From end to end the huge barn that men dedicate as a home to the Creator of all existing things was filled with people. Pushing, crowding, and crushing one another, the few who were leaving and the many who were entering filled the air with exclamations of distress. Even from afar an arm would be stretched out to dip the fingers in the holy water, but at the critical moment the surging crowd would force the hand away. Then would be heard a complaint, a trampled woman would upbraid some one, but the pushing would continue. Some old people might succeed in dipping their fingers in the water, now the color of slime, where the population of a whole town, with transients besides, had washed. With it they would anoint themselves devoutly, although with difficulty, on the neck, on the crown of the head, on the forehead, on the chin, on the chest, and on the abdomen, in the assurance that thus they were sanctifying those parts and that they would suffer neither stiff neck, headache, consumption, nor indigestion. The young people, whether they were not so ailing or did not believe in that holy prophylactic, hardly more than moistened the tip of a finger—and this only in order that the devout might have no cause to talk—and pretended to make the sign of the cross on their foreheads, of course without touching them. “It may be blessed and everything you may wish,” some young woman doubtless thought, “but it has such a color!”
It was difficult to breathe in the heat amid the smells of the human animal, but the preacher was worth all these inconveniences, as the sermon was costing the town two hundred and fifty pesos. Old Tasio had said: “Two hundred and fifty pesos for a sermon! One man on one occasion! Only a third of what comedians cost, who will work for three nights! Surely you must be very rich!”
“What has that to do with the drama?” testily inquired the nervous leader of the Tertiary Brethren. “With the drama souls go to hell but with the sermon to heaven! If he had asked a thousand, we would have paid him and should still owe him gratitude.”
“After all, you’re right,” replied the Sage, “for the sermon is more amusing to me at least than the drama.”
“But I am not amused even by the drama!” yelled the other furiously.
“I believe it, since you understand one about as well as you do the other!” And the impious old man moved away without paying any attention to the insults and the direful prophecies that the irritated leader offered concerning his future existence.
While they were waiting for the alcalde, the people sweated and yawned, agitating the air with fans, hats, and handkerchiefs. Children shouted and cried, which kept the sacristans busy putting them out of the sacred edifice. Such action brought to the dull and conscientious leader of the Brotherhood of the Holy Rosary this thought: “‘Suffer little children to come unto me,’ said Our Savior, it is true, but here must be understood, children who do not cry.”
An old woman in a guingón habit, Sister Puté, chid her granddaughter, a child of six years, who was kneeling at her side, “O lost one, give heed, for you’re going to hear a sermon like that of Good Friday!” Here the old lady gave her a pinch to awaken the piety of the child, who made a grimace, stuck out her nose, and wrinkled up her eyebrows.
Some men squatted on their heels and dozed beside the confessional. One old man nodding caused our old woman to believe that he was mumbling prayers, so, running her fingers rapidly over the beads of her rosary—as that was the most reverent way of respecting the designs of Heaven—little by little she set herself to imitating hint.
Ibarra stood in one corner while Maria Clara knelt near the high altar in a space which the curate had had the courtesy to order the sacristans to clear for her. Capitan Tiago, in a frock coat, sat on one of the benches provided for the authorities, which caused the children who did not know him to take him for another gobernadorcillo and to be wary about getting near him.
At last the alcalde with his staff arrived, proceeding from the sacristy and taking their seats in magnificent chairs placed on strips of carpet. The alcalde wore a full-dress uniform and displayed the cordon of Carlos III, with four or five other decorations. The people did not recognize him.
“Abá!” exclaimed a rustic. “A civil-guard dressed as a comedian!”
“Fool!” rejoined a bystander, nudging him with his elbow. “It’s the Prince Villardo that we saw at the show last night!”
So the alcalde went up several degrees in the popular estimation by becoming an enchanted prince, a vanquisher of giants.
When the mass began, those who were seated arose and those who had been asleep were awakened by the ringing of the bells and the sonorous voices of the singers. Padre Salvi, in spite of his gravity, wore a look of deep satisfaction, since there were serving him as deacon and subdeacon none less than two Augustinians. Each one, as it came his turn, sang well, in a more or less nasal tone and with unintelligible articulation, except the officiating priest himself, whose voice trembled somewhat, even getting out of tune at times, to the great wonder of those who knew him. Still he moved about with precision and elegance while he recited the Dominus vobiscum unctuously, dropping his head a little to the side and gazing toward heaven. Seeing him receive the smoke from the incense one would have said that Galen was right in averring the passage of smoke in the nasal canals to the head through a screen of ethmoids, since he straightened himself, threw his head back, and moved toward the middle of the altar with such pompousness and gravity that Capitan Tiago found him more majestic than the Chinese comedian of the night before, even though the latter had been dressed as an emperor, paint-bedaubed, with beribboned sword, stiff beard like a horse’s mane, and high-soled slippers. “Undoubtedly,” so his thoughts ran, “a single curate of ours has more majesty than all the emperors.”
At length came the expected moment, that of hearing Padre Damaso. The three priests seated themselves in their chairs in an edifying attitude, as the worthy correspondent would say, the alcalde and other persons of place and position following their example. The music ceased.
The sudden transition from noise to silence awoke our aged Sister Puté, who was already snoring under cover of the music. Like Segismundo,1 or like the cook in the story of the Sleeping Beauty, the first thing that she did upon awaking was to whack her granddaughter on the neck, as the child had also fallen asleep. The latter screamed, but soon consoled herself at the sight of a woman who was beating her breast with contrition and enthusiasm. All tried to place themselves comfortably, those who had no benches squatting down on the floor or on their heels.
Padre Damaso passed through the congregation preceded by two sacristans and followed by another friar carrying a massive volume. He disappeared as he went up the winding staircase, but his round head soon reappeared, then his fat neck, followed immediately by his body. Coughing slightly, he looked about him with assurance. He noticed Ibarra and with a special wink gave to understand that he would not overlook that youth in his prayers. Then he turned a look of satisfaction upon Padre Sibyla and another of disdain upon Padre Martin, the preacher of the previous day. This inspection concluded, he turned cautiously and said, “Attention, brother!” to his companion, who opened the massive volume.
But the sermon deserves a separate chapter. A young man who was then learning stenography and who idolizes great orators, took it down; thanks to this fact, we can here present a selection from the sacred oratory of those regions.
1 The principal character in Calderon de la Barca’s La Vida es Sueño. There is also a Tagalog corrido, or metrical romance, with this title.—TR.
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