Zorro

  Zorro

  Isabel Allende

  Isabel Allende

  ZORRO

  ZORRO

  This is the story of Diego de la Vega and of how he became the legendary Zorro. At last I am able to reveal his identity, which for so many years we kept secret, though I do so with some unease, since a blank page is more intimidating to me than the naked swords of Moncada’s men. With this document I intend to set the record straight before the slanderers who are determined to defame Zorro have their say. Our enemies are many, as is often the case with those who defend the weak, rescue damsels in distress, and humiliate the powerful.

  Naturally, every idealist attracts enemies, but we prefer to count our friends, who are much greater in number. I am compelled to recount these adventures because it serves little purpose for Diego to risk his life for the sake of justice if no one knows of it. Heroism is a badly remunerated occupation, and often it leads to an early end, which is why it appeals to fanatics or persons with an unhealthy fascination with death. There are all too few heroes with a romantic heart and a fun-loving nature. Let me say it straight out: there is no one like Zorro.

  PART ONE

  California, 1790–1810

  Let us begin at the beginning, at an event without which Diego Ie la Vega would not have been born. It happened in Alta California, in the San Gabriel mission in the year 1790 of Our Lord. At that time the mission was under the charge of Padre Mendoza, a Franciscan who had the shoulders of a woodcutter and a much younger appearance than his forty well-lived years warranted. He was energetic and commanding, and the most difficult part of his ministry was to emulate the humility and sweet nature of Saint Francis of Assisi. There were other Franciscan friars in the region supervising the twenty-three missions and preaching the word of Christ among a multitude of Indians from the Chumash, Shoshone, and other tribes who were not always overly cordial in welcoming them. The natives of the coast of California had a network of trade and commerce that had functioned for thousands of years. Their surroundings were very rich in natural resources, and the tribes developed different specialties. The Spanish were impressed with the Chumash economy, so complex that it could be compared to that of China. The Indians had a monetary system based on shells, and they regularly organized fairs that served as an opportunity to exchange goods as well as contract marriages.

  Those native peoples were confounded by the mystery of the crucified man the whites worshipped, and they could not understand the advantage of living contrary to their inclinations in this world in order to enjoy a hypothetical well-being in another. In the paradise of the Christians, they might take their ease on a cloud and strum a harp with the angels, but the truth was that in the afterworld most would rather hunt bears with their ancestors in the land of the Great Spirit.

  Another thing they could not understand was why the foreigners planted a flag in the ground, marked off imaginary lines, claimed that area as theirs, and then took offense if anyone came onto it in pursuit of a deer. The concept that you could possess land was as unfathomable to them as that of dividing up the sea. When Padre Mendoza received news that several tribes led by a warrior wearing a wolf’s head had risen up against the whites, he sent up prayers for the victims, but he was not overly worried; he was sure that San Gabriel would be safe. Being a communicant of his mission was a privilege, as demonstrated by the number of native families that sought his protection in exchange for being baptized, and who happily stayed on beneath his roof. The padre had never had to call on soldiers to “recruit” converts. He attributed the recent insurrection, the first in Alta California, to abuses inflicted by Spanish troops and to the severity of his fellow missionaries. The many small local tribes had different customs and communicated using a system of signing. They had never banded together for any reason other than trade, and certainly not in a common war.

  According to Padre Mendoza, those poor creatures were innocent lambs of God who sinned out of ignorance, not vice. If they were rebelling against the colonizers, they must have good reason.

  Father Mendoza worked tirelessly, elbow to elbow with the Indians, in the fields, tanning hides, and grinding corn. In the evenings, when everyone else was resting, he treated injuries from minor accidents or pulled a rotted tooth. In addition, he taught the catechism classes and arithmetic, to enable the neophytes, as the baptized Indians were called, to count hides, candles, corn, and cows, but no reading or writing, which was learning that had no practical application in that place. At night he made wine, kept accounts, wrote in his notebooks, and prayed. By dawn he was ringing the church bell to call people to mass, and after morning rites he supervised breakfast with a watchful eye, so no one would go without food. For these reasons and not an excess of self-confidence or vanity he was convinced that the rebelling tribes would not attack his mission. However, when the bad news continued to arrive for several weeks, he finally paid attention. He sent a pair of his most loyal scouts to find out what was happening in other parts of the region; in no time at all they had located the warring Indians and gathered a full report, owing to the fact that they were received as brothers by the very Indians they were sent to spy on.

  They returned and told the missionary that a hero who had emerged from the depths of the forest and was possessed by the spirit of a wolf had succeeded in uniting several tribes; their goal was to drive the Spanish from the lands of their Indian ancestors, where they had always been free to hunt. The rebels lacked a clear strategy; they simply attacked missions and towns on the impulse of the moment, burning whatever lay in their path, and then disappearing as quickly as they had come. They filled out their ranks by recruiting neophytes who had not gone soft from the prolonged humiliation of serving whites. The scouts added that this Chief Gray Wolf had his eye on San Gabriel, not because of any particular quarrel with Padre Mendoza, whom he had nothing against, but because of the location of the good father’s mission. In view of this information, the missionary had to take measures. He was not disposed to lose the fruit of his labor of years, and even less disposed to have his neophytes spirited away. Once they left the mission, his Indians would fall prey to sin and return to living like savages, he wrote in a message he sent to Captain Alejandro de la Vega, asking for immediate aid. He feared the worst, he added, because the rebels were very near by; they could attack at any moment, and he could not defend himself without adequate military reinforcements. He sent identical missives to the Presidio in San Diego, entrusted to two swift horsemen using different routes, so if one were intercepted the other would reach the fort.

  A few days later Captain Alejandro de la Vega galloped into the mission. He leaped from his horse, tore off his heavy uniform jacket, his neckerchief, and his hat, and thrust his head into the trough where women were rinsing their wash. His horse was covered with foam; it had carried its rider many leagues, along with all the gear of the Spanish dragoon: lance, sword, heavy leather shield, and carbine, plus saddle. De la Vega was accompanied by a couple of men and several packhorses loaded with supplies. Padre Mendoza rushed out to welcome the captain with open arms, but when he saw that he had brought only two trail-weary soldiers as depleted as their mounts, he could not disguise his frustration.

  “I am sorry, Padre. I have no available soldiers other than these two good men,” the captain apologized as he wiped his face on his shirtsleeve. “The rest of the detachment stayed behind in Pueblo de los Angeles, which is also threatened by the uprisings.”

  “May God come to our aid, since Spain does not,” the priest grumbled.

  “Do you know how many Indians will attack?”

  “Not many here know how to count accurately, Captain, but according to my scouts it might be as many as five hundred.”

  “That means no more than a hundred and fifty, Pa
dre. We can defend ourselves. Who can we count on?” asked Alejandro de la Vega.

  “On me, for one I was a soldier before I was a priest and on two other missionaries, who are young and brave. We have three soldiers who live here, assigned to the mission. We also have a few muskets and carbines, ammunition, two swords, and the gunpowder we use in the quarry.”

  “How many converts?”

  “My son, let us be realistic. Most of the Indians will not fight against their own kind,” the missionary explained. “At most, I can count on a half dozen who were brought up here, and a few women who can help us load our weapons. I do not want to risk the lives of my neophytes, Captain they’re like children. I look after them as if they were my own.”

  “Very well, Padre. Shoulders to the wheel, and may God help us. From what I see, the church is the strongest building in the mission. We will defend ourselves there,” said the captain.

  For the next few days, no one rested in San Gabriel; even small children were set to work. Padre Mendoza, who was expert in reading the human soul, knew he could not trust the loyalty of the neophytes once they saw themselves surrounded by free Indians. He was disquieted when he caught a glimpse of a savage gleam in a worker’s eye and witnessed the unwilling compliance with his orders: the neophytes dropped stones, burst bags of sand, got tangled in the ropes, and overturned tubs of tar. Forced by circumstances, Padre Mendoza violated his own rule of compassion and, without a twinge of doubt, as punishment sentenced two Indians to the stocks and dealt out ten lashes to a third. Then he had the door to the single women’s lodge reinforced with heavy planks; it was sound as a prison, constructed so that the most daring could not get out to wander in the moonlight with their lovers. A solid, windowless building of thick adobe, it had the additional advantage that it could be bolted from outside with an iron bar and padlocks. That was where they locked up most of the male neophytes, shackled at the ankles to prevent them from collaborating with the enemy at the hour of battle.

  “The Indians are afraid of us, Padre Mendoza. They think our magic is very powerful,” said Captain de la Vega, patting the butt of his carbine.

  “Believe me, Captain, these people know what firearms are, all right, though as yet they haven’t discovered how they function. What the Indians truly fear is the cross of Christ,” the missionary replied, pointing to the altar.

  “Well, then, we will give them a demonstration of the power of cross and gunpowder.” The captain laughed, and laid out his plan.

  The mission defenders gathered in the church, where they barricaded the doors with sacks of sand and stationed nests containing firearms at strategic points. It was Captain de la Vega’s opinion that as long as they kept the attackers at a distance, so they could reload the carbines and muskets, the scales would be tipped in their favor, but in hand-to-hand fighting they would be at a tremendous disadvantage since the Indians far surpassed them in numbers and ferocity.

  Padre Mendoza had nothing but admiration for this captain’s boldness.

  De la Vega was about thirty and already a veteran soldier, seasoned in the Italian wars, from which he bore proud scars. He was the third son of a family of hidalgos whose lineage could be traced back to El Cid.

  His ancestors had fought the Moors beneath the Catholic standards of Isabel and Ferdinand; for all the high praise of their courage, however, and all the blood shed for Spain, they received no fortune, only honor. Upon the death of their father, Alejandro’s eldest brother inherited the family home, a hundred-year-old stone building towering over a piece of arid land in Castille. The church claimed the second brother, and so it fell to de la Vega to be a soldier; there was no other destiny for a young man of his breeding. In payment for bravery exhibited in Italy, he was given a pouchful of gold doubloons and authorization to go to the New World to better his fortunes. That was how he ended up in Alta California, to which he traveled in the company of Dona Eulalia de Callis, the wife of the governor, Pedro Fages, known as The Bear because of his bad temper and the number of those beasts brought down by his own hand. Padre Mendoza had heard the gossip about the epic voyage of Dona Eulalia, a lady with a temperament as fiery as that of her husband. Her caravan took six months to cover the distance between Mexico City, where she lived like a princess, and Monterey, the inhospitable military fortress where her husband awaited. It traveled at a turtle’s pace, dragging along a train of ox carts and an endless line of mules laden with luggage. Every place the party stopped, they organized a courtly diversion that tended to last several days. It was said that the governor’s wife was an eccentric, that she bathed her body in jenny’s milk and colored her hair which fell to her heels with the red salves of Venetian courtesans, and that from pure excess, not Christian virtue, she gave away her silk and brocade gowns to cover the naked Indians she came across along the road. And last, most scandalous of all, were tales of how she had clung to the handsome Captain Alejandro de la Vega. “But who am I, a poor Franciscan, to judge this lady?” Padre Mendoza mused, glancing out of the corner of his eye at de la Vega and wondering, with irrepressible curiosity, how much truth there was in the rumors.

  In their letters to the director of missions in Mexico, the friars complained, “The Indians prefer to live unclothed, in straw huts, armed with bow and arrow, with no education, government, religion, or respect for authority, and dedicated entirely to satisfying their shameless appetites, as if the miraculous waters of baptism had never washed away their sins.” The Indians’ insistence on clinging to their customs had to be the work of Satan there was no other explanation which is why the friars went out to hunt down and lasso the deserters and then whipped their doctrine of love and forgiveness into them.

  Padre Mendoza had lived a rather dissolute youth before he became a missionary. The idea of satisfying shameless appetites was not new to him, and for that reason he sympathized with the neophytes. He had, besides, a secret admiration for his rivals the Jesuits because they had progressive ideas; they were not like other religious groups, including the majority of his Franciscan brothers, who made a virtue of ignorance. Some years earlier, when he was preparing to assume responsibility for the San Gabriel mission, he had read with great interest the report of a Jean Francois de La Perouse, a traveler who described the neophytes in the California missions as sad beings bereft of personality and robbed of spirit, who reminded him of the traumatized black slaves on the plantations of the Caribbean. The Spanish authorities attributed La Perouse’s opinions to the regrettable fact that the man was French, but his writings made a profound impression on Padre Mendoza. Deep in his heart, he had almost as much faith in science as he did in God, which is why he decided to transform the mission into a model of prosperity and justice. He proposed to win followers among the Indians through persuasion, rather than lassos, and to retain them with good works rather than lashings. He achieved that goal in spectacular fashion. Under his direction, the neophytes’ existence improved to such a degree that had La Perouse passed through, he would have been astounded. Padre Mendoza could have boasted though he never did that the number of baptized at San Gabriel had tripled, and that runaway converts never stayed away long; the fugitives always returned, repentant. Despite the hard work and sexual restrictions, the Indians came back because the padre showed them mercy and because they had never before had three meals a day and a solid roof to shelter them from storms. The mission attracted travelers from the Americas and Spain who came to this remote territory to learn the secret of Padre Mendoza’s success. They were impressed with the fields of grains and vegetables; with the vineyards producing good wine; with the irrigation system, inspired by Roman aqueducts; with the stables and corrals; with the flocks grazing on hills as far as the eye could see; with the storehouses filled with tanned hides and botas of tallow. They marveled at the peaceful passing of the days and the meekness of the converts, whose fame as basket weavers and leather workers was spreading beyond the borders of the province. “Full belly, happy heart,” was the favorite say
ing of Padre Mendoza, who had been obsessed with good nutrition ever since he’d heard of sailors suffering from scurvy when a lemon could have prevented their agony. He believed that it is easier to save the soul if the body is healthy, and therefore the first thing he did when he came to the mission was replace the eternal corn mush that was the basic diet of the neophytes with meat stew, vegetables, and lard for tortillas. He provided milk for the children only with Herculean effort, because every pail of foaming liquid came at the cost of wrestling a wild range cow. It took three husky men to milk one of them, and often the cow won. The missionary fought the children’s distaste for milk with the same method he used to purge them once a month for intestinal worms: he tied them up, pinched their nostrils together, and thrust a funnel into their mouths. Such determination had to yield results; thanks to the funnel, the children grew up strong and with resilient characters. The population of San Gabriel was worm-free, and it was the only colony spared the deadly epidemics that decimated others, although sometimes a cold or an attack of common diarrhea dispatched a neophyte to the other world.

  Wednesday at noon the Indians attacked. In spite of their silent approach, when they reached the environs of the mission the defenders were waiting. The first impression the fiery warriors had was that the mission was deserted: there was nothing in the courtyard but a pair of bone-thin dogs and a distraught hen. They did not see a soul anywhere and they heard no voices and saw no smoke coming from the huts. Some of the attacking Indians were on horseback and clad in animal hides, but most were naked and on foot. All were armed with bows and arrows, clubs, and spears. In the lead galloped the mysterious chief, wearing red and black war paint; a wolf’s pelt served as a kind of tunic, and a complete wolf’s head topped a flowing mane of black hair. The rider’s face was barely visible through its maws.