The Reign of Greed - José Rizal (dark academia books to read txt) 📗

with him, “but when by legal methods people ask a government for something, it is because they think it good and disposed to grant a blessing, and such action, instead of irritating it, should flatter it —to the mother one appeals, never to the stepmother. The government, in my humble opinion, is not an omniscient being that can see and anticipate everything, and even if it could, it ought not to feel offended, for here you have the church itself doing nothing but asking and begging of God, who sees and knows everything, and you yourself ask and demand many things in the courts of this same government, yet neither God nor the courts have yet taken offense. Every one realizes that the government, being the human institution that it is, needs the support of all the people, it needs to be made to see and feel the reality of things. You yourself are not convinced of the truth of your objection, you yourself know that it is a tyrannical and despotic government which, in order to make a display of force and independence, denies everything through fear or distrust, and that the tyrannized and enslaved peoples are the only ones whose duty it is never to ask for anything. A people that hates its government ought to ask for nothing but that it abdicate its power.”

The old lawyer grimaced and shook his head from side to side, in sign of discontent, while he rubbed his hand over his bald pate and said in a tone of condescending pity: “Ahem! those are bad doctrines, bad theories, ahem! How plain it is that you are young and inexperienced in life. Look what is happening with the inexperienced young men who in Madrid are asking for so many reforms. They are accused of filibusterism, many of them don’t dare return here, and yet, what are they asking for? Things holy, ancient, and recognized as quite harmless. But there are matters that can’t be explained, they’re so delicate. Let’s see—I confess to you that there are other reasons besides those expressed that might lead a sensible government to deny systematically the wishes of the people—no—but it may happen that we find ourselves under rulers so fatuous and ridiculous—but there are always other reasons, even though what is asked be quite just—different governments encounter different conditions—”

The old man hesitated, stared fixedly at Isagani, and then with a sudden resolution made a sign with his hand as though he would dispel some idea.

“I can guess what you mean,” said Isagani, smiling sadly. “You mean that a colonial government, for the very reason that it is imperfectly constituted and that it is based on premises—”

“No, no, not that, no!” quickly interrupted the old lawyer, as he sought for something among his papers. “No, I meant—but where are my spectacles?”

“There they are,” replied Isagani.

The old man put them on and pretended to look over some papers, but seeing that the youth was waiting, he mumbled, “I wanted to tell you something, I wanted to say—but it has slipped from my mind. You interrupted me in your eagerness—but it was an insignificant matter. If you only knew what a whirl my head is in, I have so much to do!”

Isagani understood that he was being dismissed. “So,” he said, rising, “we—”

“Ah, you will do well to leave the matter in the hands of the government, which will settle it as it sees fit. You say that the Vice-Rector is opposed to the teaching of Castilian. Perhaps he may be, not as to the fact but as to the form. It is said that the Rector who is on his way will bring a project for reform in education. Wait a while, give time a chance, apply yourself to your studies as the examinations are near, and—carambas!—you who already speak Castilian and express yourself easily, what are you bothering yourself about? What interest have you in seeing it specially taught? Surely Padre Florentino thinks as I do! Give him my regards.”

“My uncle,” replied Isagani, “has always admonished me to think of others as much as of myself. I didn’t come for myself, I came in the name of those who are in worse condition.”

“What the devil! Let them do as you have done, let them singe their eyebrows studying and come to be bald like myself, stuffing whole paragraphs into their memories! I believe that if you talk Spanish it is because you have studied it—you’re not of Manila or of Spanish parents! Then let them learn it as you have, and do as I have done: I’ve been a servant to all the friars, I’ve prepared their chocolate, and while with my right hand I stirred it, with the left I held a grammar, I learned, and, thank God! have never needed other teachers or academies or permits from the government. Believe me, he who wishes to learn, learns and becomes wise!”

“But how many among those who wish to learn come to be what you are? One in ten thousand, and more!”

“Pish! Why any more?” retorted the old man, shrugging his shoulders. “There are too many lawyers now, many of them become mere clerks. Doctors? They insult and abuse one another, and even kill each other in competition for a patient. Laborers, sir, laborers, are what we need, for agriculture!”

Isagani realized that he was losing time, but still could not forbear replying: “Undoubtedly, there are many doctors and lawyers, but I won’t say there are too many, since we have towns that lack them entirely, and if they do abound in quantity, perhaps they are deficient in quality. Since the young men can’t be prevented from studying, and no other professions are open to us, why let them waste their time and effort? And if the instruction, deficient as it is, does not keep many from becoming lawyers and doctors, if we must finally have them, why not have good ones? After all, even if the sole wish is to make the country a country of farmers and laborers, and condemn in it all intellectual activity, I don’t see any evil in enlightening those same farmers and laborers, in giving them at least an education that will aid them in perfecting themselves and in perfecting their work, in placing them in a condition to understand many things of which they are at present ignorant.”

“Bah, bah, bah!” exclaimed the lawyer, drawing circles in the air with his hand to dispel the ideas suggested. “To be a good farmer no great amount of rhetoric is needed. Dreams, illusions, fancies! Eh, will you take a piece of advice?”

He arose and placed his hand affectionately on the youth’s shoulder, as he continued: “I’m going to give you one, and a very good one, because I see that you are intelligent and the advice will not be wasted. You’re going to study medicine? Well, confine yourself to learning how to put on plasters and apply leeches, and don’t ever try to improve or impair the condition of your kind. When you become a licentiate, marry a rich and devout girl, try to make cures and charge well, shun everything that has any relation to the general state of the country, attend mass, confession, and communion when the rest do, and you will see afterwards how you will thank me, and I shall see it, if I am still alive. Always remember that charity begins at home, for man ought not to seek on earth more than the greatest amount of happiness for himself, as Bentham says. If you involve yourself in quixotisms you will have no career, nor will you get married, nor will you ever amount to anything. All will abandon you, your own countrymen will be the first to laugh at your simplicity. Believe me, you will remember me and see that I am right, when you have gray hairs like myself, gray hairs such as these!”

Here the old lawyer stroked his scanty white hair, as he smiled sadly and shook his head.

“When I have gray hairs like those, sir,” replied Isagani with equal sadness, “and turn my gaze back over my past and see that I have worked only for myself, without having done what I plainly could and should have done for the country that has given me everything, for the citizens that have helped me to live—then, sir, every gray hair will be a thorn, and instead of rejoicing, they will shame me!”

So saying, he took his leave with a profound bow. The lawyer remained motionless in his place, with an amazed look on his face. He listened to the footfalls that gradually died away, then resumed his seat.

“Poor boy!” he murmured, “similar thoughts also crossed my mind once! What more could any one desire than to be able to say: ‘I have done this for the good of the fatherland, I have consecrated my life to the welfare of others!’ A crown of laurel, steeped in aloes, dry leaves that cover thorns and worms! That is not life, that does not get us our daily bread, nor does it bring us honors— the laurel would hardly serve for a salad, nor produce ease, nor aid us in winning lawsuits, but quite the reverse! Every country has its code of ethics, as it has its climate and its diseases, different from the climate and the diseases of other countries.”

After a pause, he added: “Poor boy! If all should think and act as he does, I don’t say but that—Poor boy! Poor Florentino!”

The Tribulations of a Chinese

In the evening of that same Saturday, Quiroga, the Chinese, who aspired to the creation of a consulate for his nation, gave a dinner in the rooms over his bazaar, located in the Escolta. His feast was well attended: friars, government employees, soldiers, merchants, all of them his customers, partners or patrons, were to be seen there, for his store supplied the curates and the conventos with all their necessities, he accepted the chits of all the employees, and he had servants who were discreet, prompt, and complaisant. The friars themselves did not disdain to pass whole hours in his store, sometimes in view of the public, sometimes in the chambers with agreeable company.

That night, then, the sala presented a curious aspect, being filled with friars and clerks seated on Vienna chairs, stools of black wood, and marble benches of Cantonese origin, before little square tables, playing cards or conversing among themselves, under the brilliant glare of the gilt chandeliers or the subdued light of the Chinese lanterns, which were brilliantly decorated with long silken tassels. On the walls there was a lamentable medley of landscapes in dim and gaudy colors, painted in Canton or Hongkong, mingled with tawdry chromos of odalisks, half-nude women, effeminate lithographs of Christ, the deaths of the just and of the sinners—made by Jewish houses in Germany to be sold in the Catholic countries. Nor were there lacking the Chinese prints on red paper representing a man seated, of venerable aspect, with a calm, smiling face, behind whom stood a servant, ugly, horrible, diabolical, threatening, armed with a lance having a wide, keen blade. Among the Indians some call this figure Mohammed, others Santiago,1 we do not know why, nor do the Chinese themselves give a very clear explanation of this popular pair. The pop of champagne corks, the rattle of glasses, laughter, cigar smoke, and that odor peculiar to a Chinese habitation—a mixture of punk, opium, and dried fruits—completed the collection.

Dressed as a Chinese mandarin in a blue-tasseled cap, Quiroga moved from room to room, stiff and straight, but casting watchful glances here and there as though to assure himself that nothing was being stolen. Yet in spite of this natural distrust, he exchanged handshakes