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The Social Cancer, by Jose Rizal
Title: The Social Cancer
A Complete English Version of Noli Me Tangere
Author: Jose Rizal
Translator: Charles Derbyshire
Release Date: June 17, 2007 [EBook #6737] Language: English
*** THE SOCIAL CANCER ***
Produced by Jeroen Hellingman.
[Contents]
The Social Cancer
A Complete English Version of Noli Me Tangere from the Spanish of
Jose Rizal
By
Charles Derbyshire
Manila
Philippine Education Company
New York: World Book Company
1912
[iv] [Contents]
THE NOVELS OF JOSE RIZAL Translated from Spanish into English
BY CHARLES DERBYSHIRE
THE SOCIAL CANCER (NOLI ME TANGERE) THE REIGN OF GREED (EL FILIBUSTERISMO) Copyright, 1912, by Philippine Education Company. Entered at Stationers' Hall.
Registrado en las Islas Filipinas. All rights reserved. [v]
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[Contents]
Translator's Introduction
I
"We travel rapidly in these historical sketches. The reader flies in his express train in a few minutes through a couple of centuries. The centuries pass more slowly to those to whom the years are doled out day by day. Institutions grow and beneficently develop themselves, making their way into the hearts of generations which are shorter-lived than they, attracting love and respect, and winning loyal obedience; and then as gradually forfeiting by their shortcomings the allegiance which had been honorably gained in worthier periods. We see wealth and greatness; we see corruption and vice; and one seems to follow so close upon the other, that we fancy they must have always co-existed. We look more steadily, and we perceive long periods of time, in which there is first a growth and then a decay, like what we perceive in a tree of the forest."
FROUDE, Annals of an English Abbey.
Monasticism's record in the Philippines presents no new general fact to the eye of history. The attempt to eliminate the eternal feminine from her natural and normal sphere in the scheme of things there met with the same certain and signal disaster that awaits every perversion of human activity. Beginning with a band of zealous, earnest men, sincere in their convictions, to whom the cause was all and their personalities nothing, it there, as elsewhere, passed through its usual cycle of usefulness, stagnation, corruption, and degeneration.
To the unselfish and heroic efforts of the early friars Spain in large measure owed her dominion over the Philippine Islands and
the Filipinos a marked advance on the road to civilization and nationality. In fact, after the dreams of sudden wealth from gold
and spices had faded, the islands were retained chiefly as a missionary conquest and a stepping-stone to the broader fields of Asia, with Manila as a depot for the Oriental trade. The records of those early years are filled with tales of courage and heroism worthy of Spain's proudest years, as [vi]the missionary fathers labored with unflagging zeal in disinterested endeavor for the spread of the
Faith and the betterment of the condition of the Malays among whom they found themselves. They won the confidence of the na-tive peoples, gathered them into settlements and villages, led them into the ways of peace, and became their protectors, guides, and counselors.
In those times the cross and the sword went hand in hand, but in the Philippines the latter was rarely needed or used. The lightness and vivacity of the Spanish character, with its strain of Orientalism, its fertility of resource in meeting new conditions, its adaptabil-ity in dealing with the dwellers in warmer lands, all played their part in this as in the other conquests. Only on occasions when some stubborn resistance was met with, as in Manila and the surrounding country, where the most advanced of the native peoples dwelt and where some of the forms and beliefs of Islam had been established, was it necessary to resort to violence to destroy the native leaders and replace them with the missionary fathers. A few sallies by young Salcedo, the Cortez of the Philippine conquest, with a company of the splendid infantry, which was at that time the admiration and despair of martial Europe, soon effectively exorcised any idea of resistance that even the boldest and most intransigent of the native leaders might have entertained.
For the most part, no great persuasion was needed to turn a simple, imaginative, fatalistic people from a few vague animistic deities to the systematic iconology and the elaborate ritual of the Spanish Church. An obscure Bathala or a dim Malyari was easily super-seded by or transformed into a clearly defined Dios, and in the case of any especially tenacious "demon," he could without much difficulty be merged into a Christian saint or devil. There was no organized priesthood to be overcome, the primitive religious observances consisting almost entirely of occasional orgies presided over by an old woman, who filled the priestly offices of interpreter
for the unseen powers and chief eater at the sacrificial feast. With their unflagging zeal, their organization, their elaborate forms
and ceremonies, the missionaries were enabled to win the confidence of the natives, especially as the greater part of them learned the local language and identified their lives with the [vii]communities under their care. Accordingly, the people took kindly to their new teachers and rulers, so that in less than a generation Spanish authority was generally recognized in the settled portions of the Philippines, and in the succeeding years the missionaries gradually extended this area by forming settlements from among the wilder peoples, whom they persuaded to abandon the more objectionable features of their old roving, often predatory, life and to group themselves into towns and villages "under the bell."
The tactics employed in the conquest and the subsequent behavior of the conquerors were true to the old Spanish nature, so succinctly characterized by a plain-spoken Englishman of Mary's reign, when the war-cry of Castile encircled the globe and even hovered ominously near the "sceptered isle," when in the intoxication of power character stands out so sharply defined: "They be verye wyse and politicke, and can, thorowe ther wysdome, reform and brydell theyr owne natures for a tyme, and applye ther conditions
to the manners of those men with whom they meddell gladlye by friendshippe; whose mischievous maners a man shall never know untyll he come under ther subjection; but then shall he parfectlye parceve and fele them: for in dissimulations untyll they have ther
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purposes, and afterwards in oppression and tyrannye, when they can obtain them, they do exceed all other nations upon the earthe."1
In the working out of this spirit, with all the indomitable courage and fanatical ardor derived from the long contests with the Moors, they reduced the native peoples to submission, but still not to the galling yoke which they fastened upon the aborigines of America, to make one Las Casas shine amid the horde of Pizarros. There was some compulsory labor in timber-cutting and ship-building,
with enforced military service as rowers and soldiers for expeditions to the Moluccas and the coasts of Asia, but nowhere the un-
speakable atrocities which in Mexico, Hispaniola, and South America drove mothers to strangle their babes at birth and whole tribes to prefer self-immolation to the living death in the mines and slave-pens. Quite differently from the case in America, where entire islands and districts were depopulated, to bring on later the curse of negro slavery, in the Philippines the fact appears that the [viii] native population really increased and the standard of living was raised under the stern, yet beneficent, tutelage of the missionary fathers. The great distance and the hardships of the journey precluded the coming of many irresponsible adventurers from Spain and, fortunately for the native population, no great mineral wealth was ever discovered in the Philippine Islands.
The system of government was, in its essential features, a simple one. The missionary