women did together to have children.
In the morning after breakfast, as soon as we got into the blue Ford, he said what I knew very well he was going to say:
“We’re going to Lima, Mario.”
“And what are my grandparents going to say?” I stammered. “Mamaé, Uncle Lucho.”
“What are they going to say?” he answered. “Shouldn’t a son be with his father? Shouldn’t he live with his father? What do you think? How does that strike you?”
He said this in a quiet voice that I heard him use for the first time, with a cutting tone, emphasizing every syllable, which was soon to instill more fear in me than the sermons on hell given us by Brother Agustín when he was preparing us for first communion, there in Cochabamba.
Two
The Plaza San Martín
At the end of July 1987, I found myself in the far north of Peru, on a half-deserted beach, where, years before, a young man from Piura and his wife had built several bungalows with the idea of renting them to tourists. Isolated, rustic, squeezed in between empty stretches of sand, rock cliffs, and the foamy waves of the Pacific, Punta Sal is one of the most beautiful sites in Peru. It has the air of a place outside time and history with its flocks of seabirds—gannets, pelicans, gulls, cormorants, little ducks, and albatrosses, which the locals call tijeretas— parading in orderly formations from the bright dawns to the blood-red twilights. The fishermen of this remote stretch of the Peruvian coast use rafts still made in exactly the same way as in pre-Hispanic times, simple and light: two or three tree trunks tied together and a pole that serves as both an oar and a rudder, with which the fisherman propels the craft along in sweeping gyres, as if tracing circles in the water. The sight of those rafts had greatly impressed me the first time I visited Punta Sal, since no doubt they were craft identical to the raft from Tumbes that, according to the chronicles of the Conquest, was found by Francisco Pizarro and his comrades, four centuries ago and not far from here, and taken to be the first concrete proof that the stories of a golden empire that had made them venture forth from Panama to these shores were a reality.
I was in Punta Sal with Patricia and my children, to spend the national holiday week there, far from winter in Lima. We had returned to Peru not long before from London, where, for some time now, we were in the habit of spending three months or so every year, and I had intended to take advantage of the stay in Punta Sal to correct the proofs of my latest novel, El hablador ( The Storyteller ), between dips in the ocean and to practice, from morning to night, the solitary vice: reading, constantly reading.
I had turned fifty-one in March. Everything seemed to indicate that my life, an unsettled one since the day I was born, would go by more calmly from now on: spent between Lima and London, and devoted exclusively to writing, with a stint of university teaching every so often somewhere in the United States. Now and again I scribble in my memo books a few work plans for the immediate future, ones that I never carry out altogether. When I reached fifty, I had dreamed up the following five-year plan:
1) A play about a little old Quixote-like man who, in the Lima of the 1950s, embarks on a crusade to save the city’s colonial-era balconies threatened with demolition.
2) A novel, something between a detective story and a fictional fantasy, about cataclysms, human sacrifices, and political crimes in a village in the Andes.
3) An essay on the gestation of Victor Hugo’s Les Misérables .
4) A comedy about a businessman who, in a suite in the Savoy Hotel in London, meets his best friend from his school days, whom he has thought dead, but who has now turned into a good-looking woman, thanks to hormones and surgery; and
5) A historical novel inspired by Flora Tristan, the Franco-Peruvian revolutionary, ideologist, and feminist, who lived in the first third