The Social Cancer by José Rizal (ereader for comics .txt) 📕

course of nature to last only as long as the deception could be carried on and the repressive force kept up to sufficient strength. Its maintenance required that the different sections be isolated from each other so that there could be no growth toward a common understanding and coöperation, and its permanence depended upon keeping the people ignorant and contented with their lot, held under strict control by religious and political fear.

Yet it was a vast improvement over their old mode of life and their condition was bettered as they grew up to such a system. Only with the passing of the years and the increase of wealth and influence, the ease and luxury invited by these, and the consequent corruption so induced, with the insatiable longing ever for more wealth and greater influence, did the poison of greed and grasping power enter the system to work its insidious way into every part, slowly transforming the beneficent institution of the sixteenth and seventeenth centuries into an incubus weighing upon all the activities of the people in the nineteenth, an unyielding bar to the development of the country, a hideous anachronism in these modern times.

It must be remembered also that Spain, in the years following her brilliant conquests of the fifteenth and sixteenth centuries, lost strength and vigor through the corruption at home induced by the unearned wealth that flowed into the mother country from the colonies, and by the draining away of her best blood. Nor did her sons ever develop that economic spirit which is the permanent foundation of all empire, but they let the wealth of the Indies flow through their country, principally to London and Amsterdam, there to form in more practical hands the basis of the British and Dutch colonial empires.

The priest and the soldier were supreme, so her best sons took up either the cross or the sword to maintain her dominion in the distant colonies, a movement which, long continued, spelled for her a form of national suicide. The soldier expended his strength and generally laid down his life on alien soil, leaving no fit successor of his own stock to carry on the work according to his standards. The priest under the celibate system, in its better days left no offspring at all and in the days of its corruption none bred and reared under the influences that make for social and political progress. The dark chambers of the Inquisition stifled all advance in thought, so the civilization and the culture of Spain, as well as her political system, settled into rigid forms to await only the inevitable process of stagnation and decay. In her proudest hour an old soldier, who had lost one of his hands fighting her battles against the Turk at Lepanto, employed the other in writing the masterpiece of her literature, which is really a caricature of the nation.

There is much in the career of Spain that calls to mind the dazzling beauty of her “dark-glancing daughters,” with its early bloom, its startling—almost morbid—brilliance, and its premature decay. Rapid and brilliant was her rise, gradual and inglorious her steady decline, from the bright morning when the banners of Castile and Aragon were flung triumphantly from the battlements of the Alhambra, to the short summer, not so long gone, when at Cavite and Santiago with swift, decisive havoc the last ragged remnants of the once world-dominating power were blown into space and time, to hover disembodied there, a lesson and a warning to future generations. Whatever her final place in the records of mankind, whether as the pioneer of modern civilization or the buccaneer of the nations or, as would seem most likely, a goodly mixture of both, she has at least—with the exception only of her great mother, Rome—furnished the most instructive lessons in political pathology yet recorded, and the advice to students of world progress to familiarize themselves with her history is even more apt today than when it first issued from the encyclopedic mind of Macaulay nearly a century ago. Hardly had she reached the zenith of her power when the disintegration began, and one by one her brilliant conquests dropped away, to leave her alone in her faded splendor, with naught but her vaunting pride left, another “Niobe of nations.” In the countries more in contact with the trend of civilization and more susceptible to revolutionary influences from the mother country this separation came from within, while in the remoter parts the archaic and outgrown system dragged along until a stronger force from without destroyed it.

Nowhere was the crystallization of form and principle more pronounced than in religious life, which fastened upon the mother country a deadening weight that hampered all progress, and in the colonies, notably in the Philippines, virtually converted her government into a hagiarchy that had its face toward the past and either could not or would not move with the current of the times. So, when “the shot heard round the world,” the declaration of humanity’s right to be and to become, in its all-encircling sweep, reached the lands controlled by her it was coldly received and blindly rejected by the governing powers, and there was left only the slower, subtler, but none the less sure, process of working its way among the people to burst in time in rebellion and the destruction of the conservative forces that would repress it.

In the opening years of the nineteenth century the friar orders in the Philippines had reached the apogee of their power and usefulness. Their influence was everywhere felt and acknowledged, while the country still prospered under the effects of the vigorous and progressive administrations of Anda and Vargas in the preceding century. Native levies had fought loyally under Spanish leadership against Dutch and British invaders, or in suppressing local revolts among their own people, which were always due to some specific grievance, never directed definitely against the Spanish sovereignty. The Philippines were shut off from contact with any country but Spain, and even this communication was restricted and carefully guarded. There was an elaborate central government which, however, hardly touched the life of the native peoples, who were guided and governed by the parish priests, each town being in a way an independent entity.

Of this halcyon period, just before the process of disintegration began, there has fortunately been left a record which may be characterized as the most notable Spanish literary production relating to the Philippines, being the calm, sympathetic, judicial account of one who had spent his manhood in the work there and who, full of years and experience, sat down to tell the story of their life. [4] In it there are no puerile whinings, no querulous curses that tropical Malays do not order their lives as did the people of the Spanish village where he may have been reared, no selfish laments of ingratitude over blessings unasked and only imperfectly understood by the natives, no fatuous self-deception as to the real conditions, but a patient consideration of the difficulties encountered, the good accomplished, and the unavoidable evils incident to any human work. The country and the people, too, are described with the charming simplicity of the eyes that see clearly, the brain that ponders deeply, and the heart that beats sympathetically. Through all the pages of his account runs the quiet strain of peace and contentment, of satisfaction with the existing order, for he had looked upon the creation and saw that it was good. There is “neither haste, nor hate, nor anger,” but the deliberate recital of the facts warmed and illumined by the geniality of a soul to whom age and experience had brought, not a sour cynicism, but the mellowing influence of a ripened philosophy. He was such an old man as may fondly be imagined walking through the streets of Parañaque in stately benignity amid the fear and respect of the brown people over whom he watched.

But in all his chronicle there is no suggestion of anything more to hope for, anything beyond. Beautiful as the picture is, it is that of a system which had reached maturity: a condition of stagnation, not of growth. In less than a decade, the terrific convulsions in European politics made themselves felt even in the remote Philippines, and then began the gradual drawing away of the people from their rulers—blind gropings and erratic wanderings at first, but nevertheless persistent and vigorous tendencies.

The first notable influence was the admission of representatives for the Philippines into the Spanish Cortes under the revolutionary governments and the abolition of the trade monopoly with Mexico. The last galleon reached Manila in 1815, and soon foreign commercial interests were permitted, in a restricted way, to enter the country. Then with the separation of Mexico and the other American colonies from Spain a more marked change was brought about in that direct communication was established with the mother country, and the absolutism of the hagiarchy first questioned by the numbers of Peninsular Spaniards who entered the islands to trade, some even to settle and rear families there. These also affected the native population in the larger centers by the spread of their ideas, which were not always in conformity with those that for several centuries the friars had been inculcating into their wards. Moreover, there was a not-inconsiderable portion of the population, sprung from the friars themselves, who were eager to adopt the customs and ideas of the Spanish immigrants.

The suppression of many of the monasteries in Spain in 1835 caused a large influx of the disestablished monks into the Philippines in search for a haven, and a home, thus bringing about a conflict with the native clergy, who were displaced from their best holdings to provide berths for the newcomers. At the same time, the increase of education among the native priests brought the natural demand for more equitable treatment by the Spanish friar, so insistent that it even broke out into open rebellion in 1843 on the part of a young Tagalog who thought himself aggrieved in this respect.

Thus the struggle went on, with stagnation above and some growth below, so that the governors were ever getting further away from the governed, and for such a movement there is in the course of nature but one inevitable result, especially when outside influences are actively at work penetrating the social system and making for better things. Among these influences four cumulative ones may be noted: the spread of journalism, the introduction of steamships into the Philippines, the return of the Jesuits, and the opening of the Suez Canal.

The printing-press entered the islands with the conquest, but its use had been strictly confined to religious works until about the middle of the past century, when there was a sudden awakening and within a few years five journals were being published. In 1848 appeared the first regular newspaper of importance, El Diario de Manila, and about a decade later the principal organ of the Spanish-Filipino population, El Comercio, which, with varying vicissitudes, has continued down to the present. While rigorously censored, both politically and religiously, and accessible to only an infinitesimal portion of the people, they still performed the service of letting a few rays of light into the Cimmerian intellectual gloom of the time and place.

With the coming of steam navigation communication between the different parts of the islands was facilitated and trade encouraged, with all that such a change meant in the way of breaking up the old isolation and tending to a common understanding. Spanish power, too, was for the moment more firmly established, and Moro piracy in Luzon and the Bisayan Islands, which had been so great a drawback to the development of the country, was forever ended.

The return of the Jesuits produced two general results tending to dissatisfaction with the existing order. To them was assigned the missionary field of Mindanao, which meant the displacement