen to him. But the man of honor knows what’s gonna happen, and he knows when. You know exactly what belongs to you and what doesn’t; you know exactly how far you can push yourself, even if you want to push past every rule. Everybody wants three things: power, pussy, and money. Even the judge when he condemns bad people, even the politicians, they want dinero and pussy and power, but they want to get it by showing they’re indispensable, defenders of the law or the poor or who knows what. Everybody wants money, even though they go around saying they want something else, or doing things for other people. The rules of the Honored Society are rules for controlling everybody. The Honored Society knows you can have money, pussy, and power, but it also knows that the man who’s capable of giving up everything is the one who decides everybody else’s fate. Cocaine. That’s what cocaine is. All you can see, you can have it. Without cocaine, you’re nothing. With cocaine, you can be whoever you want. If you sniff cocaine, you screw yourself all on your own. The organization gives you rules for moving up in the world. It gives you rules for killing and for how you’re gonna be killed. You want to lead a normal life? You want to be worth nothing? Fine. All you need to do is not see, not hear. But remember this: In Mexico, where you can do whatever you want, get high, fuck little girls, drive as fast as you like, the only ones who really rule are the ones who have rules. If you do stupid stuff, you got no honor, and if you got no honor, you got no power. You’re just like everybody else.

  The police officer pointed his finger at a particularly worn page of his notebook. “Look, look at this . . . he wanted to explain absolutely everything. How to live, not just how to be a mafioso. How to live.”

  You work, a lot. You have some money, algo dinero. Maybe some beautiful women. But then they leave you, for somebody more handsome, with more dinero than you. You might have a decent life—pretty unlikely—or a shitty life, like everybody else. But when you end up in jail, the ones on the outside, who think they’re clean, will insult you, but you will have ruled. They’ll hate you, but you’ll have bought yourself everything good in life, everything you wanted. You’ll have the organization behind you. It might happen that you suffer some, and maybe they’ll even kill you. The organization backs whoever’s strongest, obviously. You can climb mountains with rules of flesh, blood, and money. But if you become weak, if you make a mistake, you’re fucked. If you do good, you’ll be rewarded. If you make a bad alliance, you’re fucked; if you make a mistake in war, you’re fucked; if you don’t know how to hold on to power, you’re fucked. But these wars are permitted, they’re allowed. They’re our wars. You might win and you might lose. But on only one condition will you always lose, and in the most painful way possible: if you betray the organization. Whoever tries to go against the Honored Society has no hope of surviving. You can run from the law but not from the organization. You can even run from God, ’cause God can wait forever for the fugitive. But you can’t escape the organization. If you betray it and run, if they screw you and you run, if you don’t respect the rules and you run, somebody’s gonna pay. They’ll come looking for you. They’ll go to your family, to your allies. Your name will be on the list forever. And nothing can ever erase it. Not time, not money. You’re fucked for all eternity, you and your descendants.

  The police officer closed his notebook. “The kid, it was like he came out of a trance.”

  And then the officer told me what the young man had asked him: “So am I betraying the organization now, letting you listen to this?”

  “Write about it,” the police officer said to me. “We got our eye on him. I’ll put three guys on his ass, twenty-four hours a day. If someone tries to close in on him, we’ll know he wasn’t bullshitting, that it isn’t some joke, this is a real boss talking.”

  That story really stunned me. Where I come from, it’s what they’ve always done. But it was strange to hear those same words in New York. Where I come from, you don’t join merely for the money; you do it above all in order to belong, to have a structure, to move as if on a chessboard. To know exactly which piece to move and when.

  “It’s risky, I think,” I
said to him.

  “Do it,” he insisted.

  “I don’t think so,” I replied.

  I couldn’t sleep. I tossed and turned. It wasn’t the story itself that struck me so much. It was the whole chain that left me perplexed. I’d been contacted to write the story of a story of a story. The source—the old Italian—I trusted instinctively. A bit because, when you’re far from home, whoever speaks your language, I mean your very same language—same codes, same locutions, same vocabulary, same omissions—you recognize immediately as one of your own, as someone to pay attention to. And also because his speech was delivered at the right time, to exactly the people who needed to hear it. If those words were true, they signaled a most dreadful turning point. The Italian bosses, the last remaining Calvinists of the West, were training new generations of Mexicans and Latin Americans, the criminal bourgeoisie born of drug trafficking, the most ferocious and hungry recruits in the world.

  I couldn’t stay still. My bed felt like a wooden plank, my room like a cell. I wanted to pick up the phone and call that police officer, but it was two in the morning and I didn’t want him to think I was crazy. I went to my desk and started an e-mail. I would write about it, but first I had to understand more. I wanted to listen to the actual recording. That training lesson about how to be in the world wasn’t only for mafia affiliates but for anyone who decides they want to rule on this Earth. Words no one would utter with such clarity unless he were training people. When you talk publicly about a soldier, you say he wants peace and hates war, but when you’re alone with him, you train him to shoot. That speech was an effort to bring Italian organized crime traditions into South American organizations. That kid wasn’t boasting at all.

  I got a text. The young man, the informer, had wrapped himself around a tree while driving. It wasn’t revenge. Just a fancy Italian car he didn’t know how to drive, and he slammed it into a tree. End of story.

  2.

  BIG BANG

  Don Arturo is an elderly gentleman who remembers it all. And he’ll talk about it to anyone who’s willing to listen. His grandchildren are too big, he’s already a great-grandfather, and he prefers to tell the little ones other stories. Arturo tells of how one day a general arrived, dismounted his horse, which seemed incredibly tall but was merely a healthy animal in a land of skinny, arthritic beasts, and ordered that all the gomeros—the peasants who raised opium poppies—be rounded up. Burn all the fields: It was an order. That’s the way the government works. Do it or end up in jail. For ten years. Jail, the gomeros all thought, the sooner the better. Growing grain again was worse than going to jail. But during those ten years their children wouldn’t be able to grow poppies, and the land would be seized or, in the best of circumstances, devastated by drought. The gomeros merely lowered their eyes: Their lands and their poppies would all be burned. Soldiers arrived and dumped diesel fuel on the soil, the flowers, the mule tracks, the paths leading from one estate to another. Arturo told how fields once red with poppies were now stained black with buckets of dark, dense diesel fuel, how a foul smell saturated the air. Back then, the work was all done by hand; those big poison pumps didn’t exist yet. Bucketfuls of stench. But that’s not the reason old Arturo remembers it all. He remembers because it was there that he learned how to recognize courage, and that cowardice tastes of human flesh. The fields caught fire, but slowly. Not a sudden burst of flame, but row by row, fire contaminating fire. Thousands of flowers, stems, and roots catching fire. The peasants all watched, and so did the police and the mayor, the women and the children. A painful spectacle. Then all of a sudden they saw screaming balls of fire come shooting out of the nearby bushes. Living flames, it seemed, leaping and gasping for breath. But the fire hadn’t suddenly come to life—these were animals. Asleep among the poppies, they hadn’t heard the noise or smelled the diesel fuel, which they’d never smelled before. Flaming rabbits, stray dogs, even a small mule. All on fire. There was nothing to be done. No amount of water can put out diesel flames on flesh, and besides, the land all around was on fire. The howling beasts were consumed right before the people’s eyes. And that wasn’t the only tragedy. The gomeros who had gotten drunk while dumping the fuel, they too caught fire. They drank cerveza as they worked, and then fell asleep in the brush. The fire took them, too. They howled a lot less than the animals, staggering around as if the alcohol in their veins were feeding the fire from within. No one went to help them; no one ran over with a blanket. The flames were too fierce.

  That’s when Don Arturo saw a dog, all skin and bones, run toward the fire. The dog dove into that inferno and came out with two, three, finally six puppies, rolling each one on the ground to put out the flames. Singed, spitting smoke and ashes, covered in sores, but alive. They stumbled after their mother, who walked past the people gazing at the fire. She seemed to look right at each one of them, her eyes piercing the gomeros, the soldiers, and all the other miserable human beings who were just standing there. An animal senses cowardice. And respects fear. Fear is the more vital instinct, and deserves more respect. Cowardice is a choice, fear is a state of mind. That dog was afraid, but she dove into those flames to save her young. Not one man had saved another man. They’d let them all burn to death. That’s how the old man told it. There is no right age for understanding. To him it came early, when he was only eight. And he remembered this truth till he was ninety: Beasts have courage and know what it means to defend life. Men boast about courage, but all they know how to do is obey, crawl, get by.

  For twenty years there were only ashes where poppies had once grown. Then one day, Arturo recalled, a general came. Another one. On estates in every corner of the Earth, there’s always someone who appears in the name of a powerful figure, someone with a uniform, boots, and a horse—or an SUV, depending on when we’re talking about. He ordered the peasants to become gomeros again, Arturo remembered. Enough with grain, time for poppies again. Drugs again. The United States was preparing for war, and before the guns, before the bullets, tanks, planes, and aircraft carriers, before the uniforms and boots, before everything else, the United States needed morphine. You don’t go to war without morphine. If any of you have been in pain, excruciating pain, you know what morphine is: peace from suffering. You don’t go to war without morphine, because war is suffering, broken bones, and lacerated flesh. There are treatises and demonstrations, candles and pickets for people’s outrage. But for burning flesh there’s only one thing: morphine. Maybe you live in the part of the world that is still fairly tranquil. You know the cries of hospital wards, of women in labor, of the sick, of children who scream and joints that dislocate. But you’ve probably never heard the screams of a man hit by a bullet, his bones shattered by a submachine gun or shrapnel, his arm or half his face ripped off. Those are real cries, the only ones memory cannot forget. Our memory of sounds is fleeting; memories are linked to actions, contexts. But the cries of war never go away. Veterans and reporters, doctors and career soldiers all wake up to those cries. If you’ve heard the screams of a dying man, or one lying wounded in the middle of a battlefield, there’s no point spending money on psychoanalysts or seeking comfort. You’ll never forget those screams. Only chemistry can stop them, soothe them, only chemistry can lessen the pain. At the sound of those cries, the other soldiers all turn to stone. Nothing is less militaristic than the screams of someone wounded in battle. Only morphine can silence those cries and let the others go on thinking they’ll get off scot-free, come out unscathed, be victorious. And so the United States, which needed morphine for war, asked Mexico to increase its opium production, and even helped build a railroad to facilitate transportation. How much opium was needed? Lots. As much as possible. Arturo had grown up by then. He was almost thirty, already had four kids. He wasn’t about to set fire to his fields, as his father had done. He knew what would happen—first they’d ask, then they’d order him to do it. So when the general left, Arturo took the back roads and caught up with him. He intercepted the
general’s caravan and negotiated. He would sell a portion of his opium on the black market. The bulk would go to the government, which would sell it to the United States military; the rest he’d smuggle out, for those Yankees who wanted to enjoy a little opium or morphine. The general accepted the proposal in exchange for a hefty cut. And on one condition: “You get your opium across the border yourself.”

  Old Arturo is like a sphinx. None of his children are narcos. None of his grandchildren are narcos. None of their wives are narcos. But the narcos respect him because he was the first opium smuggler in the entire area. Arturo went from gomero to broker. He didn’t simply grow poppies; he mediated between producers and traffickers. He kept it up until the 1980s, and that was only the beginning, because back then most of the heroin that made its way to America was handled by Mexicans. Arturo had become a powerful, well-to-do man. But something ended his activity as opium broker. That something was Kiki. After the Kiki ordeal Arturo decided to go back to growing grain. He abandoned opium and the men who dealt in heroin and morphine. It’s an old story, the one about Kiki. From many years ago. But it’s a story that Arturo never forgot. So when his children said they wanted to traffic in coke, just as he had in opium, Arturo realized the time had come to tell them the story of Kiki. If you don’t know it, it’s well worth hearing. Arturo took his children outside the city and showed them a hole, now full of flowers, most of them dried. A deep hole. And he told them the story. I’d read it but hadn’t understood how decisive it was until I got to know the strip of land called Sinaloa, a paradise where people endure punishments worthy of the worst inferno.

  • • •

  The story of Kiki is linked to that of Miguel Ángel Félix Gallardo, whom everyone knows as El Padrino, the Godfather. Félix Gallardo worked for the Federal Judicial Police of Mexico, and then worked as a bodyguard for the family of Governor Leopoldo Sánchez Celis, from which perch he began amassing his understanding and his power. As a police officer he tracked smugglers, studied their methods, uncovered their routes, arrested them. He knew everything. He hunted them down. Eventually he would go to their bosses and propose that they organize, but under one condition—that they choose him as their boss. Whoever accepted became part of the organization, whoever preferred to remain independent was free to do so. And later killed. Arturo agreed to join. The era of transporting marijuana and opium on a large scale had begun for Félix Gallardo. He got to know personally every inch of every access route into the United States: where you could climb over, where trucks or horses could slip through. There weren’t any cartels in Mexico back then; Félix Gallardo created them. Cartels. Everyone calls them that now, even kids who don’t really know what the word means. Most of the time, it’s exactly the right word. Groups that manage coke, coke capital, coke prices, coke distribution. That’s what cartels are. After all, “cartel” is the economic term for a group of producers who agree on prices, production levels, and how, when, and where to distribute. This holds for the legal as well as the illegal economy. The prices in Mexico were decided by only a few drug cartels. El Padrino was considered the Mexican czar of cocaine. Under him were Rafael Caro Quintero and Ernesto Fonseca Carrillo, known as Don Neto. In Colombia, the rival Cali and Medellín cartels were in the midst of a full-blown war to control cocaine trafficking and routes. Massacres. But Pablo Escobar, lord of Medellín, also had problems outside Colombia: The U.S. police, whom he couldn’t manage to bribe, were sequestering too many of his shipments off the coast of Florida and in the Caribbean, and he was losing tons of coke. Airport bribes were getting so high that he was losing lots of money. So Escobar decided to ask Félix Gallardo for help. Escobar, El Magico, and Félix Gallardo, El Padrino, understood each other right away. And they reached an agreement. The Mexicans would get the coke into the United States. Félix Gallardo knew the U.S.-Mexico border, and for him all corridors were open. He knew the routes marijuana took—the same ones that opium took—and now cocaine would take them as well. El Padrino trusted Escobar; he knew he wouldn’t become a rival because the Colombian boss wasn’t strong enough to set up his own man in Mexico. Félix Gallardo didn’t guarantee Escobar exclusivity. He’d give Medellín priority, but if Cali or other smaller cartels asked him to handle their shipments, of course he’d take them on as well. To profit from everyone without becoming anyone’s enemy is a difficult praxis in life, but at that moment at least, when lots of cartels needed to cross the border, it was possible to squeeze money out of all of them. More and more money.