Aztec Blood - Jennings Gary - Страница 26

Guzman's saga began in Seville, the crowning glory of Spain's greatest cities. All of the New World's treasure is shipped to Seville; and from that city, everything sent to the New World flows. A few years ago a sailor from the treasure fleet confided in me that the streets of Seville were paved in gold and only the most beautiful women in the world were allowed to enter its city walls.

At fourteen years of age our picaro's father, a profligate scoundrel, squanders the family fortune and dies bankrupt. Our destitute hero must then set out to seek his own livelihood—following his father's ignoble example, it seems. Bad blood begets black blood, as the priests like to say.

Cheated by reprobate innkeepers, waylaid by highwaymen, he learns life's lessons while still a youth. But despite his inexperience, he is a born picaro, a rogue at heart. He is at home everywhere, at every level of society, whether begging a copper off of a hog farmer or supping with a count in a castle.

As he ambles from Spain to Italy, he loses his good clothes and money, joins a band of beggars, becomes a ne'er-do-well and gambler. He attempts honest labor as a kitchen scullion, but his baser instincts prevail even at that lowly station. When a silver goblet turns up missing—which our light-fingered friend has of course appropriated—the cook's wife is out of her head with fear, knowing that their master will beat her and her husband severely or even send them to jail. But the resourceful Guzman comes to her rescue. Cleaning and burnishing the goblet till it looks like new, he sells it back to her as a new one. Of course, these profits are not long for his purse. He quickly wastes his ill-gotten gain on bad women and worse cards.

On and on it goes. There is no end to this rogue's depravities. Gambling, begging, thieving his way to Italy. As adept at losing money as he is at stealing it, fortune and misfortune are his inevitable lot.

After many hair's-breadth escapes, he ends up in Rome, capital of the Catholic world. He joins a band of beggars who have turned begging into high art, even to the point of organizing a beggars' guild, complete with written laws and bylaws.

Would it not shock the alcalde of Veracruz if were I to present him with written rules for a lepero code of conduct? Of course he would declare me mad. Among other things, Veracruz street denizens would not be able to read the rules.

Guzman soon learns that while he has seen himself as a master of beggars, the Romans, who had once conquered the world, have much to teach him, including the different techniques for approaching men and women.

"Men," he is instructed by a mentor beggar, "are not in the least affected by the laments of most beggars. They will be much more likely to put their hands in their pockets when you implore their assistance boldly, for God's sake. As for women," he continued, "as some pay their devotions to Our Lady of the Rosary, it is by one of these exhortations that we wheedle them. It is frequently a good effect also to pray that they may be preserved from all mortal sin, from false witnesses, the power of traitors, and from slanderous tongues; such wishes as these, pronounced in energetic terms and in an impressive tone of voice, will almost always make their purses fly open to assist you."

He is taught to display ravenous hunger when eating before his patrons, which houses to approach for alms, and how to cadge convincingly. He is instructed never to wear anything new in public; to wrap a dishcloth over his head in winter instead of wearing a hat; to walk with crutches or one leg tied behind; to accept alms only in a cap, never in a purse or pocket; to hire and display small children in rags; a man is to carry one child in his arm and another by hand; a woman is to always have a child at her breast. He is taught to fake leprosy, even to the extent of erupting phony skin ulcers, causing his legs to appear swollen, to dislocate his arms, to render his face pale as death. He is taught these trade secrets and written rules only after swearing an oath of silence.

Guzman, however, tires of the mendicant life and once again joins the aristocracy. Through trickery, of course. Passing himself off as a young nobleman, he seduces their most desirable women, in the end fleeing with jealous lovers dogging his trail.

He applies to the priesthood when pious guilt overwhelms him. At the moment of his investiture, however, he runs off with a scarlet woman, who inevitably elopes with another, absconding with every peso of Guzman's ill-gotten savings.

Reconnecting with his mother, rather than dissuading him from his evil path, she joins forces with him. Captured and sentenced to the galleys, he escapes the oar locks when he informs on his fellow slaves, exposing their planned mutiny. He is rewarded with his freedom.

At the end of his memoir, he thus regales us: "Friendly reader, I have given you an account of the principal adventures of my life. What followed after the king was graciously pleased to grant me my liberty, you may expect to hear, should I live long enough to tell you."

Ah, Guzman, would I, too, live long enough to tell all of my adventures.

I am grateful for all he has taught me, permitting me to become the best beggar on the streets of Veracruz. And I can only hope that my problems in life will be solved by the way he overcame adversity with guile and guts.

Guzman was, in truth, a mentor, but in the end he taught me more than begging tricks; he showed me a way of life. As I lay in the shade—reflecting on Guzman, waiting for the fray, and wondering what I would do if he failed to show—I found the answer to my own life's journey in the picaresque saga. Like Guzman—expelled from a comfortable life—I would do what I had to do to survive. If it meant lying, stealing, conniving, womanizing... so be it.

Looking back on my lepero life, I was ashamed. I now believed my destiny demanded greater things that cadging alms. Among other things, I read Latin, Greek, and was conversant in waterfront tongues.

I realized at that moment that by exposing me to Guzman, God Himself had pointed out the path of my life.

TWENTY-ONE

Near midday I spotted the fray on the road. With him was Fray Juan, the two sharing a mule. I ran out from my place of hiding and shouted my joy but quickly restraining myself when Fray Antonio gave me a warning look. Obviously he had not revealed my troubles to his friend, and I can imagine why. Fray Antonio, while not a man of sword or fire, had the heart of a lion, a sometimes frightened lion, but one driven by his passion to confront injustice. Fray Juan was more ethereal, a sweet and gentle soul whose heart was faint and tender.

"Cristo, I told Fray Juan that you were so eager to accompany your friends to their village near the road to Jalapa that you asked to meet us along the way. Did your friends reach home all right?"

The fray was asking me if I had had any problems. "Yes, but we were unable to connect with the one named Ramon. He didn't show up."

The fray looked relieved.

I followed behind the mule of the two Spaniards, in accordance with my station.

Jalapa is north of Veracruz and inland. It was on the way to the City of Mexico, and several days' hard walk from Veracruz. I had covered less than half the distance when I met up with the two frays. It would take longer to cover the second part of the journey. After crossing the sands of the tierra caliente and starting up the mountain range, the path became steep and narrow. During the rainy season new streams sprang up along the trail, and the rivers jumped their banks.

There was little talk along the route. I had many questions for the fray, but they went unspoken. From the dark tightness of his features, I knew that all had not gone well in Veracruz. Even though Fray Juan had not been told of my troubles, he was quickly aware that something was wrong.