ALSO BY CARLOS FUENTES
Aura
The Buried Mirror
Burnt Water
The Campaign
A Change of Skin
Christopher Unborn
Constancia and Other Stories for Virgins
The Crystal Frontier
The Death of Artemio Cruz
Diana: The Goddess Who Hunts Alone
Distant Relations
The Eagle’s Throne
The Good Conscience
Happy Families
The Hydra Head
Inez
Myself with Others
A New Time for Mexico
The Old Gringo
The Orange Tree
Terra Nostra
This I Believe: An A to Z of a Life
Where the Air Is Clear
The Years with Laura Diaz
Destiny and Desire is a work of fiction. Names, characters, places, and incidents are the products of the author’s imagination or are used fictitiously. Any resemblance to actual events, locales, or persons, living or dead, is entirely coincidental.
English translation copyright © 2011 by Edith Grossman
All rights reserved.
Jacket design: Flamur Tonuzi
Jacket illustration: Thomas Woodruff
Published in the United States by Random House, an imprint of The Random House Publishing Group, a division of Random House, Inc., New York.
RANDOM HOUSE and colophon are registered trademarks of Random House, Inc.
Originally published in Spanish as La voluntad y la fortuna by Alfaguara, Mexico City, Mexico, in 2008, copyright © 2008 by Carlos Fuentes.
Library of Congress Cataloging-in-Publication Data
Fuentes, Carlos.
[Voluntad y la fortuna. English]
Destiny and desire : a novel / Carlos Fuentes ; translated by Edith Grossman.
p. cm.
Originally published in Spanish as La voluntad y la fortuna by Alfaguara, Mexico City, in 2008.
eISBN: 978-0-679-60445-7
1. Grossman, Edith, 1936– II. Title.
PQ7297.F793V6413 2011
863′.64—dc22 2010015078
Title-page image copyright © iStockphoto.com / © Jhason Abuan
Jacket design: Flamur Tonuzi
Jacket illustration: Thomas Woodruff
www.atrandom.com
v3.1
For my children
Cecilia
Natacha
Carlos
Contents
Cover
Other Books by This Author
Title Page
Copyright
Dedication
Prelude: Severed Head
PART ONE Castor and Pollux
PART TWO Miguel Aparecido
PART THREE Max Monroy
PART FOUR Cain and Abel
Epilogue: Ascent to Heaven
About the Author
About the Translator
Prelude
SEVERED HEAD
At night the sea and the sky are one and even the earth becomes confused with the dark immensity that envelops everything. There are no chinks. No breaks. No breaches. Night is the best representation of the infinitude of the universe. It makes us believe that nothing has a beginning and nothing has an end. Especially if (as is the case tonight) there are no stars.
The first lights appear and the separation begins. The ocean withdraws to its own geography, a veil of water that conceals deep-sea mountains, valleys, ravines. The ocean bottom is a chamber whose echoes never reach us, least of all me, during the small hours.
I know that day will destroy the illusion. And if dawn never breaks again, then what? Then I’ll think the ocean has stolen my form.
The Pacific really is a tranquil ocean now, as white as a large basin of milk. The waves have warned it that earth is approaching. I try to measure the distance between two waves. Or is it time that separates them, not distance? Answering this question would solve my own mystery. The ocean is undrinkable, but it drinks us. Its softness is a thousand times greater than earth’s. But we hear only the echo, not the voice of the sea. If the sea were to shout, we would all be deaf. And if the sea were to stop, we would all be dead. There is no unmoving sea. Its perpetual motion gives oxygen to the world. If the sea doesn’t move, we all suffocate. Not death by water but by asphyxiation.
Dawn breaks and daylight determines the sea’s color. The blue of the water is merely a dispersion of light. The color blue means that the solar sphere has conquered the clarity of the water, providing it with a covering that doesn’t belong to it, that isn’t its skin, if in fact the ocean also has skin … What will the new day illuminate? I’d like to give a very fast answer because I’m losing the words to tell you, the survivors, this tale.
If the newborn sun and the dying night don’t speak for me, I’ll have no history. The history I want to tell all of you who still live. I believe the sea lives and that each wave that washes over my head feels the earth, touches my flesh, looks for my gaze and finds it, stupefied. Or rather bewildered. Incredulous.
I look without looking. I’m afraid of being seen. I’m not what you would call a “pleasant” sight. I’m the thousandth severed head so far this year in Mexico. I’m one of fifty decapitated heads this week, the seventh today, and the only one in the past three and a quarter hours.
The rising sun is reflected in my open eyes. My head has stopped bleeding. A thick liquid runs from the encephalic mass into the sand. My lids will never close again, as if my thoughts will continue to dampen the earth.
Here is my severed head, lost like a coconut on the shores of the Pacific Ocean along the Mexican coast of Guerrero.
My head torn away like the head of a dead fetus that has to lose it so the headless body can be born in spite of everything, quiver for a few moments, and die as well, drowned in blood, allowing the mother to be saved and to cry. After all, the efficacy of the guillotine was tested first by severing the heads of corpses, not kings.
My head was cut off by machete blows. My neck is a cloth that unravels into shreds. My eyes are two open beacons of astonishment until the next tide carries them out and the fish swim into my head through the sacrificial orifice and the gray matter spills in one piece onto the sand, like an overturned bowl of soup, lost in the earth, forever invisible unless a fee is paid by national and foreign tourists. We’re in the tropics, damn it! Don’t you know that, you people who are still alive or who believe you are living?
My brain stopped controlling the movements of a body it can no longer find. My head abandoned my body. Without a body, what good does it do to breathe, circulate, sleep? Even if these are the oldest areas inside my head, do new zones await me in the part of my brain I didn’t use in life? I no longer have to control balance, posture, respiration, the rhythm of my heart. Am I entering an unknown reality, the one the unused portion of my brain will soon reveal to me?
Those who have been guillotined don’t lose their head right away. They have a few seconds—perhaps minutes—to move their bulging eyes, ask themselves what happened, where am I, what’s waiting for me, with a tongue that, separated from the body, does not stop moving, loquacious, idiotic, about to lose itself forever in the mystery of finding out what happened to my trunk instead of focusing urgently on the greatest duty of a severed head, which is to recreate the body in its mind and say: This is the head of Josué, the son of unknown parents, who is searching for his living body, the one he had in life, the one he felt night and day, the one that woke every morning with a life’s plan negated, of course it was! by the image in the first mirror of the day. I, Josué, whose only concern at this moment is not biting my tongue. Because although my head is severed, my to
ngue attempts to speak, freed at last, and succeeds only in biting itself, biting itself as one bites a sausage or a hamburger. Flesh we are and to flesh we return. Is that how it goes? Is that the prayer? My eyes without sockets look for the world.
I was a body. I had a body. Will I be a soul?
Permit me to introduce myself. Or rather: introduce my body, violently separated (you know this already) from my head. I speak of my body because I’ve lost it and will not have another opportunity to introduce it to all of you, gentle readers, or to myself. In this way I can indicate, once and for all, that the following narration has been dictated by my head and only my head, since my detached body is nothing more than a memory: one that can be transmitted and left in the hands of the forewarned reader.
Forewarned indeed: The body is at least half of what we are. Still, we keep it hidden in a verbal closet. For the sake of modesty, we do not refer to its invaluable and indispensable functions. Forgive me: I will speak in detail about my body. Because if I don’t, very soon my body will be nothing but an unburied corpse, a slaughtered fowl, an anonymous loin. And if you, being very well bred, don’t want to know about my bodily intimacies, skip this chapter and begin your reading with the next one.
I am a twenty-seven-year-old man, one meter seventy-eight centimeters tall. Every morning I look at myself naked in my bathroom mirror and caress my cheeks in anticipation of the daily ceremony: Shave my beard and upper lip, provoke a strong response with Jean-Marie Farina cologne on my face, resign myself to combing black, thick, untamable hair. Close my eyes. Deny to my face and head the central role my death will be certain to give them. Concentrate instead on my body. The trunk that is going to be separated from my head. The body that occupies me from my neck to my extremities, covered in skin the color of pale cinnamon and tipped with nails that will continue to grow for hours and days after death, as if they wanted to scratch at the lid of the coffin and shout I’m here, I’m still alive, you made a mistake when you buried me.
This is a purely metaphysical consideration, as is terror in its passing and permanent forms. I ought to concentrate here and now on my skin: I ought to rescue my physical being in all its completeness before it’s too late. This is the organ of touch that covers my whole body and extends inside it with acts of anal mischief both modest and permissible if I compare them to the female gender’s major jokes, the incessant entering and leaving of foreign bodies (notoriously the male’s penis and sacredly the body of a child, while from my masculine wrappings only semen and urine come out in front and in back, just like chez la femme, shit and in cases of constipation, the deep communion of the suppository). Now I hum: “The bullock shits, so does the bird, and the best-looking babe will drop her turd.” Broad, generous entrances and exits in the woman. Narrow, mean ones in the man: the urethra, the anus, urine, shit. The names are clear and brutal, the nicknames obscure and laughable: Bellini’s duct, Henle’s loop, Bowman’s capsule, Malpighi’s glomerulus. Dangers: anuria and uremia. No urine. Urine in the blood. I avoided them. In the end, everything in life is avoidable except death.
I used to sweat. In life my entire body would sweat except for my eyelids and the edge of my lips. My sweat was clean, salty, with no bad odor, though sweating and urinating were human products distinguishable by the different quality of their smell. I never needed deodorants. I had noble, clean armpits. My urine did smell bad, of abandoned hovels and lightless caves. My shit varied according to circumstances, depending especially on diet. Mexican food brings us dangerously close to diarrhea, North American to stomach cramps, British to constipation. Only Mediterranean cuisine assures us of a healthy balance between what comes in at the mouth and what goes out through the asshole, as if olive oil and vinegar from Modena, the produce of the gardens of Southern Europe, peaches and figs, melons and peppers, knew beforehand that the pleasure of eating should be balanced by the pleasure of shitting, very much in accordance with Quevedo’s lines: “I love you more than a strong desire to take a shit.”
In any case—in my case—shit is almost always firm and brown, sometimes artfully coiled like the clay turds sold in the markets, sometimes diluted and tortured by our hot national spices: O shit of mine. And rarely (above all when I travel) reticent and ugly-looking.
I know that with these diversions, my dear survivors, I am putting off what is most important. Getting to my head. Telling you what my face was like after making it clear that the buttocks, as everyone knows, are man’s second face. Or are they the first?
I’ve already indicated, when combing my hair, that I have a good Indian thatch of dark hair, more deeply rooted than a maguey. I have to say that my eyes are dark and set deep in the sockets of a bony facial structure that would be almost transparent if not for the dark mask of my skin. (Dark skin hides feelings better than white. That’s why when they are revealed, they are more brutal though less hypocritical.) In short, I have invisible eyebrows, a pleasant, slender mouth, almost always smiling for no reason other than courtesy. Ears neither large nor small, barely adequate to my extremely thin face, skin adhering to bone, the roots of my hair springing up like nocturnal thickets that grow without light.
And I have a nose. It isn’t just any nose but a large proboscis, slender, fortunately, but long and thin, like a periscope of the soul that precedes the eyes to explore the landscape and find out if it’s worth disembarking or if it’s better to remain withdrawn deep in the sea of existence.
The wide Sargasso of anticipated death.
The sea that ascends in small waves, obliging me to swallow it before it reaches the orifices of my large nose, jutting out between the beach and the dawn tide.
I am a body. I will be a soul.
BIG BEAK. MONSTER schnoz. Elephant honker. Anteater snout. Pinocchio. Tapir. Dumbo (despite normal ears). The uproar in the schoolyard showed no preference among the epithets hurled at me by the mob of identical snot-noses in their uniforms of white shirt and blue tie, always badly knotted, as if not using the top button at the collar were a universal sign of rebellion controlled in the long run by the double discipline of teacher and religion. Blue sweater, gray trousers. Only at the extremities did this gang of schoolboys display their indolence and brutality. Leather shoes scuffed by the habit of kicking, kicking balls in the schoolyard, kicking desks in the classroom, kicking trees on the street, using kicks to demonstrate that though it might be without words they were protesting, they were born to protest, they were not conformists. Should I have been grateful to be the only thing they attacked with words and not blows?
I don’t know. The jeering ferocity of their faces was such that, in spite of my esthetic intention to single out from the ugliest not the best-looking—there were none of those—but the least “ferocious,” when they attacked I saw a single beast, a single face with bared teeth and eyes with metallic lids, as if they were protecting a strongbox of unspeakable emotions behind prison bars, for I never lost sight of the fact that these same assholes who were assaulting me on account of my big nose would be praying later with heads bowed and singing the national anthem, chins trembling with pride.
At the Jalisco school, so named since revolutionary liberalism prohibited the teaching of religion and revolutionary conservatism turned a blind eye and permitted it, but only if the schools proclaimed not their faith but their historical or geographical patriotism: Columbus, Bolívar, Homeland, Mexico were transformed into pseudonyms for schools run by Jesuits, Marists, Christian Brothers, and, in the case of the academy I was sent to, Catholic Presbyters, and therefore, among ourselves, the school was known as the Presbytery and not as Jalisco. It was a way of mocking the shared hypocrisy of the government and the clergy. Jalisco on the outside. Presbytery on the inside.
Big Beak, Pinocchio, Monster Schnoz, the insults rained down on me, obliging me to retreat as they moved forward like a column of troops led by a horrible kid with a shaved head, piggy eyes, a beet-red mouth, ears stuck to his skull, and the attitude of a great highwayman, a forwar
d-thrusting stance, a posture of defiance not only toward me but toward the world: He was the most nonconformist of nonconformists; his tie was knotted on his chest and wrapped around his neck, accentuating his air of a bandit. It was strange. This being the apparent head of the mob of schoolboys, a feeling whose origin I could not determine told me the guerrilla leader was waging war not against me and my nose but against something else, something closer to him that made my presence disappear as soon as the bell rang and recess was over—or as soon as one of the teachers intervened who, until that moment, had not even noticed what was happening to me, as if assaulting a student, even verbally, were not very different from playing basketball, telling jokes, or eating a piece of cake.
I gave instructions to my spirit. “Hold on, Josué. Don’t give in. Don’t return their insults. Arm yourself with patience. Defeat them with your self-control. Don’t even think about hitting anybody. Whoever gets angry loses. Stay serious and calm. They’ll end up respecting you, you’ll see.”
Until the day my good advice was betrayed by my evil impulses and I hauled off and socked the baldest of the bald. The conflict of San Quintín broke out (students of history: In this battle, Philip II defeated France and was covered in glory) in the midst of a colossal confusion that eventually turned into defeat, and also recalled Rosario de Amozoc, when a free-for-all dissolved all doubts in a brawl worthy of saloon fights in westerns. Or a donnybrook, the British version of a brawl, fracas, mêlée, brouhaha, uproar, tumult, hullabaloo, pandemonium, charivari, turmoil, logomachy, and, in general, chaos pure and simple. That is, the bald kid fell back against his comrades, who threw him back at me, though the guerrilla fighter had slipped and hit his face on the paving tiles in the yard, which provoked an argument between two, then four, then seven comrades about who had made the champion fall, and then another boy boldly stood at my side, faced the crowd of schoolboys, and shouted that the next blow would be struck not at me but at him.