He was perfectly happy again. He didn’t want to go on Friday; he didn’t want to go at all. He wanted to stay with us and come with us to England when we went home.

  So, another trip to the friend, the Mexican, who had found us the other mozo. Now to put off the other boy again: but then, they are like that.

  And the Mexican, who had known Rosalino when he first carne down from the hills and could speak no Spanish, told us another thing about him.

  In the last revolution — a year ago — the revolutionaries of the winning side wanted more soldiers from the hills. The alcalde of the hill-village was told to pick out young men and send them down to the barracks in the city. Rosalino was among the chosen.

  But Rosalino refused, said again No quiero! He is one of those, like myself, who have a horror of serving in a mass of men, or even f being mixed up with a mass of men. He obstinately refused, Whereupon the recruiting soldiers heat him with the butts of their rifles till he lay unconscious, apparently dead.

  Then, because they wanted him at once, and he would now be no good for some time, with his injured back, they left him, to get the revolution over without him.

  This explains his fear of furniture-carrying, and his fear of being ‘caught’.

  Yet that little Aurelio, the friend’s mozo, who is not above four feet six in height, a tiny fellow, fared even worse, He, too, is from the hills. In this village, a cousin of his gave some information to the losing side in the revolution. The cousin wisely disappeared.

  But in the city, the winning side seized Aurelio, since he was the cousin of the delinquent. In spite of the fact that he was the faithful mozo of a foreign resident, he was flung into prison. Prisoners in prison are not fed. Either friends or relatives bring them food, or they go very, very thin. Aurelio had a married sister in town, but she was afraid to go to the prison lest she and her husband should be seized. The master, then, sent his new mozo twice a day to the prison with a basket; the huge, huge prison, for this little town of a few thousands.

  Meanwhile the master struggled and struggled with the ‘authorities’ — friends of the people — for Aurelio’s release. Nothing to be done.

  One day the new mozo arrived at the prison with the basket, to find no Aurelio. A friendly soldier gave the message Aurelio had left. ‘Adios a mi patrón. Me llevan.’ Oh, fatal words: ‘Me llevan.’ — They are taking me off. The master rushed to the train: it had gone, with the dwarf, plucky little mozo, into the void.

  Months later, Aurelio reappeared. He was in rags, haggard, and his dark throat was swollen up to the ears. He had been taken off, two hundred miles into Vera Cruz State. He had been hung up by the neck, with a fixed knot, and left hanging for hours. Why? To make the cousin come and save his relative: put his own neck into a running noose. To make the absolutely innocent fellow confess: what? Everybody knew he was innocent. At any rate, to teach everybody better next time. Oh, brotherly teaching!

  Aurelio escaped, and took to the mountains. Sturdy little dwarf of a fellow, he made his way back, begging tortillas at the villages, and arrived, haggard, with a great swollen neck, to find his master waiting, and another ‘party’ in power. More friends of the people.

  Tomorrow is another day. The master nursed Aurelio well, and Aurelio is a strong, if tiny, fellow, with big, brilliant black eyes that for the moment will trust a foreigner, but none of his own people. A dwarf in stature, but perfectly made, and very strong. And very intelligent, far more quick and intelligent than Rosalino.

  Is it any wonder that Aurelio and Rosalino, when they see the soldiers with guns on their shoulders marching towards the prison with some blanched prisoner between them — and one sees it every few days — stand and gaze in a blank kind of horror, and look at the patrón, to see if there is any refuge?

  Not to be caught! Not to be caught! It must have been the prevailing motive of Indian-Mexico life since long before Montezuma marched his prisoners to sacrifice.

  4 - MARKET DAY

  This is the last Saturday before Christmas. The next year will be momentous, one feels. This year is nearly gone. Dawn was windy, shaking the leaves, and the rising sun shone under a gap of yellow cloud. But at once it touched the yellow flowers that rise above the patio wall, and the swaying, glowing magenta of the bougainvillea, and the fierce red outbursts of the poinsettia. The poinsettia is very splendid, the flowers very big, and of a sure stainless red. They call them Noche Buenas, flowers of Christmas Eve. These tufts throw out their scarlet sharply, like red birds ruffling in the wind of dawn as if going to bathe, all their feathers alert. This for Christmas, instead of holly-berries. Christmas seems to need a red herald.

  The yucca is tall, higher than the house. It is, too, in flower, hanging an arm’s-length of soft creamy bells, like a yard-long grape-cluster of foam. And the waxy bells break on their stems in the wind, fall noiselessly from the long creamy bunch, that hardly sways.

  The coffee-berries are turning red. The hibiscus flowers, rose-coloured, sway at the tips of the thin branches, in rosettes of soft red.

  In the second patio, there is a tall tree of the flimsy acacia sort. Above itself it puts up whitish fingers of flowers, naked on the blue sky. And in the wind these fingers of flowers in the bare blue sky, sway, sway with the reeling, roundward motion of tree-tips in a wind.

  A restless morning, with clouds lower down, moving also with a larger roundward motion. Everything moving. Best to go out in motion too, the slow roundward motion like the hawks.

  Everything seems slowly to circle and hover towards a central point, the clouds, the mountains round the valley, the dust that rises, the big, beautiful, white-barred hawks, gabilanes, and even the snow-white flakes of flowers upon the dim palo-blanco tree. Even the organ cactus, rising in stock-straight clumps, and the candelabrum cactus, seem to be slowly wheeling and pivoting upon a centre, close upon it.

  Strange that we should think in straight lines, when there are none, and talk of straight courses, when every course, sooner or later, is seen to be making the sweep round, swooping upon the centre. When space is curved, and the cosmos is sphere within sphere, and the way from any point to any other point is round the bend of the inevitable, that turns as the tips of the broad wings of the hawk turn upwards, leaning upon the air like the invisible half of the ellipse. If I have a way to go, it will be round the swoop of a bend impinging centripetal towards the centre. The straight course is hacked out in wounds, against the will of the world.

  Yet the dust advances like a ghost along the road, down the valley plain. The dry turf of the valley-bed gleams like soft skin, sunlit and pinkish ochre, spreading wide between the mountains that seem to emit their own darkness, a dark-blue vapour translucent, sombring them from the humped crests downwards. The many-pleated, noiseless mountains of Mexico.

  And away on the footslope lie the white specks of Huayapa, among its lake of trees. It is Saturday, and the white dots of men are threading down the trail over the bare humps to the plain, following the dark twinkle-movement of asses, the dark nodding of the woman’s head as she rides between the baskets. Saturday and market-day, and morning, so the white specks of men, like sea-gulls on plough-land, come ebbing like sparks from the palo-blanco, over the fawn undulating of the valley slope.

  They are dressed in snow-white cotton, and they lift their knees in the Indian trot, following the ass where the woman sits perched between the huge baskets, her child tight in the rebozo, at the brown breast. And girls in long, full, soiled cotton skirts running, trotting, ebbing along after the twinkle-movement of the ass. Down they come in families, in clusters, in solitary ones, threading with ebbing, running, barefoot movement noiseless towards the town, that blows the bubbles of its church-domes above the stagnant green of trees, away under the opposite fawn-skin hills.

  But down the valley middle comes the big road, almost straight. You will know it by the tall walking of the dust, that hastens also towards the town, overtaking, overpassing everybody. Overpassing all the dark little figures and the white specks that thread tinily, in a sort of underworld, to the town.

  From the valley villages and from the mountains the peasants and the Indians are coming in with supplies, the road is like a pilgrimage, with the dust in greatest haste, dashing for town. Dark-eared asses and running men, running women, running girls, running lads, twinkling donkeys ambling on fine little feet, under twin baskets with tomatoes and gourds, twin great nets of bubble-shaped jars, twin bundles of neat-cut faggots of wood, neat as bunches of cigarettes, and twin net-sacks of charcoal. Donkeys, mules, on they come, pannier baskets making a rhythm under the perched woman, great bundles bouncing against the sides of the slim-footed animals. A baby donkey trotting naked after its piled-up dam, a white, sandal-footed man following with the silent Indian haste, and a girl running again on light feet.

  Onwards, on a strange current of haste. And slowly rowing among the, foot-travel, the ox-wagons rolling solid wheels below the high net of the body. Slow oxen, with heads pressed down nosing to the earth, swaying, swaying their great horns as a snake sways itself, the shovel-shaped collar of solid wood pressing down on their necks like a scoop. On, on between the burnt-up turf and the solid, monumental green of the organ cactus. Past the rocks and the floating palo-blanco flowers, past the towsled dust of the mesquite bushes. While the dust once more, in a greater haste than anyone, comes tall and rapid down the road, overpowering and obscuring all the little people, as in a cataclysm.

  They are mostly small people, of the Zapotec race: small men with lifted chests and quick, lifted knees, advancing with heavy energy in the midst of dust. And quiet, small, round-headed women running barefoot, tightening their blue rebozos round their shoulders, so often with a baby in the fold. The white cotton clothes of the men so white that their faces are invisible places of darkness under their big hats. Clothed darkness, faces of night, quickly, silently, with inexhaustible energy advancing to the town.

  And many of the serranos, the Indians from the hills, wearing their little conical black felt hats, seem capped with night, above the straight white shoulders. Some have come far, walking all yesterday in their little black hats and black-sheathed sandals. Tomorrow they will walk .back. And their eyes will be just the same, black and bright and wild, in the dark faces. They have no goal, any more than the hawks in the air, and no course to run, any more than the clouds.

  The market is a huge roofed-in place. Most extraordinary is the noise that comes out, as you pass along the adjacent street. It is a huge noise, yet you may never notice it. It sounds as if all the ghosts in the world were talking to one another, in ghost-voices, within the darkness of the market structure. It is a noise something like rain, or banana leaves in a wind. The market, full of Indians, dark-faced, silent-footed, hush-spoken, but pressing in in countless numbers. The queer hissing murmurs of the Zapotec idioma, among the sounds of Spanish, the quiet, aside, voices of the Mixtecas.

  To buy and to sell, but above all, to commingle. In the old world, men make themselves two great excuses for coming together to a centre, and commingling freely in a mixed, unsuspicious host. Market and religion. These alone bring men, unarmed, together since time began. A little load of firewood, a woven blanket, a few eggs and tomatoes are excuse enough for men, women, and children to cross the foot-weary miles of valley and mountain. To buy, to sell, to barter, to exchange. To exchange, above all things, human contact.

  That is why they like you to bargain, even if it’s only the difference of a centavo. Round the centre of the covered market where there is a basin of water, are the flowers: red, white, pink roses in heaps, many-coloured little carnations, poppies, bits of larkspur, lemon and orange marigolds, buds of madonna lilies, pansies, a few forget-me-nots. They don’t bring the tropical flowers. Only the lilies come wild from the hills, and the mauve red orchids.

  ‘How much this bunch of cherry-pie heliotrope?’ ‘Fifteen centavos.’

  ‘Ten.’

  ‘Fifteen.’

  You put back the cherry-pie, and depart. But the woman is quite content. The contact, so short even, brisked her up. ‘Pinks?’

  ‘The red one, Señorita? Thirty centavos.’

  ‘No. I don’t want red ones. The mixed.’

  ‘Ah!’ The woman seizes a handful of little carnations of all colours, carefully puts them together. ‘Look, Señorita! No more?’

  ‘No, no more. How much?’

  ‘The same. Thirty centavos.’

  ‘It is much.’

  ‘No, Señorita, it is not much. Look at this little bunch. It is eight centavos.’ — Displays a scrappy little bunch. Come then, twenty-five.’

  ‘No! Twenty-two.’

  ‘Look!’ She gathers up three or four more flowers, and claps them to the bunch. ‘Two reales, Señorita.’

  It is a bargain. Off you go with multicoloured pinks, and the woman has had one more moment of contact, with a stranger, a perfect stranger. An intermingling of voices, a threading together of different wills. It is life. The centavos are an excuse.

  The stalls go off in straight lines, to the right, brilliant vegetables, to the left, bread and sweet buns. Away at the one end, cheese, butter, eggs, chicken, turkeys, meat. At the other, the native-woven blankets and rebozos, skirts, shirts, handkerchiefs. Down the far-side, sandals and leather things.

  The sarape men spy you, and whistle to you like ferocious birds, and call ‘Señor! Señor! Look!’ Then with violence one flings open a dazzling blanket, while another whistles more ear-piercingly still, to make you look at his blanket. It is the veritable den of lions and tigers, that spot where the sarape men have their blankets piled on the ground. You shake your head, and flee.

  To find yourself in the leather avenue.

  ‘Señor! Señora Look! Huaraches! Very fine, very finely made! Look, Señor!’

  The fat leather man jumps up and holds a pair of sandals at one’s breast. They are of narrow woven strips of leather, in the newest Paris style, but a style ancient to these natives. You take them in your hand, and look at them quizzically, while the fat wife of the huarache man reiterates, ‘Very fine work. Very fine. Much work!’

  Leather men usually seem to have their wives with them. ‘How much?’

  ‘Twenty reales.’

  ‘Twenty!’ — in a voice of surprise and pained indignation. ‘How much do you give?’

  You refuse to answer. Instead you put the huaraches to your nose. The huarache man looks at his wife, and they laugh aloud.

  ‘They smell,’ you say.

  ‘No, Señor, they don’t smell!’ — and the two go off into fits of laughter.

  ‘Yes, they smell. It is not American leather.’

  ‘Yes, Señor, it is American leather. They don’t smell, Señor. No, they don’t smell.’ He coaxes you till you wouldn’t believe your own nose.

  ‘Yes, they smell.’

  ‘How much do you give?’

  ‘Nothing, because they smell.’

  And you give another sniff, though it is painfully unnecessary. And in spite of your refusal to bid, the man and wife go into fits of laughter to see you painfully sniffing.

  You lay down the sandals and shake your head.

  ‘How much do you offer?’ reiterates the man, gaily.

  You shake your head mournfully, and move away. The leather man and his wife look at one another and go off into another fit of laughter, because you smelt the huaraches, and said they stank.

  They did. The natives use human excrement for tanning leather. When Bernal Diaz came with Cortés to the great market-place of Mexico City, in Montezuma’s day, he saw the little pots of human excrement in rows for sale, and the leather-makers going round sniffing to see which was the best, before they paid for it. It staggered even a fifteenth-century Spaniard. Yet my leather man and his wife think it screamingly funny that I smell the huaraches before buying them. Everything has its own smell, and the natural smell of huaraches is what it is. You might as well quarrel with an onion for smelling like an onion.

  The great press of the quiet natives, some of them bright and clean, many in old rags, the brown flesh showing through the rents in the dirty cotton. Many wild hillmen, in their little hats of conical black felt, with their wild, staring eyes. And as they cluster round the hat-stall, in a long, long suspense of indecision before they can commit themselves, trying on a new hat, their black hair gleams blue-black, and falls thick and rich over their foreheads, like gleaming bluey-black feathers.

  And one is reminded again of the blue-haired Buddha, with the lotus at his navel.

  But already the fleas are travelling under one’s clothing.

  Market lasts all day. The native inns are great dreary yards with little sheds, and little rooms around. Some men and families who have come from far, will sleep in one or other of the little stall-like rooms. Many will sleep on the stones, on the earth, round the market, anywhere. But the asses are there by the hundred, crowded in the inn-yards, drooping their ears with the eternal patience of the beast that knows better than any other beast that every road curves round to the same centre of rest, and hither and thither means nothing.

  And towards nightfall the dusty road will be thronged with shadowy people and unladen asses and new-laden mules, urging silently into the country again, their backs to the town, glad to get away from the town, to see the cactus and the pleated hills, and the trees that mean a village. In some village they will lie under a tree, or under a wall, and sleep. Then the next day, home.

  It is fulfilled, what they came to market for. They have sold and bought. But more than that, they have had their moment of contact and centripetal flow. They have been part of a great stream of men flowing to a centre, to the vortex of the marketplace. And here they have felt life concentrate upon them, they have been jammed between the soft hot bodies of strange men come from afar, they have had the sound of strangers’ voices in their ears, they have asked and been answered in unaccustomed ways.

  There is no goal, and no abiding-place, and nothing is fixed, not even the cathedral towers. The cathedral towers are slowly leaning, seeking the curve of return. As the natives curved in a strong swirl, towards the vortex of the market. Then on a strong swerve of repulsion, curved out and away again, into space.

 

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