Carlos Fuentes - The Campaign

“No one wants to bury them free, neither the priests nor the government.”

[2]

“You’re looking for Father Quintana? Well, let’s see you find him!” the toothless man in Orizaba said, laughing, when Baltasar Bustos came within sight of that rainy city close to the volcano, a city occupied by the insurgent forces of the priest Anselmo Quintana for no other reason — according to the malicious gossips of Veracruz — than to destroy the Spaniards’ tobacco supplies, or — according to the kindhearted gossips of the same port — to dress his troops in the excellent fabric produced in Orizaba, or — according to the cynics — because the rich Spaniards had hidden their property in the convents and this priest, they knew for a fact, had no respect for nuns; he’d certainly had, with one nun or another, one or another of his many bastards. After all, the principal purpose of this campaign was to frighten the Spaniards and then enter the richest and most devout city to sack it before running off with the loot and mounting the next campaign.

“My God, when will there be peace!” said the creole ladies, fanning themselves before the parish church of Veracruz.

“We’ve put all our faith in Iturbide and the royalist creole officers,” said another lady to Baltasar Bustos.

“Let the war be over, even if the Spaniards go. But, for God’s sake, don’t let the Indians and the blacks take over everything, like that excommunicated, heretical priest Quintana, who’s taken the city of Orizaba. All the decent people have come to the port, fleeing from the outrages perpetrated by that damned priest,” said a coffee grower from Cempoala, standing at the entrance to the License Office. This man, named Menchaca, had come to investigate tax exemptions, so he could export his sacks of coffee. “Around here, they say the Indians did the work of the conquest, because without them the Aztecs would have dined on Cortez and his five hundred Spaniards. Now it’s up to us creoles to bring about independence, just so the Indians don’t take their revenge.”

“Are you asking who this parish priest Quintana is?” the gentlemen playing billiards and smoking in the bars near the docks and the lethargic sea asked Baltasar rhetorically. “A dangerous man. A womanizer. He’s got a ton of kids. He laughs out loud at the edicts of the Inquisition, which excommunicate him. He used to be a parish priest right here near La Antigua. Of course we know him. He liked to bathe naked in the Chachalacas River with his flock. He’s immoral. He would bet on fighting cocks. Do you know why he became a rebel, Captain Saura? Because in 1804 the consolidation law legislated by the Bourbons took away his privileges as a member of the lesser clergy. He lost those privileges, especially the exemption from civil justice. That’s the reason. And now they’ve assumed the privilege of sacking every hacienda they find in their path. Just like Hidalgo, Morelos, and Matamoros. This is a land of rebel priests, who take advantage of religion to fool the asses and behave like pirates.”

“He’s a show-off. He wears fancy cassocks. He covers his head with a red cap, as if he were a cardinal.”

“He’s the heir of Hidalgo and Morelos,” said a young lawyer, slapping Baltasar’s face with a glove as the tiles of an interrupted domino game poured over the floor of the entrance. “He’s our last hope to keep criminals and scoundrels like you, Captain, from exploiting Mexico one second longer. Death to Iturbide! Death to the creoles! Hurrah for Father Quintana and the equality of the races!”

Baltasar Bustos had to agree to a duel with the petty lawyer from Veracruz at six o’clock the next morning on the road to Boca del Río, but that same evening he left on horseback for Orizaba, traveling uphill all the way. Two dawns later, in sight of the misty town where the tropics have hung the veils of an eternal Lent, he had no difficulty entering the town occupied by the famous priest Quintana, the last defender, or so everyone said, of an egalitarian revolution in North America. A few added that it would not be long before this revolution was betrayed by Iturbide and the creole military men.

In any case, this revolution could hardly be expected to triumph, and it would quite properly be the last, Baltasar wrote to us, his friends in Buenos Aires, if it was so careless as to allow anyone at all to ride into the camp of General Quintana and ask for him without being stopped by a single guard or even asked for a password. Why?

“Because Father Quintana says that if someone’s out to get him not even the Pope himself could protect him.” The toothless man from Orizaba who said that to him stared at Baltasar — blue flannel trousers, linen shirt, calico jacket, Panama hat, and the horse that Menchaca the coffee grower had given him just because he liked him — as if to imply that a rich little creole like him, turned out in such clothes and with gold-rimmed glasses, posed no threat to the priest Quintana. And once in the wolf’s mouth, how long would this little gentleman with a straight nose, tangled sideburns, and honey-colored curls last if he tried any mischief?

“Just as night and the mountains, which are our real safeguard, protect our army, the priest Quintana says, ‘He who seeks me will find me.’ Try it, young fellow,” the boy encouraged Baltasar. “Find Anselmo Quintana on your own; there are standing orders never to point him out.”

Veracruz roads are impassable in summer. The rain never ends, but all that water seems to originate in Orizaba and then flow back to it. Baltasar forded the rivers when the roads disappeared under mudslides. Before starting out for the day, he breakfasted on pineapple and mangoes still warm from the sun. But in Orizaba everything smelled of damp earth, and the fruits — oranges, strawberries, quinces, and sloes — boiled in immense caldrons to be made into preserves.

The rebels’ weapons, compared with what he’d seen of José de San Martín’s in Valparaíso and to the arms shipments that passed through Maracaibo, were not impressive. A few rifles, many lances, and even primitive slings. As if to make up for the paucity of artillery, there was an overabundance of archives. Mountains of paper at the entrance to the old tobacco warehouses, where military headquarters had been established. Sheets upon sheets, until they competed with the jealous mountain, the Orizaba peak the Indians called Citlaltepetl, Mountain of the Star. And running like mice around these huge parchment cheeses were secretaries and lawyers, scribes busily writing proclamations, agents and propagandists of all kinds. In greater numbers than the soldiers of the rebel army itself.

Baltasar Bustos had seen enough of the revolution in Spanish America to be able to tell who these people were without anyone’s having to point them out. They were there to offer testimony about deeds, convince the incredulous, give the lie to the malicious, draw up laws, and elucidate constitutions. The star of this legal mountain was eloquence — easy, abundant, solemn, and seductive all at the same time: a rhetorical volcano. And while they were ambitious, these independence lawyers were not cynical. Dorrego and I, Varela, endlessly fixing our clocks in Buenos Aires, often said that in the case of the revolution for independence Pascal’s bet about the existence of God was absolutely pointless: believing in God is a bet you cannot lose. If God exists, I win. If He doesn’t, it doesn’t matter.

In our revolutions (especially in one as fragile and harried as that of the priest Quintana along Mexico’s Gulf Coast), if the independence movement failed, the insurgents would be shot. What was necessary, Xavier Dorrego told me, when he invited me to the estate he’d acquired on the road to San Isidro to admire his most recently acquired clock, was a faith comparable to that of the other Anselm, the saint who argued that if God is the greatest thing we can imagine, the nonexistence of God is impossible, because hardly have we negated God than we find His place taken by the greatest thing we can imagine, which is to say, God. But I, rather more of a Jacobin than our friend Dorrego, preferred to be satisfied with Tertulian’s formula as a basis for belief in God: it’s true because it’s absurd.