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I go swimming in the sea in spite of Eduvigis’s warnings about the undertows, the carnivorous salmon escaped from the cages, and the Millalobo, a mythological being, half man and half seal, with a golden pelt, who could abduct me at high tide. To that list of calamities Manuel added hypothermia; he says only a gullible gringa would think of swimming in these freezing waters without a wetsuit. I haven’t actually seen anybody go into the water by choice. Cold water is good for you, my Nini always used to insist when the water heater broke down in the big house in Berkeley—that is, two or three times a week. Last year I abused my body so much, I could have died out in the street; I’m here to recover, and there’s nothing better for that than a swim in the sea. I just hope my cystitis doesn’t come back, but so far so good.
I’ve been to some other islands and towns with Manuel to interview the really old people, and I have a general idea of the archipelago now, although I haven’t been to the south yet. Castro is the heart of the Isla Grande, with more than forty thousand people and a buoyant economy. Buoyant is a slight exaggeration, but after six weeks here, Castro is like New York. The city pokes out of the sea, with wooden houses on stilts all along the shore, painted bright colors to cheer people up during the long winters, when the sky and the water turn gray. There Manuel has his bank account, dentist, and barber; he does his grocery shopping there, orders books and picks them up at the bookstore.
If the sea is choppy and we can’t make it back home, we stay in a guesthouse run by an Austrian lady, whose formidable backside and big round chest make Manuel blush, and stuff ourselves with pork and apple strudel. There aren’t many Austrians around here, but lots of Germans. The immigration policies of this country have been very racist—no Asians, blacks, or indigenous people from elsewhere, only white Europeans. A nineteenth-century president brought Germans from the Black Forest and gave them land in the south—land that wasn’t his to give, but belonged to the Mapuche Indians—with the idea of improving the gene pool; he wanted the Germans to impart punctuality, a love of hard work, and discipline to Chileans. I don’t know if the plan worked the way he’d hoped, but in any case Germans raised up some of the southern provinces with their efforts and populated them with their blue-eyed spawn. Blanca Schnake’s family is descended from those immigrants.
We made a special trip so Manuel could introduce me to Father Luciano Lyon, an amazing old man who was in prison several times during the military dictatorship (1973–89) for defending the persecuted. The Vatican, fed up with slapping the wrists of the rebellious priest, ordered him to retire to a remote country house in Chiloé, but the old combatant wasn’t short of causes to make him indignant here either. When he turned eighty, his admirers from all the islands got together, and twenty buses filled with his parishioners arrived from Santiago. The party lasted for two days on the esplanade in front of the church, with roast lambs and chickens, empanadas, and a river of cheap wine. They had another miracle of the loaves and the fishes, because people kept arriving, and there was always more than enough food. The drunks from Santiago spent the night in the cemetery, paying no attention to the souls in torment.
The priest’s little house was guarded by a majestic rooster with iridescent plumage crowing on the roof and an imposing unshorn ram lying across the threshold as if it were dead. We had to go in through the kitchen door. The ram, appropriately named Methuselah, having escaped the stewpot for so many years, was so old he could barely move.
“What are you doing down this way, so far from your home, girl?” was Father Lyon’s greeting.
“Fleeing from the authorities,” I answered seriously, and he burst out laughing.
“I spent sixteen years doing the very same thing, and to be honest, I miss those days.”
He and Manuel Arias have been friends since 1975, when they were both banished to Chiloé. Being sentenced to banishment, or relegation, as it’s called in Chile, is very harsh, but less so than exile, because at least the convict is in his own country, he told me.
“They sent us far away from our families, to some inhospitable place where we were alone, with no money or work, harassed by the police. Manuel and I were lucky, because we got sent to Chiloé and the people here took us in. You won’t believe me, child, but Don Lionel Schnake, who hated leftists more than the devil, gave us free room and board.”
In that house Manuel met Blanca, the daughter of his kind-hearted host. Blanca was in her early twenties, engaged, and her beauty was commented on by everyone, attracting a pilgrimage of admirers, who weren’t intimidated by the fiancé.
Manuel was in Chiloé for a year, barely earning his keep as a fisherman and carpenter, while he read about the fascinating history and mythology of the archipelago without leaving Castro, where he had to present himself daily at the police station to sign in. In spite of the circumstances, he grew attached to Chiloé; he wanted to travel all over it, study it, tell its stories. That’s why, after a long journey all over the world, he came back to live out his days here. After serving his sentence, he was able to go to Australia, one of the countries that took in Chilean refugees, where his wife was waiting for him. I was surprised to hear that Manuel had a family; he’d never mentioned it. It turns out he’d been married twice, didn’t have any kids, had also been divorced twice, a long time ago; neither of the women lives in Chile.
“Why did you get banished, Manuel?” I asked.
“The military closed the Faculty of Social Sciences, where I was a professor, because they considered it a den of Communists. They arrested lots of professors and students, killed some of them.”
“Were you arrested?”
“Yes.”
“And my Nini? Do you know if they arrested her?”
“No, not her.”
How is it possible that I know so little about Chile? I don’t dare ask Manuel, as I don’t want to seem ignorant, so I started to dig around on the Internet. Thanks to the free flights my dad got us because he’s a pilot, my grandparents took me on trips for every school holiday and summer vacation. My Popo made a list of places we should see after Europe and before we died. So we visited the Galápagos Islands, the Amazon, Cappadocia, and Machu Picchu, but we never came to Chile, as might have been logical. My Nini’s lack of interest in visiting her country is inexplicable; she ferociously defends her Chilean customs and still gets emotional when she hangs the tricolor flag from her balcony in September. I think she cultivates a poetic idea of Chile and fears confronting reality—or there may well be something here she doesn’t want to remember.
My grandparents were experienced and practical travelers. In our photo albums the three of us appear in exotic places always wearing the same clothes, because we’d reduced our baggage to the bare minimum. We each kept one piece of hand luggage packed, ready to go, so we could leave within half an hour, should the opportunity or a whim arise. Once my Popo and I were reading about gorillas in National Geographic, how they’re gentle vegetarians and have strong family bonds, and my Nini, who was passing through the living room with a vase of flowers in her hands, commented offhand that we should go and see them. “Good idea,” answered my Popo, picked up the phone, called my dad, arranged the flights, and the next day we were on our way to Uganda with our battered little suitcases.
My Popo got invited to conferences and to give lectures, and whenever he could, he took us with him; my Nini feared some misfortune would befall us if we were separated. Chile is an eyelash between СКАЧАТЬ