The Age of Barbaria

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La Era de Barbaria (Spanish)

The Humanist (USA)

The Age of Barbaria

Jorge Majfud

In the year of Barbaria began the annual trips to the year 33.  That year was selected because, according to surveys, Christ’s crucifixion drew the attention of most Westerners, and this social sector was important for economic reasons, since trips to the past were not organized, much less financed, by the government of any country, as had once happened with the first trips into space, but by a private company.  The financial group that made possible the marvel of traveling through time was Axa, at the request of the High Chief of Technology, who suggested infinite profits through the offering of “tourism services,” as it was called in its moment.  From then on, various groups of 30 people traveled to the year 33 in order to witness the death of the Nazarene, much as the tourist commoners used to do long ago when at each equinox they would gather at the foot of the pyramid of Chitchen-Itzá, in order to witness the formation of the serpent from the shadows cast down by the pyramid upon itself.

The greatest inconvenience encountered by Axa was the limited number of tourists who were able to attent the event at a time, which did not generate profits in accordance with the millions expected by the investors, for which reason that original number was gradually raised to 45, at the risk of attracting the attention of the ancient residents of Jerusalem.  Then the figure was maintained, at the request of one of the company’s principal stock-holders who argued, reasonably, that the conservation of that historic deed in its original state was the basis for the trips, and that if each group produced alterations in the facts, that could result in an abandonment of general interest in carrying out this kind of travel.

With time it was proven that each historical alteration of the facts, no matter how small, was nearly impossible to repair.  Which occurred whenever one of the travelers did not respect the rules of the game and attempted to take away some memento of the place.  As was the most well-known case of Adam Parcker who, with incredible dexterity, was able to cut out a triangular piece of the Nazarene’s red tunic, probably at the moment the latter collapses from fatigue.  The theft did not signify any change in the Holy Scriptures, but it served to make Parcker rich and famous, since the tiny piece of canvas came to be worth a fortune and not a few of the travelers who took on the trouble and expense of going back thousands of years did so to see where the Nazarene was missing “Parcker’s Triangle.”

A few had posed objections to this kind of travel which, they insist, will end up destroying history without us being able to notice.  In effect, so it is: for each change that is introduced on a given day, infinite changes are derived from it, century after century, gradually diluting or multiplying its effects.  In order to notice a minimal change in the year 33 it would be useless to turn to the Holy Scriptures, because all of the editions, equally, would reflect the blow and completely forget the original fact.  There might be a possibility of tracing each change by projecting other trips to years prior to the year of Barbaria, but nobody would be interested in such a project and there would be no way of financing it.

The discussion about whether history should remain as it is or can be legitimately modified also no longer matters.  But the latter is, in any case, dangerous, since it is impossible to foresee the resulting changes that would be produced by any particular alteration.  We know that any change could potentially not be catastrophic for the human species, but would be catastrophic for individuals: we might not be the ones who are alive now, but someone else instead.

The most radical religious groups find themselves on opposing sides.  Barbaria’s information services have recently discovered that a group of evangelists, belonging to the True Church of God, of Sao Pablo, will make a trip to the year 33.  Thanks to the charity of its faithful, the group has managed to gather together the sum of several million that Axa charges per ticket.  What no one has yet been able to confirm are the group’s intentions.  It has been said that they intend to blow up Golgotha and set fire to Jerusalem at the moment of the Crucifixion, so that we thus arrive at  the greatly anticipated End Times.  All of history would disappear; the whole world, including the Jews, would recognize their error, they would turn to Christianity in the year 33 and the entire world would live in the Kingdom of God, just as descrived in the Gospels.  Which is disputed by other people.

Others do not understand how the travelers can witness the crucifixion without trying to prevent it.  The theological answer is obvious, which is why those least interested in preventing the martyrdom of the Messiah are his own followers.  But or the rest, who are the majority, Axa has decreed its own ethical rules: “In the same manner in which we do not prevent the death of the slave between the claws of a lion, when we travel to Africa, neither must we prevent the apparent injustices that are committed with the Nazarene.  Our moral duty is to conserve nature and history as they are.”  The crucifixion is the common heritage of Humanity, but, above all, its rights have been acquired totally by Axa.

In fact,the changes will be increasingly inevitable.  After six years of trips to the year 33, one can see, at the foot of the cross, bottle caps and magic marker graffiti on the main beam, some of which pray: “I have faith in my lord,” and others just limit themselves to the name of who was there, along with the date of departure, so that future generations of travelers will remember them.  Of course, the company also began to yield in the face of pressure from dissatisfied clients, leading to a radical improvement in services.  For example, Barbaria just sent a technical representative to the year 26 to request the production of five thousand cubic meters of asphalt and to negotiate with Pontius Pilate the construction of a more comfortable corridor for the Via Dolorosa, which will make less tiresome the travelers’ route and, besides, would be a gesture of compassion for the Nazarene, who more than once broke his feet on stones that he did not see in his path.  It has been calculated that the improvement will not mean changes in the Holy Scriptures, since there is no special concern demonstrated there for the urbanism of the city.

With these measures, Axa hopes to shelter itself from the storm of complaints it has received due to alleged inadequacies in service, having to confront recently very costly law suits brought by client who have spent a fortune and have not returned satisfied.  The cause of these complaints is not always the intense heat of Jerusalem, or the congestion in which the city is entrapped on the day of the crucifixion.  Above all the cause is the unsatisfied expectations of the travelers.  The company defends itself by saying that the Holy Scriptures were not written under its quality control, but instead are only historical documents and, therefore, are exaggerated.  There where the Nazarene really dies, instead of there being a deep and horrifying night the sky is barely darkened by an excessive concentration of clouds, and nothing more.  The Catholics have declared that this fact, like all those referenced in the Gospels, should be understood in its symbolic meaning and not merely descriptively.  But most people were satisfied neither by Axa’s response nor by that of Pope John XXV, who came out in defense of the multinational corporation, thanks to which people can now be closer to God.

Translated by Bruce Campbell

Bruce Campbell is an Associate Professor of Hispanic Studies at St. John’s University in Collegeville, MN, where he is chair of the Latino/Latin American Studies program.  He is the author of Mexican Murals in Times of Crisis (University of Arizona, 2003); his scholarship centers on art, culture and politics in Latin America, and his work has appeared in publications such as the Journal of Latin American Cultural Studies and XCP: Cross-cultural Poetics.  He serves as translator/editor for the “Southern Voices” project at www.americas.org, through which Spanish- and Portuguese-language opinion essays by Latin American authors are made available in English for the first time.

 

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