Mario Vargas Llosa: The Storyteller

That was how I found out that Matos Mar had gotten Saúl a fellowship to study for a doctorate at the University of Bordeaux. Not wanting to leave his father all by himself, Mascarita had refused it. Was that really the reason why he didn’t go off to Bordeaux? I believed it at the time; today I’m sure he was lying. I know now, though he confessed it to no one and kept his secret under lock and key, that his conversion had continued to work its way within him until it had taken on the lineaments of a mystical ecstasy, perhaps even of a seeking after martyrdom. I have no doubt, today, that he took the trouble to write a thesis and obtain a bachelor’s degree in ethnology just to please his father, knowing the while that he would never be an ethnologist. Though at the time I was wearing myself out trying to land some sort of fellowship that would get me to Europe, I attempted several times to persuade him not to waste such an opportunity. “It’s something that won’t come your way again, Mascarita. Europe! France! Don’t throw a chance like that away, man!” His mind was made up, once and for all: he couldn’t go, he was the only one Don Salomón had in the world and he wasn’t going to abandon him for two or three years, knowing what an elderly man his father was.

Naturally I believed him. The one who didn’t believe him at all was the one who had secured him his fellowship and had such high academic hopes for him: his professor, Matos Mar. The latter appeared one afternoon, as was his habit, at Professor Porras Barrenechea’s to exchange ideas and have tea and biscuits, and told him the news:

“You win, Dr. Porras. The History Department can fill the Bordeaux fellowship this year. Our candidate has turned it down. What do you make of all this?”

“As far as I know, it’s the first time in the history of San Marcos that a student has refused a fellowship to France,” Porras said. “What in the world got into the boy?”

I was there in the room where they were talking, taking notes on the myths of El Dorado and the Seven Cities of Cibola as set down by the chroniclers of the Discovery and the Conquest, and I put my oar in to say that the reason for Saúl’s refusal was Don Salomón and his not wanting to leave him all by himself.

“Yes, that’s the reason Zuratas gives, and I wish it were true,” Matos Mar said, with a skeptical wave of his hand. “But I’m afraid there’s something far deeper than that. Saúl’s starting to have doubts about research and fieldwork. Ethical doubts.”

Porras Barrenechea thrust his chin out and his little eyes had the sly expression they always had when he was about to make a nasty remark.

“Well, if Zuratas has realized that ethnology is a pseudoscience invented by gringos to destroy the Humanities, he’s more intelligent than one might have expected.”

But this did not raise a smile from Matos Mar.

“I’m serious, Dr. Porras. It’s a pity, because the boy has outstanding qualities. He’s intelligent, perceptive, a fine researcher, a hard worker. And yet he’s taken it into his head, can you believe it, that the work we’re doing is immoral.”

“Immoral? Well, when it comes right down to it, who can tell what you’re up to there among the good old chunchos, under cover of prying into their customs?” Porras laughed. “I myself wouldn’t swear to the virtue of ethnologists.”

“He’s convinced that we’re attacking them, doing violence to their culture,” Matos Mar went on, paying no attention to him. “That with our tape recorders and ball-point pens we’re the worm that works its way into the fruit and rots it.”

He then recounted how, a few days before, there had been a meeting in the Department of Ethnology, at which Saúl Zuratas had flabbergasted everyone, proclaiming that the consequences of the ethnologists’ work were similar to those of the activities of the rubber tappers, the timber cutters, the army recruiters, and other mestizos and whites who were decimating the tribes.

“He maintained that we’ve taken up where the colonial missionaries left off. That we, in the name of science, like them in the name of evangelization, are the spearhead of the effort to wipe out the Indians.”

“Is he reviving the fanatical Indigenista movement to save Indian cultures that swept over the campus of San Marcos in the thirties?” Porras sighed. “I wouldn’t be surprised. It comes in waves, like flu epidemics. I can already see Zuratas penning pamphlets against Pizarro, the Spanish Conquest, and the crimes of the Inquisition. No, I don’t want him in the History Department! Let him accept the fellowship, take out French citizenship, and make his name furthering the Black Legend!”

I didn’t pay much attention to what I heard Matos Mar say that afternoon amid the dusty shelves covered with books and busts of Don Quixote and Sancho Panza, in Porras Barrenechea’s Miranor house in the Calle Colina. And I don’t think I mentioned it to Saúl. But today, here in Firenze, as I remember and jot down notes, this episode takes on considerable meaning in retrospect. That fellow feeling, that solidarity, that spell, or whatever it may have been, had by then reached a climax and assumed a different nature. In the eyes of the ethnologists — about whom the least that could be said was that, however shortsighted they might be, they were perfectly aware of the need to understand the jungle Indians’ way of seeing in their own terms — what was it that Mascarita was defending? Was it something as chimerical as the recognition of their inalienable right to their lands, whereupon the rest of Peru would agree to place the jungle under quarantine? Must no one, ever, have the right to enter it, so as to keep those cultures from being contaminated by the miasmas of our own degenerated one? Had Saúl’s purism concerning the Amazon reached such extremes?

The fact was that we saw very little of each other during our last months at San Marcos. I was all wrapped up in writing my thesis, and he had virtually given up his law studies. I met him very infrequently, on the rare occasions when he put in an appearance at the Department of Literature, in those days next door to the Department of Ethnology. We would have a cup of coffee, or smoke a cigarette together while talking under the yellowing palms outside the main building on campus. As we grew to adulthood and became involved in different activities and projects, our friendship, quite close in the first years, evolved into a sporadic and superficial relationship. I asked him questions about his travels, for he was always just back from or just about to set out for the jungle, and I associated this — until Matos Mar’s remarks to Dr. Porras — with his work at the university or his increasing specialization in Amazonian cultures. But, except for our last conversation — that of our taking leave of each other, and his diatribe against the Institute of Linguistics and the Schneils — I think it is true to say that in those last months we never again had those endless dialogues, with both of us speaking our minds freely and frankly, that had been so frequent between 1953 and 1956.

If we had kept them up, would he have opened his heart to me and allowed me to glimpse what his intentions were? Most likely not. The sort of decision arrived at by saints and madmen is not revealed to others. It is forged little by little, in the folds of the spirit, tangential to reason, shielded from indiscreet eyes, not seeking the approval of others — who would never grant it — until it is at last put into practice. I imagine that in the process — the conceiving of a project and its ripening into action — the saint, the visionary, or the madman isolates himself more and more, walling himself up in solitude, safe from the intrusion of others. I for my part never even suspected that Mascarita, during the last months of our life at San Marcos — we were both adults by then — could be going through such an inner upheaval. That he was more withdrawn than other mortals or, more probably, became more reserved on leaving adolescence behind, I had indeed noticed. But I put it down entirely to his face, interposing its terrible ugliness between himself and the world, making his relationship with others difficult. Was he still the laughing, likable, easygoing person of previous years? He had become more serious and laconic, less open than before, it seems to me. But there I don’t quite trust my memory. Perhaps he went on being the same smiling, talkative Mascarita whom I knew in 1953, and my imagination has changed him so as to make him conform more closely to the other one, the one of future years whom I did not know, whom I must invent, since I have given in to the cursed temptation of writing about him.