Other than what the fray and his books taught me, my possessions consisted of the dirty, ragged pants and shirt I begged in, and the only marginally cleaner garments and sandals I wore to church. The pants and shirt were made of coarse-spun indio cotton and maguey, the sandals were hemp. To save wear on the sandals, I only wore them in the church.
Then there was my silver cross. The fray confessed one night, steeped in drink, that the crucifix did, in fact, belong to my mother, and that it had been given to her by my father. It was the only article of theirs I owned. The cross was pure silver, red stones adorning each corner. One would not expect "an india whore" to own so fine an ornament, but then my father was alleged to have been a wearer of spurs.
A lot of good it did me. If I wore the cross publicly, I'd be killed for it or jailed as a thief. It wasn't even safe in the hospice. To disguise its worth, the fray finally covered it with pitch, and I strung it from my neck on a piece of hemp.
I fingered the blackened cross and thought of the fray. Had he been defrocked for fighting Church corruption? For opposing its exploitation of the indios and its oppression of the mixed bloods? Or had he fallen from churchly grace through his taste for wine and ladies of the night, as others have intimated?
To me the questions were fatuous. He did more good than anyone in all of Veracruz, and he had given me something, at great personal peril, even pure-blood Spaniards seldom enjoyed: the world of classical literature.
Nor had he neglected our more contemporary authors. The fray's priestly friend, Fray Juan, was a lover of such writers, most of whom were banned. He would loan the fray their illicit writings, which the fray concealed in a secret cache, and so through him I perused the books and plays of Miguel Cervantes sub rosa.
I knew Cervantes to be the creator of Don Quixote, the restive knight errant who tilted at windmills, and the fray had reluctantly permitted me to read the borrowed book. However, he forbade my reading the other banned authors—such as Lope de Vega and Mateo Altman—even though Fray Juan often brought their books to him. I, of course, perused them when he wasn't around.
I was asleep one morning when Fray Juan, greatly excited, visited and hid for the fray a copy of the book called Guzman de Alfarache. I asked Fray Antonio later why the book had to be hidden.
"Books like Guzman de Alfarache are read only in Spain," he told me. "The Inquisition has banned the importation of them into New Spain because the Church believes that indios will be corrupted by such fare. Not even we pure-blood criollos are permitted to read them, for we, too, can be corrupted."
The fact that few indios read did not enter into the matter. And at fifteen years old, to be "corrupted" had a different meaning than that the fray put on the word.
A day later, when I was alone, I satisfied my curiosity.
The fray's "rabbit hole" was a secret storage hole under his bed with a trapdoor over it. Anything of value we kept in it—away from the thieving street people. Usually there was nothing in it except a few blankets. The blankets were donated to the fray for when the weather turned bitter. Sometimes when we did not have enough money to buy maize for the evening meal, he sold one of them.
I opened the trap and removed Fray Juan's book.
I sat with my feet dangling in the hole and began reading the book, which, to my surprise and pleasure, dealt with the adventures of a young rogue who found himself homeless and on the street of life. As I said, when I met the rogue, Mateo, my own Guzman de Alfarache, I learned much of Guzman's ways, of which I will apprise you later.
FOURTEEN
By late afternoon Fray Antonio had not returned to the house, which was not surprising. The fray loved festivals, and this one was unprecedented. The arrival of both the treasure fleet and the great man were a cause for jubilation, and a carnival atmosphere was everywhere. Furthermore, the church, which overlooked the main plaza, was packed with parishioners, and the archbishop himself had conducted the service. So the plaza teemed with congregational overflow as well as onlookers, all of them welcoming the archbishop. True, Veracruz had known many religious festivals, but this one, everyone agreed, was unique.
I knew I should have climbed down the rabbit hole and pulled the trapdoor shut. But I could not shake the memory of that menacing old woman. I needed the fray to explain my unsettling plight.
I donned a straw hat and an indio manta, a blanket tied over the right shoulder and under the left arm. Like the huipil blouse and skirt worn by the india and half-caste women, hundreds of male figures in the rough cotton shirt, pants, and woven maguey mantas would throng the plaza. That abundance offered more protection against discovery than any disguise I could conjure.
What a celebration! As I came onto the main square, the revelers roared. I heard their music, singing, and laughing voices a block away. Because the people of New Spain lived lives of hardship and uncertainty, when they had a fiesta at which to sing, dance, and drink, they did so with a passion. It did not matter whether the celebrations were religious or secular. Purveyors of pulque, sherry sack, and Jamaican rums lined the walkways around the square. Everyone partook. People too poor to feed their children parched corn imbibed as if they were heir to the Fleet's fortune.
A Caribbean rum, dubbed "kill-devil," was new to Veracruz. Decocted from sugarcane, this Luciferian liqueur stole the souls of all who did not sport the big spurs and hence could not afford the brandies of Spain. Well, not exactly all. I tasted it once and swore it would sear a hole in a crocodile's behind.
Cook fires blazed everywhere, boasting baked tortillas, boiling beans, red roasting chilis. Peddlers hawked bananas, papayas, sugarcane, and skewered mangos, skins peeled. Singers and guitarists worked the square, serenading lovers, cadging coppers.
Priests and nuns also packed the square, and as I squeezed through the crowds, I searched for Fray Antonio. He was nowhere to be found. He would not be at the archbishop's reception. Neither defrocked priests nor mendicant clerics were welcome, and the fray was both.
I stepped atop the low stonewall of a plaza fountain to get a better view and stared out over a floating sea of heads. Many were the shaved pates of friars, all of which looked alike.
A group of juglares, street actors who sang and danced, tumbled, and did magic tricks, were performing nearby. Their repertoire was rudely risqué, and I could not take my eyes off them.
My contortionist tricks paled beside theirs. One juglare unsheathed an arm-length sword, announcing he would swallow it. Tilting his head back, raising the inverted blade high overhead, he slid it inch by inch into his groaning gullet—until he'd swallowed three-fourths of his sword.
As I gaped in wide-eyed wonderment, I suddenly realized I was dangerously exposed. Hopping off of the fountain, I lost myself in the bustling crowd, head down but eyes up, searching for the fray.
I searched without luck. The only people I recognized were, incredibly enough, the dwarf and his four friends, two women and two men. He stood on a barrel while the others gathered around him. The rogue who'd slipped me two reales to messenger the love note was also there. A crowd gathered.
"Tomorrow, amigos," the dwarf roared with disconcerting power, "we of the acting group, La Nómadas, will perform for your personal delectation one of the noblest extravaganzas ever to grace the boards of Seville, Madrid, and Cadiz."
The group of actors gathered around the barrel cheered and stamped, clapped and brayed, as if their lives depended on it. The dwarf shyly raised his hands for silence.