profession, had the idea of inviting over a celebrated foreign expert in the reconstruction of faces from skulls, this expert, basing himself on representations of death in old paintings and engravings, especially those showing her bare cranium, would try to replace any missing flesh, restore the eyes to their sockets, add, in just proportions, hair, eyelashes and eyebrows, as well as appropriate touches of color to the cheeks, until before him appeared a perfect, finished head of which a thousand photographic copies would then be made so that the same number of investigators could carry it in their wallets to compare with the many women they would see. The trouble was that, when the foreign expert had concluded his work, only someone with a very untrained eye would have said that the three chosen skulls were identical, and this obliged the investigators to work with not just one photograph, but three, which would obviously hinder the death-hunt, as the operation had, rather ambitiously, been called. Only one thing had been proved beyond doubt, and about which even the most rudimentary iconography, the most complicated nomenclature, and the most abstruse symbolism had all been correct. Death, in her features, attributes and characteristics, was unmistakably a woman. As you will doubtless remember, the eminent graphologist who studied death's first letter had clearly reached the same conclusion when he referred to the writer of the letter as its authoress, but that might have been pure habit, given that, with the exception of a very few languages, which, for some unknown reason, opt for the masculine or the neuter, death has always been a person of the female gender. Now we have given this information before, but, lest you forget, it would be as well to insist on the fact that the three faces, all of them female and all of them young, did differ from each other in certain ways, despite the clear similarities that everyone saw in them. The existence of three different deaths, for example, working in shifts, was simply not credible, so two of them would have to be excluded, although, just to complicate matters still further, it might well be that the skeletal model of the real and true death did not correspond to any of the three who had been selected. It was, as the saying goes, a question of firing a shot in the dark and hoping that benevolent chance had time to place the target in the bullet's path.
The investigation began, as it had to, in the archives of the official identification service in which were gathered photographs of all the country's inhabitants, both indigenous and foreign, classified and ordered according to certain basic characteristics, the dolichocephalic to one side, the brachycephalic to the other. The results were disappointing. At first, of course, since, as we said before, the models chosen for the facial reconstruction had been taken from old engravings and paintings, no one really hoped to find the humanized image of death in these modern identification systems, instituted just over a century ago, but, on the other hand, bearing in mind that death has always existed and since there seems no reason to suppose that she would have needed to change her face over the ages, and not forgetting that it must be difficult for her to carry out her work properly and safe from suspicion while living in clandestinity, it is therefore perfectly logical to accept the hypothesis that she might have put herself down in the civil registry under a false name, for as we know all too well, nothing is impossible for death. Whatever the truth of the matter, the fact is that, despite asking for help from those gifted in information technology and data exchange, the investigators found not a single photograph of any identifiable woman who looked anything like the three virtual images of death. As had already been foreseen, there was, then, no alternative but to return to the classic investigatory methods, to the policemanly craft of piecing together snippets of information and sending forth those one thousand agents so that, by going from house to house, from shop to shop, from office to office, from factory to factory, from restaurant to restaurant, from bar to bar, and even visiting those places reserved for the onerous exercise of sex, they could inspect all the women in the land, excluding adolescents and those of mature or advanced years, because the three photographs they had in their pocket made it quite clear that death, if ever she were found, would be a woman of about thirty-six and very beautiful indeed. According to the model they had been given, any of them could have been death, although none of them was. After enormous effort, after trudging miles and miles along streets, roads and paths, after going up flights of stairs which, placed end to end, would have carried them up to the skies, the agents managed to identify two of these women, who differed from the existing photographs in the archives only because they had benefited from cosmetic surgery, which, by an astonishing coincidence, by a strange happenstance, had emphasized the similarities of their faces to the reconstructed faces of the models. However, a meticulous examination of their respective biographies ruled out, with no margin for error, any possibility that they had once dedicated themselves, even in their spare time, to the deadly activities of death, either professionally or as mere amateurs. As for the third woman, identified only from family albums, she had died the previous year. By a simple process of elimination, someone who had been the victim of death could not also be death. And needless to say, while the investigations were going on, and they lasted some weeks, the violet-colored envelopes continued to arrive at the homes of their addressees. It was clear that death would not budge from her agreement with humanity.
Naturally, one must ask if the government was merely standing by and impassively watching the daily drama being lived out by the country's ten million inhabitants. The answer is twofold, affirmative on the one hand and negative on the other. Affirmative, although only in rather relative terms, because dying is, after all, the most normal and ordinary thing in life, a purely routine fact, an episode in the endless legacy passed from parents to children, at least since adam and eve, and world governments would do enormous harm to the public's precarious peace of mind if they declared three days of national mourning every time some poor old man died in a home for the destitute. And negative because it would be impossible, even if you had a heart of stone, to remain indifferent to the palpable fact that the week's notice given by death had taken on the pro portions of a real collective calamity, not just for the average of three hundred people at whose door ill luck came knocking each day, but also for the people who remained, neither more nor less than nine million nine hundred and ninety-nine thousand and seven hundred people of all ages, fortunes and conditions, who, each morning when they woke from a night tormented by the most terrible nightmares, saw the sword of damocles hanging by a thread over their head. As for the three hundred inhabitants who had received the fateful violet-colored letter, responses to the implacable sentence varied, as is only natural, depending on the character of each individual. As well as those people mentioned above who, driven by a twisted idea of revenge to which one could quite rightly apply the neologism prepost-humous, decided to abandon their civic and familial duties by not writing a will or paying their back taxes, there were many who, acting on a highly corrupt interpretation of the horatian carpe diem, squandered what little life was left to them by giving themselves over to reprehensible orgies of sex, drugs and alcohol, thinking perhaps that by falling into such wild excesses, they might bring down upon their own heads some fatal stroke or, if not, a divine thunderbolt which, by killing them there and then, would snatch them from the grasp of death proper, thus playing a trick on death that might well make her change her ways. Others, stoical, dignified and courageous, went for the radical option of suicide, believing that they, too, would be teaching a lesson in manners to the power of thanatos, delivering what we used to call a verbal slap in the face, of the sort that, in accordance with the honest convictions of the time, would be all the more painful if it had its origin in the ethical and moral arena and not in some primitive desire for physical revenge. All these attempts failed, of course, apart, that is, from those stubborn people who reserved their suicide for the last day of the deadline. A masterly move, to which death could find no answer.
To its credit, the first institution to get a real sense of the mood of the people in general was the catholic apostolic church of rome, to which, since we live in an age dominated by the boom in the use of acronyms in day- to-day communications, both private and public, it might be a good idea to give the easier abbreviation of c.a.c.o.r. It is also true that you would have had to be stone-blind not to notice how, almost from one moment to the next, the churches filled up with distraught people in search of some word of hope, some consolation, a balm, an analgesic, a spiritual tranquilizer. People who, until then, had lived in the consciousness that death was inevitable and that there was no possible escape, but thinking at the same time, since there were so many other people doomed to die, that only by some real stroke of bad luck would their turn ever come around, those same people now spent their time peering from behind the curtains, waiting for the postman or trembling when they returned home, where the dreaded violet-colored letter, worse than a bloody monster with jaws gaping, might be lurking behind the door, ready to leap out at them. The churches did not stop work for a moment, the long queues of contrite sinners, constantly refreshed like factory assembly lines, wound twice round the central nave. The confessors on duty never stopped, sometimes they were distracted by fatigue, at others their attention was suddenly caught by some scandalous detail, but in the end they simply handed out a pro forma penance, so many our fathers, so many ave marias, and then muttered a hasty absolution. In the brief interval between one confessee leaving and the next confessant kneeling down, the confessors would grab a bite of the chicken sandwich that would be their lunch, meanwhile vaguely imagining some compensatory delight for supper. Sermons were invariably on the subject of death as the only way into the heavenly paradise, where, it was said, no one ever entered alive, and the preachers, in their eagerness to console, did not hesitate to resort to the highest forms of rhetoric and to the lowest tricks in the catechism to convince their terrified parishioners that they could, after all, consider
