The Reign of Greed by José Rizal (best e reader for epub .TXT) 📕
Her fellow travelers had taken measures of defense by keeping
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Quiroga wavered, for he was afraid of firearms. In his desk he had an empty revolver that he never touched without turning his head away and closing his eyes.
“If you can’t do it, I’ll have to apply to some one else, but then I’ll need the nine thousand pesos to cross their palms and shut their eyes.”
“All right, all right!” Quiroga finally agreed. “But many people will be arrested? There’ll be a search, eh?”
When Quiroga and Simoun returned to the sala they found there, in animated conversation, those who had finished their dinner, for the champagne had loosened their tongues and stirred their brains. They were talking rather freely.
In a group where there were a number of government clerks, some ladies, and Don Custodio, the topic was a commission sent to India to make certain investigations about footwear for the soldiers.
“Who compose it?” asked an elderly lady.
“A colonel, two other officers, and his Excellency’s nephew.”
“Four?” rejoined a clerk. “What a commission! Suppose they disagree—are they competent?”
“That’s what I asked,” replied a clerk. “It’s said that one civilian ought to go, one who has no military prejudices—a shoemaker, for instance.”
“That’s right,” added an importer of shoes, “but it wouldn’t do to send an Indian or a Chinaman, and the only Peninsular shoemaker demanded such large fees—”
“But why do they have to make any investigations about footwear?” inquired the elderly lady. “It isn’t for the Peninsular artillerymen. The Indian soldiers can go barefoot, as they do in their towns.”5
“Exactly so, and the treasury would save more,” corroborated another lady, a widow who was not satisfied with her pension.
“But you must remember,” remarked another in the group, a friend of the officers on the commission, “that while it’s true they go barefoot in the towns, it’s not the same as moving about under orders in the service. They can’t choose the hour, nor the road, nor rest when they wish. Remember, madam, that, with the noonday sun overhead and the earth below baking like an oven, they have to march over sandy stretches, where there are stones, the sun above and fire below, bullets in front—”
“It’s only a question of getting used to it!”
“Like the donkey that got used to not eating! In our present campaign the greater part of our losses have been due to wounds on the soles of the feet. Remember the donkey, madam, remember the donkey!”
“But, my dear sir,” retorted the lady, “look how much money is wasted on shoe-leather. There’s enough to pension many widows and orphans in order to maintain our prestige. Don’t smile, for I’m not talking about myself, and I have my pension, even though a very small one, insignificant considering the services my husband rendered, but I’m talking of others who are dragging out miserable lives! It’s not right that after so much persuasion to come and so many hardships in crossing the sea they should end here by dying of hunger. What you say about the soldiers may be true, but the fact is that I’ve been in the country more than three years, and I haven’t seen any soldier limping.”
“In that I agree with the lady,” said her neighbor. “Why issue them shoes when they were born without them?”
“And why shirts?”
“And why trousers?”
“Just calculate what we should economize on soldiers clothed only in their skins!” concluded he who was defending the army.
In another group the conversation was more heated. Ben-Zayb was talking and declaiming, while Padre Camorra, as usual, was constantly interrupting him. The friar-journalist, in spite of his respect for the cowled gentry, was always at loggerheads with Padre Camorra, whom he regarded as a silly half-friar, thus giving himself the appearance of being independent and refuting the accusations of those who called him Fray Ibañez. Padre Camorra liked his adversary, as the latter was the only person who would take seriously what he styled his arguments. They were discussing magnetism, spiritualism, magic, and the like. Their words flew through the air like the knives and balls of jugglers, tossed back and forth from one to the other.
That year great attention had been attracted in the Quiapo fair by a head, wrongly called a sphinx, exhibited by Mr. Leeds, an American. Glaring advertisements covered the walls of the houses, mysterious and funereal, to excite the curiosity of the public. Neither Ben-Zayb nor any of the padres had yet seen it; Juanito Pelaez was the only one who had, and he was describing his wonderment to the party.
Ben-Zayb, as a journalist, looked for a natural explanation. Padre Camorra talked of the devil, Padre Irene smiled, Padre Salvi remained grave.
“But, Padre, the devil doesn’t need to come—we are sufficient to damn ourselves—”
“It can’t be explained any other way.”
“If science—”
“Get out with science, puñales!”
“But, listen to me and I’ll convince you. It’s all a question of optics. I haven’t yet seen the head nor do I know how it looks, but this gentleman”—indicating Juanito Pelaez—“tells us that it does not look like the talking heads that are usually exhibited. So be it! But the principle is the same—it’s all a question of optics. Wait! A mirror is placed thus, another mirror behind it, the image is reflected—I say, it is purely a problem in physics.”
Taking down from the walls several mirrors, he arranged them, turned them round and round, but, not getting the desired result, concluded: “As I say, it’s nothing more or less than a question of optics.”
“But what do you want mirrors for, if Juanito tells us that the head is inside a box placed on the table? I see in it spiritualism, because the spiritualists always make use of tables, and I think that Padre Salvi, as the ecclesiastical governor, ought to prohibit the exhibition.”
Padre Salvi remained silent, saying neither yes nor no.
“In order to learn if there are devils or mirrors inside it,” suggested Simoun, “the best thing would be for you to go and see the famous sphinx.”
The proposal was a good one, so it was accepted, although Padre Salvi and Don Custodio showed some repugnance. They at a fair, to rub shoulders with the public, to see sphinxes and talking heads! What would the natives say? These might take them for mere men, endowed with the same passions and weaknesses as others. But Ben-Zayb, with his journalistic ingenuity, promised to request Mr. Leeds not to admit the public while they were inside. They would be honoring him sufficiently by the visit not to admit of his refusal, and besides he would not charge any admission fee. To give a show of probability to this, he concluded: “Because, remember, if I should expose the trick of the mirrors to the public, it would ruin the poor American’s business.” Ben-Zayb was a conscientious individual.
About a dozen set out, among them our acquaintances, Padres Salvi, Camorra, and Irene, Don Custodio, Ben-Zayb, and Juanito Pelaez. Their carriages set them down at the entrance to the Quiapo Plaza.
1 The patron saint of Spain, St. James.—Tr.
2 Houses of bamboo and nipa, such as form the homes of the masses of the natives.—Tr.
3 “In this paragraph Rizal alludes to an incident that had very serious results. There was annually celebrated in Binondo a certain religious festival, principally at the expense of the Chinese mestizos. The latter finally petitioned that their gobernadorcillo be given the presidency of it, and this was granted, thanks to the fact that the parish priest (the Dominican, Fray José Hevia Campomanes) held to the opinion that the presidency belonged to those who paid the most. The Tagalogs protested, alleging their better right to it, as the genuine sons of the country, not to mention the historical precedent, but the friar, who was looking after his own interests, did not yield. General Terrero (Governor, 1885–1888), at the advice of his liberal councilors, finally had the parish priest removed and for the time being decided the affair in favor of the Tagalogs. The matter reached the Colonial Office (Ministerio de Ultramar) and the Minister was not even content merely to settle it in the way the friars desired, but made amends to Padre Hevia by appointing him a bishop.”—W. E. Retana, who was a journalist in Manila at the time, in a note to this chapter.
Childish and ridiculous as this may appear now, it was far from being so at the time, especially in view of the supreme contempt with which the pugnacious Tagalog looks down upon the meek and complaisant Chinese and the mortal antipathy that exists between the two races.—Tr.
4 It is regrettable that Quiroga’s picturesque butchery of Spanish and Tagalog—the dialect of the Manila Chinese—cannot be reproduced here. Only the thought can be given. There is the same difficulty with r’s, d’s, and l’s that the Chinese show in English.—Tr.
5 Up to the outbreak of the insurrection in 1896, the only genuinely Spanish troops in the islands were a few hundred artillerymen, the rest being natives, with Spanish officers.—Tr.
The Quiapo FairIt was a beautiful night and the plaza presented a most animated aspect. Taking advantage of the freshness of the breeze and the splendor of the January moon, the people filled the fair to see, be seen, and amuse themselves. The music of the cosmoramas and the lights of the lanterns gave life and merriment to every one. Long rows of booths, brilliant with tinsel and gauds, exposed to view clusters of balls, masks strung by the eyes, tin toys, trains, carts, mechanical horses, carriages, steam-engines with diminutive boilers, Lilliputian tableware of porcelain, pine Nativities, dolls both foreign and domestic, the former red and smiling, the latter sad and pensive like little ladies beside gigantic children. The beating of drums, the roar of tin horns, the wheezy music of the accordions and the hand-organs, all mingled in a carnival concert, amid the coming and going of the crowd, pushing, stumbling over one another, with their faces turned toward the booths, so that the collisions were frequent and often amusing. The carriages were forced to move slowly, with the tabí of the cocheros repeated every moment. Met and mingled government clerks, soldiers, friars, students, Chinese, girls with their mammas or aunts, all greeting, signaling, calling to one another merrily.
Padre Camorra was in the seventh heaven at the sight of so many pretty girls. He stopped, looked back, nudged Ben-Zayb, chuckled and swore, saying, “And that one, and that one, my ink-slinger? And that one over there, what say you?” In his contentment he even fell to using the familiar tu toward his friend and adversary. Padre Salvi stared at him from time to time, but he took little note of Padre Salvi. On the contrary, he pretended to stumble so that he might brush against the girls, he winked and made eyes at them.
“Puñales!” he kept saying to himself. “When shall I be the curate of Quiapo?”
Suddenly Ben-Zayb let go an oath, jumped aside, and slapped his hand on his arm; Padre Camorra in his excess of enthusiasm had pinched him. They were approaching a dazzling señorita who was attracting the attention of the whole plaza, and Padre Camorra, unable to restrain his delight, had taken Ben-Zayb’s arm as a substitute for the girl’s.
It was Paulita Gomez, the prettiest of the pretty, in company with Isagani, followed by Doña Victorina. The young woman was resplendent in her beauty: all stopped and craned their necks, while they ceased their conversation and followed her with their eyes—even Doña Victorina was respectfully saluted.
Paulita was arrayed in a rich camisa and pañuelo of embroidered piña, different
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