Upon his death (under circumstances that even a lenient observer would term suspicious), a third Adilberto known as El Frio (the Cold One) seized power following a protracted and bloody struggle with his elder brother Gonsalvo. El Frio, a religious zealot and occultist, intended to destroy the skull, but received warnings from his fortunetellers that such an act of desecration would not have a felicitous result. Instead, he devoted his energies to the systematic slaughter of his enemies, whom he apparently saw under every rock, for during his reign he put to death over two hundred thousand of his countrymen. His heir, a fourth Adilberto, was so ashamed of his father’s legacy that he changed his name to Juan Miel, a name whose proletarian flavor embodied his proto-Marxist view of the world, and abolished the monarchy, thereby ushering in a period of tumult unparalleled in the tumultuous history of Temalagua. Forty-four days after initiating this radical reform, he was hacked limb from limb by a crowd of cane workers whom he had been addressing – they were inspired to take action by his chief rival in the nascent presidential campaign, a wealthy plantation owner who had suggested that were they to act otherwise, they might lose their jobs. Thenceforth the country was governed by a succession of generals and politicians who had all they could do to combat innumerable revolutions and the economic incursions of more powerful nations to the north. The palace burned to the ground during the early years of the twentieth century and by the 1940s the gardens built by Adilberto II had merged with the surrounding jungle and the skull was hidden by dense vegetation, though it maintained a significant place in the public consciousness and was considered to have been the root cause of Temalagua’s fall from grace . . . if, indeed, grace had ever prevailed in the region.
Travelers occasionally visited the skull – many would pose for photographs inside the jaws, standing next to one of the brass-covered fangs, sheathed now in verdigris, and then they would hurry away, oppressed by the atmosphere of foreboding generated by the huge bony snout with its barbarous decorations protruding from epiphytes and tree ferns and the shadow of the thick canopy. Those who camped overnight at the site reported disquieting dreams, and several adventurers and scientists who had undertaken longer stays went missing, their number inclusive of a herpetologist who was discovered years later living with coastal Indians and had no memory of his former life. In the 1960s the city (Ciudad Temalagua) mushroomed, growing out and away from the jungle that enclosed the skull in much the same fashion that Teocinte had spread in relation to Griaule, as if obeying some arcane and relativistic regulation. No attempt was made to clear the land or destroy the skull, and the area was accorded the status of an historical site, one deemed essential to an understanding of contemporary Temalagua, yet was neglected by historians who preferred to ignore it rather than to risk their lives by studying its central relic (a tactic frequently employed in places whose history is dominated by villains and villainy). Slums sprang up along the western edge of the jungle, creating a buffer zone between the city and the skull, and producing a steady stream of abandoned and abused children who wandered off in one direction or another, into the urban sprawl or the vegetable, there to meet a fate that, although it could be guessed, was rarely verifiable. Over the next forty years, as the country declined toward the millennium, impoverished by corporate greed and narco-business, the slums became a breeding ground for fierce criminal gangs that contended for control of the streets with death squads composed of extreme right-wing factions within the army; yet even they were reluctant to enter the jungle and confront the strange cult purported to flourish there.
