Divide and rule.
(The New Machiavelli.)
Who were the caciques of the town?
Don Rafael, when alive, even though he was the richest, owned more land, and was the patron of nearly everybody, had not been one of them. As he was modest and depreciated the value of his own deeds, no faction in his favor had ever been formed in the town, and we have already seen how the people all rose up against him when they saw him hesitate upon being attacked.
Could it be Capitan Tiago? True it was that when he went there he was received with an orchestra by his debtors, who banqueted him and heaped gifts upon him. The finest fruits burdened his table and a quarter of deer or wild boar was his share of the hunt. If he found the horse of a debtor beautiful, half an hour afterwards it was in his stable. All this was true, but they laughed at him behind his back and in secret called him “Sacristan Tiago.”
Perhaps it was the gobernadorcillo?1 No, for he was only an unhappy mortal who commanded not, but obeyed; who ordered not, but was ordered; who drove not, but was driven. Nevertheless, he had to answer to the alcalde for having commanded, ordered, and driven, just as if he were the originator of everything. Yet be it said to his credit that he had never presumed upon or usurped such honors, which had cost him five thousand pesos and many humiliations. But considering the income it brought him, it was cheap.
Well then, might it be God? Ah, the good God disturbed neither the consciences nor the sleep of the inhabitants. At least, He did not make them tremble, and if by chance He might have been mentioned in a sermon, surely they would have sighed longingly, “Oh, that only there were a God!” To the good Lord they paid little attention, as the saints gave them enough to do. For those poor folk God had come to be like those unfortunate monarchs who are surrounded by courtiers to whom alone the people render homage.
San Diego was a kind of Rome: not the Rome of the time when the cunning Romulus laid out its walls with a plow, nor of the later time when, bathed in its own and others’ blood, it dictated laws to the world—no, it was a Rome of our own times with the difference that in place of marble monuments and colosseums it had its monuments of sawali and its cockpit of nipa. The curate was the Pope in the Vatican; the alferez of the Civil Guard, the King of Italy on the Quirinal: all, it must be understood, on a scale of nipa and bamboo. Here, as there, continual quarreling went on, since each wished to be the master and considered the other an intruder. Let us examine the characteristics of each.
Fray Bernardo Salvi was that silent young Franciscan of whom we have spoken before. In his habits and manners he was quite different from his brethren and even from his predecessor, the violent Padre Damaso. He was thin and sickly, habitually pensive, strict in the fulfilment of his religious duties, and careful of his good name. In a month after his arrival nearly every one in the town had joined the Venerable Tertiary Order, to the great distress of its rival, the Society of the Holy Rosary. His soul leaped with joy to see about each neck four or five scapularies and around each waist a knotted girdle, and to behold the procession of corpses and ghosts in guingón habits. The senior sacristan made a small fortune selling—or giving away as alms, we should say—all things necessary for the salvation of the soul and the warfare against the devil, as it is well known that this spirit, which formerly had the temerity to contradict God himself face to face and to doubt His words, as is related in the holy book of Job, who carried our Lord Christ through the air as afterwards in the Dark Ages he carried the ghosts, and continues, according to report, to carry the asuang of the Philippines, now seems to have become so shamefaced that he cannot endure the sight of a piece of painted cloth and that he fears the knots on a cord. But all this proves nothing more than that there is progress on this side also and that the devil is backward, or at least a conservative, as are all who dwell in darkness. Otherwise, we must attribute to him the weakness of a fifteen-year-old girl.
As we have said, Fray Salvi was very assiduous in the fulfilment of his duties, too assiduous, the alferez thought. While he was preaching—he was very fond of preaching—the doors of the church were closed, wherein he was like Nero, who allowed no one to leave the theater while he was singing. But the former did it for the salvation and the latter for the corruption of souls. Fray Salvi rarely resorted to blows, but was accustomed to punish every shortcoming of his subordinates with fines. In this respect he was very different from Padre Damaso, who had been accustomed to settle everything with his fists or a cane, administering such chastisement with the greatest good-will. For this, however, he should not be judged too harshly, as he was firm in the belief that the Indian could be managed only by beating him, just as was affirmed by a friar who knew enough to write books, and Padre Damaso never disputed anything that he saw in print, a credulity of which many might have reason to complain. Although Fray Salvi made little use of violence, yet, as an old wiseacre of the town said, what he lacked in quantity he made up in quality. But this should not be counted against him, for the fasts and abstinences thinned his blood and unstrung his nerves and, as the people said, the wind got into his head. Thus it came about that it was not possible to learn from the condition of the sacristans’ backs whether the curate was fasting or feasting.
The only rival of this spiritual power, with tendencies toward the temporal, was, as we have said, the alferez: the only one, since the women told how the devil himself would flee from the curate, because, having one day dared to tempt him, he was caught, tied to a bedpost, soundly whipped with a rope, and set at liberty only after nine days. As a consequence, any one who after this would still be the enemy of such a man, deserved to fall into worse repute than even the weak and unwary devils.
But the alferez deserved his fate. His wife was an old Filipina of abundant rouge and paint, known as Doña Consolacion—although her husband and some others called her by quite another name. The alferez revenged his conjugal misfortunes on his own person by getting so drunk that he made a tank of himself, or by ordering his soldiers to drill in the sun while he remained in the shade, or, more frequently, by beating up his consort, who, if she was not a lamb of God to take away one’s sins, at least served to lay up for her spouse many torments in Purgatory—if perchance he should get there, a matter of doubt to the devout women. As if for the fun of it, these two used to beat each other up beautifully, giving free shows to the neighborhood with vocal and instrumental accompaniments, four-handed, soft, loud, with pedal and all.
Whenever these scandals reached the ears of Padre Salvi, he would smile, cross himself, and recite a paternoster. They called him a grafter, a hypocrite, a Carlist, and a miser: he merely smiled and recited more prayers. The alferez had a little anecdote which he always related to the occasional Spaniards who visited him:
“Are you going over to the convento to visit the sanctimonious rascal there, the little curate? Yes! Well, if he offers you chocolate which I doubt—but if he offers it remember this: if he calls to the servant and says, ‘Juan, make a cup of chocolate, eh!’ then stay without fear; but if he calls out, ‘Juan, make a cup of chocolate, ah!’ then take your hat and leave on a run.”
“What!” the startled visitor would ask, “does he poison people? Carambas!”
“No, man, not at all!”
“What then?”
“‘Chocolate, eh!’ means thick and rich, while ‘chocolate, ah!’ means watered and thin.”
But we are of the opinion that this was a slander on the part of the alferez, since the same story is told of many curates. At least, it may be a thing peculiar to the Order.
To make trouble for the curate, the soldier, at the instigation of his wife, would prohibit any one from walking abroad after nine o’clock at night. Doña Consolacion would then claim that she had seen the curate, disguised in a piña camisa and salakot, walking about late. Fray Salvi would take his revenge in a holy manner. Upon seeing the alferez enter the church he would innocently order the sacristan to close all the doors, and would then go up into the pulpit and preach until the very saints closed their eyes and even the wooden dove above his head, the image of the Holy Ghost, murmured for mercy. But the alferez, like all the unregenerate, did not change his ways for this; he would go away cursing, and as soon as he was able to catch a sacristan, or one of the curate’s servants, he would arrest him, give him a beating, and make him scrub the floor of the barracks and that of his own house, which at such times was put in a decent condition. On going to pay the fine imposed by the curate for his absence, the sacristan would explain the cause. Fray Salvi would listen in silence, take the money, and at once turn out his goats and sheep so that they might graze in the alferez’s garden, while he himself looked up a new text for another longer and more edifying sermon. But these were only little pleasantries, and if the two chanced to meet they would shake hands and converse politely.
When her husband was sleeping off the wine he had drunk, or was snoring through the siesta, and she could not quarrel with him, Doña Consolacion, in a blue flannel camisa, with a big cigar in her mouth, would take her stand at the window. She could not endure the young people, so from there she would scrutinize and mock the passing girls, who, being afraid of her, would hurry by in confusion, holding their breath the while, and not daring to raise their eyes. One great virtue Doña Consolation possessed, and this was that she had evidently never looked in a mirror.
These were the rulers of the town of San Diego.
1 “Petty governor,” the chief municipal official, chosen annually from among their own number, with the approval of the parish priest and the central government, by the principalía, i.e., persons who owned considerable property or who had previously held some municipal office. The manner of his selection is thus described by a German traveler (Jagor) in the Philippines in 1860: “The election is held in the town hall. The governor or his representative presides, having on his right the parish priest and on his left a clerk, who also acts as interpreter. All the cabezas de barangay, the gobernadorcillo, and those who have formerly occupied the latter position, seat themselves on benches. First, there are chosen by lot six cabezas de barangay and six ex-gobernadorcillos as electors, the actual gobernadorcillo being the thirteenth. The [77n]rest leave the hall. After the presiding officer has read the statutes in a loud voice and reminded the electors of their duty to act in accordance with their consciences and to heed only the welfare of the town, the electors move to a table and write three names on a slip of paper. The person receiving a majority of votes is declared elected gobernadorcillo for the ensuing year, provided that there is no protest from the curate or the electors, and always conditioned upon the approval of the superior authority in Manila, which is never withheld, since the influence of the curate is enough to prevent an unsatisfactory election.”—TR.
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