Maya's Notebook: A Novel (5 page)

In a picture of my family that I painted in kindergarten, I put my grandparents in full color in the center of the page, and way over on one side I added a fly—my dad’s plane—and a crown on the other representing my blue-blooded mother. In case there were any doubts, the next day I took my book, where the princess appeared in an ermine cape riding a white bear. The whole class laughed at me in uni
son. Later, back at home, I put the book in the oven with the corn pie, which is baked at 350º. After the firefighters left and the cloud of smoke began to lift, my grandmother bombarded me with the usual shouts of “You little shit!” while my Popo tried to rescue me before she ripped my head off. Between hiccups, with snot running down my face, I told my grandparents that at school they called me “the orphan of Lapland.” My Nini, in one of her sudden mood changes, squeezed me against her papaya breasts and assured me there was nothing orphaned about me, I had a father and grandparents, and the next swine who dared to insult me was going to have to deal with the Chilean mafia. This mafia was composed of her alone, but Mike O’Kelly and I were so afraid of her that we called my Nini Don Corleone.

My grandparents pulled me out of kindergarten and for a while taught me the basics of coloring and making worms out of Play-Doh at home, until my dad returned from one of his trips and decided that I needed to socialize with people my own age, not only with O’Kelly’s drug addicts, apathetic hippies, and the implacable feminists who were drawn to my grandmother. The new school was in two old houses joined by a second-floor bridge with a roof, an architectural challenge held aloft by the effect of its curvature, like cathedral domes, according to my Popo’s explanation, although I hadn’t asked. They taught using an Italian system of experimental education in which the students did whatever the fuck we wanted. The classrooms had no blackboards or desks, we sat on the floor, the teachers didn’t wear bras or shoes, and everyone learned at their own pace. My dad might have preferred a military academy, but he
didn’t interfere with my grandparents’ decision, since it would be up to them to deal with my teachers and help with my homework.

“This kid’s retarded,” decided my Nini when she saw how slowly I was learning. Her vocabulary is peppered with politically unacceptable expressions, like retard, fatso, dwarf, hunchback, faggot, butch, chinkie-rike-eat-lice, and lots more that my grandfather tried to put down to the limitations of his wife’s English. She’s the only person in Berkeley who says “black” instead of “African American.” According to my Popo, I wasn’t deficient mentally, but rather overly imaginative, which is less serious, and time proved him right, because as soon as I learned my alphabet I began to read voraciously and to fill up notebooks with pretentious poems and an invented sad and bitter story of my life. I’d realized that in writing happiness is useless—without suffering there is no story—and I secretly savored being called an orphan; the only orphans on my radar were those from classic tales, and they were all very wretched.

My mother, Marta Otter, the improbable Laplander princess, disappeared into the Scandinavian mists before I could even catch her scent. I had a dozen photographs of her and a present she sent by mail for my fourth birthday, a mermaid sitting on a rock inside a glass ball, where it looked as if it was snowing when you shook it. That ball was my most precious treasure until I was eight, when it suddenly lost its sentimental value, but that’s another story.

I’m furious because my only
valuable possession has disappeared, my civilized music, my iPod. I think Juanito Corrales took it. I didn’t want to make trouble for him, poor kid, but I had to tell Manuel, who didn’t think it was a big deal; he said Juanito’ll use it for a few days and then put it back where it was. That’s the way things work in Chiloé, it seems. Last Wednesday someone brought back an ax that had been taken without permission from the woodshed more than a week before. Manuel suspected he knew who had it, but it would have been an insult to ask for it back, since borrowing is one thing and theft is something else altogether. Chilotes, descendants of dignified indigenous people and haughty Spaniards, are proud. The man who had the ax gave no explanations, but brought a sack of potatoes as a gift, which he left on the patio before settling down with Manuel to drink
chicha de manzana
, a rustic apple cider, and watch the flight of seagulls from the porch. Something similar happened with a relative of the Corrales, who works on Isla Grande and came here to get married before Christmas. Eduvigis gave him the key to this house so that, in Manuel’s absence, while he was in Santiago, they could take his stereo system to liven up the wedding. When he came home, Manuel found to his surprise that his stereo had vanished, but instead of informing the
carabineros
, he waited patiently. There are no serious thieves on the island, and those who come from elsewhere would have a hard time getting away with something so bulky. A little while later Eduvigis recovered what her relative had borrowed and returned it, along with a basket of seafood. Ma
nuel has his stereo back, so I guess I’ll see my iPod again.

Manuel prefers to be quiet, but he’s realized that the silence of this house might be excessive for a normal person and he makes efforts to chat with me. From my room, I heard him talking to Blanca Schnake in the kitchen. “Don’t be so gruff with the
gringuita
, Manuel. Can’t you see how lonely she is? You have to talk to her,” she advised him. “What do you want me to say to her, Blanca? She’s like a Martian,” he muttered, but he must have thought it over, because now instead of overwhelming me with academic lectures on anthropology, like he did at first, he asks about my past and so, bit by bit, we’re starting to exchange ideas and get to know each other.

My Spanish is very faltering, but his English is fluent, though with an Australian accent and a Chilean intonation. We agreed that I should practice, so we normally try to speak in Spanish, but we soon start to mix the two languages in the same sentence and end up in Spanglish. If we’re mad at each other, he speaks to me in clearly enunciated Spanish, to make himself understood, and I shout at him in street-gang English to scare him.

Manuel doesn’t talk about himself. The little I know about him I’ve guessed or heard from Auntie Blanca. There is something strange in his life. His past must be even more turbulent than mine, because many nights I’ve heard him moan and struggle in his sleep: “Get me out of here! Let me out!” Everything can be heard through these thin walls. My first impulse is to go and wake him up, but I don’t dare enter his room; the lack of doors forces me to be prudent. His nightmares invoke evil presences, the house seems to fill
with demons. Even Fahkeen gets uneasy and trembles, right up against me in bed.

My work for Manuel Arias
couldn’t be easier. It consists of transcribing his recordings of interviews and typing up his notes for the book. He’s so tidy that if I move an insignificant little piece of paper on his desk, the blood drains from his face. “You should feel very honored, Maya, because you’re the first and only person I’ve ever allowed to set foot in my office. I hope you won’t make me regret it,” he had the nerve to say to me, when I threw out last year’s calendar. I dug it out of the garbage intact, except for a few spaghetti stains, and stuck it up on the computer screen with chewing gum. He didn’t speak to me for twenty-six hours.

His book on magic in Chiloé has me so hooked it keeps me from sleeping. (Only in a manner of speaking, since the slightest silliness keeps me from sleeping.) I’m not superstitious, like my Nini, but I accept that the world is a mysterious place and anything’s possible. Manuel has a whole chapter on the Mayoría, or the Recta Provincia, as the rule of the much-feared
brujos—
witches and sorcerers—of these lands was called. On our island the Mirandas are rumored to be a family of
brujos
, and people cross themselves or keep their fingers crossed when they walk past Rigoberto Miranda’s house. He’s a fisherman by trade, and related to Eduvigis Corrales. His last name is as suspicious as his good luck: fish fight to be caught in his nets, even
when the sea is black, and his only cow has given birth to twins twice in three years. They say that Rigoberto Miranda has a
macuñ
, a bodice made from the skin of the chest of a corpse, for flying at night, but no one’s seen it. It’s advisable to slash dead people’s chests with a knife or a sharp stone so they won’t suffer the indignity of ending up turned into a waistcoat.

Brujos
can fly and do all sorts of evil, kill with their minds and turn into animals, none of which I can really see Rigoberto Miranda doing. He’s a shy man who often brings Manuel crabs. But my opinion doesn’t count, I’m an ignorant
gringa
. Eduvigis warned me that when Rigoberto Miranda comes over, I have to cross my fingers before I let him in the house, in case he casts some spell. Those who’ve never suffered from witchcraft firsthand tend to be skeptical, but as soon as something strange happens they run to the nearest
machi
, an indigenous healer. Let’s say a family around here starts coughing too much; then the
machi
will look for a basilisk or cockatrice, an evil reptile hatched from the egg of an old rooster, staying under the house that comes up at night and sucks the air out of the people sleeping there.

The most delectable stories and anecdotes come from the really old people, on the most remote islands of the archipelago, where the same beliefs and customs have held sway for centuries. Manuel gets information not only from the elderly but also from journalists, teachers, booksellers, and shopkeepers, who make fun of
brujos
and magic but wouldn’t dare venture into a cemetery at night. Blanca Schnake says that her father, when he was young, saw the entrance to the mythical cave where the
brujos
gathered, in
the peaceful village of Quicaví, but in 1960 an earthquake shifted the land and the sea, and since then no one has been able to find it.

The guardians of the cave are
invunches
, horrifying beings formed by the
brujos
from firstborn male babies, kidnapped before baptism. The method for transforming the baby into an
invunche
is as macabre as it is improbable: they break one of his legs, twist it, and stick it under the skin of his back, so he’ll only be able to get around on three limbs and won’t escape; then they apply an ointment that makes him grow a thick hide, like a billy goat’s; they split his tongue like a snake’s and feed him on the rotted flesh of a female corpse and the milk of an Indian woman. In comparison, a zombie can consider itself lucky. I wonder what kind of depraved mind comes up with horrific ideas like that.

Manuel’s theory is that the Recta Provincia had its origins as a political system. Beginning in the eighteenth century, the indigenous people of the region, the Huilliche, rebelled against Spanish rule and later against the Chilean authorities; they supposedly formed a clandestine government copied from the Spanish and Jesuit administrative style, divided the territory into kingdoms, and appointed presidents, scribes, judges, and so on. There were thirteen principal sorcerers, who obeyed the King of the Recta Provincia, the Above Ground King, and the Below Ground King. Since it was indispensable to keep it secret and control the population, the Mayoría created a climate of superstitious fear, and that’s how a political strategy eventually turned into a tradition of magic.

In 1880 several people were arrested on charges of
witchcraft, tried in Ancud, and executed. The aim was to break the back of the Mayoría, but nobody is sure whether the objective was achieved.

“Do you believe in witches?” I asked Manuel.

“No, but it’s irrational to rule out the irrational.”

“Tell me! Yes or no?”

“It’s impossible to prove a negative, Maya, but calm down—I’ve lived here for many years, and the only witch I know is Blanca.”

Blanca doesn’t believe in any of this. She told me
invunches
were invented by the missionaries to convince the families of Chiloé to baptize their children, but that strikes me as going too far, even for Jesuits.

“Who is this Mike O’Kelly?
I received an incomprehensible message from him,” Manuel told me.

“Oh, Snow White wrote to you! He’s a good old completely trustworthy Irish friend of the family. It must be my Nini’s idea to communicate with us through him, for safety’s sake. Can I answer him?”

“Not directly, but I can send him a message on your behalf.”

“These precautions are exaggerated, Manuel, what can I say?”

“Your grandmother must have good reason to be so cautious.”

“My grandma and Mike O’Kelly are members of the Club of Criminals, and they’d pay gold to be mixed up in a
real crime, but they have to content themselves with playing at bandits.”

“What kind of club is that?” he asked me, looking worried.

I explained it starting from the beginning. The Berkeley county library hired my Nini, eleven years before my birth, to tell stories to children, as a way of keeping them busy after school until their parents finished work. A little while later she proposed to the library the idea of sessions of detective stories for adults, and it was accepted. Then she and Mike O’Kelly founded the Club of Criminals, as it’s called, although the library promotes it as the Noir Novels Club. During the children’s stories hour, I used to be just one of the kids hanging on my grandma’s every word, and sometimes, when she had no one to leave me with, she’d also take me to the library for the adults’ hour. Sitting on a cushion, with her legs crossed like a fakir, my Nini asked the children what they wanted to hear, someone suggested a theme, and she improvised something in less than ten seconds. My Nini has always been annoyed by the contrived need for a happy ending to stories for children; she believes that in life there are no endings, just thresholds, people wandering here and there, stumbling and getting lost. All that rewarding the hero and punishing the villain strikes her as a limitation, but to keep her job she had to stick to the traditional formula; the witch can’t poison the maiden with impunity and marry the prince in a white gown. My Nini prefers an adult audience, because gruesome murders don’t require a happy ending. She’s very well versed in her subject—she’s read every police case and manual of forensic medicine in existence, and claims that she and Mike
O’Kelly could carry out an autopsy on the kitchen table with the greatest of ease.