Many Mexican newspapermen still take money (embutes) from the people they cover and are expected to solicit advertising from the various government agencies, for which service they are paid a commission. The best newspaper of all is a left-wing morning tabloid called La Jornada; it resists the Mexican penchant for running oratory as news, draws on the best international news services, does the most sustained reporting on the horrors of life in the Mexican countryside, and has the hippest cartoonists. The staff is known as the least corrupt in the city. There is an English-language newspaper called the Mexico City News; I can’t be objective about it, because I once spent some months unhappily trying to make it into a good newspaper. It does carry Doonesbury.
The city contains some enduring mysteries. Over the past few years I’ve visited the bookshop of the Palacio de las Bellas Artes seven times. It has been closed each time “for inventory.” I think I have personally counted the books at least three times through the locked glass doors. Over the past thirty years I’ve gone to the San Carlos Academy a dozen times. It is said to contain a superb El Greco and some fine paintings by Cranach, Titian, Tintoretto, and Zurbarán. It has never been open. Not once. The last person I know to have ever been inside was Diego Rivera, who was thrown out of the art school in 1902.
I did solve one mystery for myself. For years the circular glorieta at the intersection of Bucarelí and the Reforma featured a huge bronze statue of a man on a horse. The man was Carlos IV of Spain, and the massive statue was affectionately called El Caballito, “the little horse.” The piece had a history of peregrination: It was originally planted in the Zocalo in 1802, was hidden away during the first revolutionary era, then emerged on the grounds of the old university beyond the Zocalo and finally came to rest on the Reforma. In post-revolutionary twentieth-century Mexico nobody cared much about the dead Spanish king. Nor did anyone claim it was great art. But the statue was a familiar reference point; people would meet in its shadow as they once did in New York beneath the Biltmore clock. Then a few years ago it disappeared.
“Where is El Caballito?” I would ask a cabdriver.
“It moved.”
“Where?”
“Quién saber
Who knew? The statue was hardly worth a search, but sometimes I would drive through the intersection and its memory would become another part of the Mexico that was lost. I imagined it being crated and shipped north, to help pay off the foreign debt. Or saw it coming to rest in some squalid and forgotten warehouse. And then one afternoon, coming out of the main post office, I looked to my right. And there was El Caballito. It was standing before the Palace of Mining in a small, gloomy square. I spoke to a young guard with a flat Indian face; he had no knowledge of how the statue had arrived in its final neighborhood.
“I’m from Oaxaca,” he said and shrugged.
Later I learned that the mining building was designed by Manuel Tolsá, who was also the sculptor of El Caballito. So the man’s major works are joined at last. But I no longer see girls standing beside the great beast, wearing starchy dresses, eating ice-cream cones, and waiting for their boyfriends.
Every morning during our most recent stay in Mexico, the bells of the Metropolitan Cathedral would begin to ring. The two towers of the cathedral house a great variety of bells, ranging in size from the 27,000-pound giant in the west tower to a variety of smaller ones that sound almost like jingle bells. On the first morning the sound had a certain charm. But every morning after that, the bells played without any relationship to the time. One morning they rang at 6:42, on another at 7:20. Sometimes a bell was struck nine times, the following morning three times, the next eleven times. On the one morning when I decided to get up early and defeat the bells, they didn’t ring at all. Here mysteries abide.
One final mystery also eluded solution. At about six one morning a few years ago, I awoke to the sound of a band playing the brass parts of that traditional Mexican tune “I Left My Heart in San Francisco.” I gazed out the window, but my view was blocked by the great stage. The band stopped. Then started again, played two-thirds of the tune, stopped, then began again. They were going to play this thing until they got it right. My mind teemed with explanations. The parade marking the Day of the Revolution was to have a sports theme; the baseball players Fernando Valenzuela and Teddy Higuera were honored guests. But neither played for San Francisco. Was Roger Craig a Mexican? Or was Tony Bennett staying in our hotel? I asked at the front desk. Nobody had an answer.
Days later my wife and I went to the parade, hoping to solve the riddle. At least thirty-five bands played “La Bamba,” that year’s unofficial anthem of Mexico. We watched drum majorettes twirling batons to “La Bamba.” We watched five motorcycle cops do amazing stunts to the strains of “La Bamba.” We saw charros do roping tricks to the rhythms of “La Bamba.” We watched great armies of bureaucrats trudge by, properly devoid of music, sending only one blunt message to the thinning crowds: Look How Many Jobs We Have Invented. We saw guys in Villista costumes waving from wooden railroad trains and singing “Yo no soy marinero. …” We watched the entire parade. Nobody played “I Left My Heart in San Francisco.”
At the end, as fathers took their sons by the hand and headed to the Metro, and traffic began to appear again on the blocked streets, and the many cops smoked in doorways, I glanced across the Re-forma and my eye stopped on the sign of the Kentucky Fried Chicken store. Suddenly he whirled: the Man with the Blanket. I was sure he could answer the question about the San Francisco song. But I’d avoided talking to him now, in all of his guises, for more than thirty years. I took my wife’s hand and we started walking back to the hotel. In the distance, we could hear the bells tolling in the cathedral.
CONDÉ NAST TRAVELER,
November 1989
CITY OF CALAMITY
For days, the sirens never stopped. The ambulances came screaming down the Paseo de la Reforma, the sound preceded by cars packed with young men waving red flags, honking horns, demanding passage. The ambulances went by in a rush. And then more came from the other direction, cutting across town on Insurgentes, grinding gears at the intersection. In the ambulances you could see doctors, nurses, tubes, bottles, a dusty face with an open mouth and urgent eyes. And then they were gone, heading for one of the hospitals in the great injured city of Mexico.
“Somos los chingados,” a man named Victor Presa said to me, standing in the crowd in the Plaza of the Three Cultures in the district called Tlatelolco. We are the fucked. Presa, 41, a tinsmith, didn’t know if his wife and three children were alive or dead. He lived with them in the 13-story Nuevo Leon building of the Nonoalco-Tlatel-olco housing complex (one of 96 buildings erected in the ’60s to make up the largest public housing development in the country). When the terremoto hit at 7:19 on the morning of September 19, Victor Presa was coming home with friends. “We were up all of the night. Yes. I don’t have work, you understand? Still, no excuse. I was out, yes, we were drinking, yes …”