MARIA CLARA.”
“P.S. If you don’t come tomorrow, I won’t go to the ceremony. Vale! ”
1 Every one talks of the fiesta according to the way he fared at it.
2 A Spanish prelate, notable for his determined opposition in the Constituent Cortes of 1869 to the clause in the new Constitution providing for religious liberty.—TR.
3 “Camacho’s wedding” is an episode in Don Quixote, wherein a wealthy man named Camacho is cheated out of his bride after he has prepared a magnificent wedding-feast.—TR.
4 The full dress of the Filipino women, consisting of the camisa, pañuelo, and saya suelta, the latter a heavy skirt with a long train. The name mestiza is not inappropriate, as well from its composition as its use, since the first two are distinctly native, antedating the conquest, while the saya suelta was no doubt introduced by the Spaniards.
Chapter XXIX
The Morning
At the first flush of dawn bands of music awoke the tired people of the town with lively airs. Life and movement reawakened, the bells began to chime, and the explosions commenced. It was the last day of the fiesta, in fact the fiesta proper. Much was hoped for, even more than on the previous day. The Brethren of the Venerable Tertiary Order were more numerous than those of the Holy Rosary, so they smiled piously, secure that they would humiliate their rivals.
They had purchased a greater number of tapers, wherefor the Chinese dealers had reaped a harvest and in gratitude were thinking of being baptized, although some remarked that this was not so much on account of their faith in Catholicism as from a desire to get a wife. To this the pious women answered, “Even so, the marriage of so many Chinamen at once would be little short of a miracle and their wives would convert them.”
The people arrayed themselves in their best clothes and dragged out from their strong-boxes all their jewelry. The sharpers and gamblers all shone in embroidered camisas with large diamond studs, heavy gold chains, and white straw hats. Only the old Sage went his way as usual in his dark-striped sinamay camisa buttoned up to the neck, loose shoes, and wide gray felt hat.
“You look sadder than ever!” the teniente-mayor accosted him. “Don’t you want us to be happy now and then, since we have so much to weep over?”
“To be happy doesn’t mean to act the fool,” answered the old man. “It’s the senseless orgy of every year! And all for no end but to squander money, when there is so much misery and want. Yes, I understand it all, it’s the same orgy, the revel to drown the woes of all.”
“You know that I share your opinion, though,” replied Don Filipo, half jestingly and half in earnest. “I have defended it, but what can one do against the
gobernadorcillo and the curate?”
“Resign!” was the old man’s curt answer as he moved away.
Don Filipo stood perplexed, staring after the old man. “Resign!” he muttered as he made his way toward the church. “Resign! Yes, if this office were an honor and not a burden, yes, I would resign.”
The paved court in front of the church was filled with people; men and women, young and old, dressed in their best clothes, all crowded together, came and went through the wide doors. There was a smell of powder, of flowers, of incense, and of perfumes, while bombs, rockets, and serpent-crackers made the women run and scream, the children laugh. One band played in front of the convento, another escorted the town officials, and still others marched about the streets, where floated and waved a multitude of banners. Variegated colors and lights distracted the sight, melodies and explosions the hearing, while the bells kept up a ceaseless chime. Moving all about were carriages whose horses at times became frightened, frisked and reared all of which, while not included in the program of the fiesta, formed a show in itself, free and by no means the least entertaining.
The hermano mayor for this day had sent servants to seek in the streets for whomsoever they might invite, as did he who gave the feast of which the Gospel tells us. Almost by force were urged invitations to partake of chocolate, coffee, tea, and sweetmeats, these invitations not seldom reaching the proportions of a demand.
There was to be celebrated the high mass, that known as the dalmatic, like the one of the day before, about which the worthy correspondent wrote, only that now the officiating priest was to be Padre Salvi, and that the alcalde of the province, with many other Spaniards and persons of note, was to attend it in order to hear Padre Damaso, who enjoyed a great reputation in the province.
Even the alferez, smarting under the preachments of Padre Salvi, would also attend in order to give evidence of his good-will and to recompense himself, if possible, for the bad spells the curate had caused him.
Such was the reputation of Padre Damaso that the correspondent wrote beforehand to the editor of his newspaper:
“As was announced in my badly executed account of yesterday, so it has come to pass. We have had the especial pleasure of listening to the Very Reverend Fray Damaso Verdolagas, former curate of this town, recently transferred to a larger parish in recognition of his meritorious services. The illustrious and holy orator occupied the pulpit of the Holy Ghost and preached a most eloquent and profound sermon, which edified and left marveling all the faithful who had waited so anxiously to see spring from his fecund lips the restoring fountain of eternal life. Sublimity of conception, boldness of imagination, novelty of phraseology, gracefulness of style, naturalness of gestures, cleverness of speech, vigor of ideas—these are the traits of the Spanish Bossuet, who has justly earned such a high reputation not only among the enlightened Spaniards but even among the rude Indians and the cunning sons of the Celestial Empire.”
But the confiding correspondent almost saw himself obliged to erase what he had written. Padre Damaso complained of a cold that he had contracted the night before, for after singing a few merry songs he had eaten three plates of ice-cream and attended the show for a short time. As a result of all this, he wished to renounce his part as the spokesman of God to men, but as no one else was to be found who was so well versed in the life and miracles of San Diego,—the curate knew them, it is true, but it was his place to celebrate mass,—the other priests unanimously declared that the tone of Padre Damaso’s voice could not be improved upon and that it would be a great pity for him to forego delivering such an eloquent sermon as he had written and memorized. Accordingly, his former housekeeper prepared for him lemonade, rubbed his chest and neck with liniment and olive-oil, massaged him, and wrapped him in warm cloths. He drank some raw eggs beaten up in wine and for the whole morning neither talked nor breakfasted, taking only a glass of milk and a cup of chocolate with a dozen or so of crackers, heroically renouncing his usual fried chicken and half of a Laguna cheese, because the housekeeper affirmed that cheese contained salt and grease, which would aggravate his cough.
“All for the sake of meriting heaven and of converting us!” exclaimed the Tertiary Sisters, much affected, upon being informed of these sacrifices.
“May Our Lady of Peace punish him!” muttered the Sisters of the Holy Rosary, unable to forgive him for leaning to the side of their rivals.
At half past eight the procession started from the shadow of the canvas canopy. It
was the same as that of the previous day but for the introduction of one novelty: the older members of the Venerable Tertiary Order and some maidens dressed as old women displayed long gowns, the poor having them of coarse cloth and the rich of silk, or rather of Franciscan guingón, as it is called, since it is most used by the reverend Franciscan friars. All these sacred garments were genuine, having come from the convento in Manila, where the people may obtain them as alms at a fixed price, if a commercial term may be permitted; this fixed price was liable to increase but not to reduction. In the convento itself and in the nunnery of St. Clara1 are sold these same garments which possess, besides the special merit of gaining many indulgences for those who may be shrouded in them, the very special merit of being dearer in proportion as they are old, threadbare, and unserviceable. We write this in case any pious reader need such sacred relics—or any cunning rag-picker of Europe wish to make a fortune by taking to the Philippines a consignment of patched and grimy garments, since they are valued at sixteen pesos or more, according to their more or less tattered appearance.
San Diego de Alcala was borne on a float adorned with plates of repoussé silver.
The saint, though rather thin, had an ivory bust which gave him a severe and majestic mien, in spite of abundant kingly bangs like those of the Negrito. His mantle was of satin embroidered with gold.
Our venerable father, St. Francis, followed the Virgin as on yesterday, except that the priest under the canopy this time was Padre Salvi and not the graceful Padre Sibyla, so refined in manner. But if the former lacked a beautiful carriage he had more than enough unction, walking half bent over with lowered eyes and hands crossed in mystic attitude. The bearers of the canopy were the same cabezas de barangay, sweating with satisfaction at seeing themselves at the same time semi-sacristans, collectors of the tribute, redeemers of poor erring humanity, and consequently Christs who were giving their blood for the sins of others. The surpliced coadjutor went from float to float carrying the censer, with the smoke from which he from time to time regaled the nostrils of the curate, who then became even more serious and grave.
So the procession moved forward slowly and deliberately to the sound of bombs, songs, and religious melodies let loose into the air by bands of musicians that followed the floats. Meanwhile, the hermano mayor distributed candles with
such zeal that many of the participants returned to their homes with light enough for four nights of card-playing. Devoutly the curious spectators knelt at the passage of the float of the Mother of God, reciting Credos and Salves fervently.
In front of a house in whose gaily decorated windows were to be seen the alcalde, Capitan Tiago, Maria Clara, and Ibarra, with various Spaniards and young ladies, the float was detained. Padre Salvi happened to raise his eyes, but made not the slightest movement that might have been taken for a salute or a recognition of them. He merely stood erect, so that his cope fell over his shoulders more gracefully and elegantly.
In the street under the window was a young woman of pleasing countenance, dressed in deep mourning, carrying in her arms a young baby. She must have been a nursemaid only, for the child was white and ruddy while she was brown and had hair blacker than jet. Upon seeing the curate the tender infant held out its arms, laughed with the laugh that neither causes nor is caused by sorrow, and cried out stammeringly in the midst of a brief silence, “Pa-pa! Papa! Papa!” The young woman shuddered, slapped her hand hurriedly over the baby’s mouth and ran away in dismay, with the baby crying.
Malicious ones winked at each other, and the Spaniards who had witnessed the short scene smiled, while the natural pallor of Padre Salvi changed to the hue of poppies. Yet the people were wrong, for the curate was not acquainted with the woman at all, she being a stranger in the town.
1 The nunnery of St. Clara, situated on the Pasig River just east of Fort Santiago, was founded in 1621 by the Poor Clares, an order of nuns affiliated with the Franciscans, and was taken under the royal patronage as the “Real Monasterio de Santa Clara” in 1662. It is still in existence and is perhaps the most curious of all the curious relics of the Middle Ages in old Manila.—TR.
Chapter XXX
In the Church
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
