The Legacy of Ignorantism Part 2

The Pasion, a work in verse in the different Filipino dialects, is not only the pa.s.sion of Christ, but it consists of a sort of abridged edition of sacred history.

The Novenas are religious booklets dedicated to a saint whose favor is invoked in order to obtain from G.o.d such and such favors. They consist of a system of prayers in relation to certain miracles with reflections about the saint, which are said every day for a period of nine consecutive days. To Virgin Mary is attributed the origin of the Novenas because she venerated the number 9 in memory of the fact that nine days it was when she was apprised of the incarnation of the divine Messiah, and also because of the nine months in which she carried Him in her virgin womb. (Novena to Jesus, Maria, and Jose, Manila, 1903, in the Exordium.)

The Novenas offer a very simple way of obtaining from heaven what is asked in them from a protector saint. If the sympathy and aid of a patron or a patroness whose mediation is implored is won, one can obtain everything, be it appertaining to earthly life or future life. It is a very easy means. It is like a magic ceremony with its ritual composed of praises and acts of humiliation, devotion, submission, admiration, and other propitiatory manifestations looking toward gaining the sympathy and the protection of the saint. This follows an enumeration of favors which may be requested and which are always attended to by G.o.d as demonstrated by the numerous examples which are mentioned with scrupulous care in the Novena. All the Novenas are published with ecclesiastical permit after the censorship of the prelate who examines scrupulously the writings to see if there is anything that is contrary to morals, good customs, and absolute orthodoxy. In a word, all are printed with the necessary licenses.

The prodigies mentioned in these Novenas compare very well with the enchantments, magics, and sorceries of the primitive Filipinos who invoked the propitiation of their divine spirits by means of ceremonies, sacrifices, charms, and incantations performed by their mangkukulam (witch), babailanas, and other prestidigitators, priests, medicine men, charmers, and fortune-tellers, which are referred to and are enumerated in the old chronicles written by the missionaries in the Philippines.

Subst.i.tution of "Unseen Powers"

All the fear of the mysterious as well as the belief of the Filipinos in unseen powers which took away life, attracted misfortunes, gave victory, or conduced to disaster was conserved, changing only the concepts that they had about the spirits that governed the affairs of life and the phenomena of nature. The patron saints recommended by the missionaries came to take the place of the ancient anitos representative of their past which they gave intervention in their idolatry in all the affairs of life.

When the missionaries preached their religion, they condemned the old Pagan superst.i.tions but they taught new superst.i.tions more powerful than the original, not only because of the prestige of the new patrons who are all members of a Celestial Court organized as an earthly aristocracy and headed by the same G.o.d, Creator of the Universe, but by communicating with G.o.d in the same tongue, which the ordinary man supposed was spoken by Him, which is the Latin tongue, in which the priests said their prayers and sang their hymns.

"Ensalmos"

The Oremus, the Laus Deo, Agnus Dei, Deo Gracias, Nos c.u.m prole pia, Benedicat Virgo Maria, Per omnia secula seculorum, Kyrie eleyson, Christe eleyson, came under the category of enchantments (ensalmos) known by the terms bolong and mantala of the primitive mangkukulam, manghihikup, mananangisama, etc. etc., of Philippine paganism. All of these Latin phrases acquired so great a prestige that they were looked upon as a form of irresistible invocation for conquering the divine will, and a certain ridiculous sect came to be known as the Colorum, which term originated from the wrong p.r.o.nunciation of secula seculorum with which many Latin prayers ended, prayers which were incomprehensible but used due to the ignorance of many.

The phrase agnus dei qui tolis pecata mundi is used as an incantation in which every word more or less incomprehensible has a sacred character so that if one should say that he despises qui tolis, it would be considered a blasphemy because the Qui Tolis is something sacred or divine. A child after saying the trisagio said by way of protest: "I am tired of saying kirileson (Kyrie eleyson)." His mother then punished him for playing with the name of G.o.d. Another child who happened to name a dog Qui Tolis was corrected by his aunt, saying: "The name of G.o.d is never used for naming an animal."

Magic Invocations

All this const.i.tutes a real array of magic invocation in the efficacy of which there is great confidence to avoid evil, ridding of danger, securing more good, and attaining some grace. As an example of the power of the invocations and what can be obtained by merely saying frequently "Jesus, Maria, y Jose" (Jesus, Mary, and Joseph), which const.i.tutes the most "divine trinity on earth," the following cases are related: (Novena a Jesus, Maria y Jose, Manila, 1903).

A bad man walking in the middle of the night in front of the church of San Francisco in Cuzco, Peru, saw lights in the cemetery, and knowing it to be a funeral, went to the place to witness it. Presently he noted that there was a throne where Jesus Christ was found seated between Mary and Joseph. Then several demons appeared, each one with a book in his hand. One of them began accusing a bad woman from Buenos Aires. "Jesus," says the Novena, "p.r.o.nounced a sentence against her of instant death and with it eternal perdition" (p. 7). The demon disappeared in order to execute the sentence. Another devil read from his book that in Chile there was another bad woman. "Jesus sentenced her to death and condemnation" (p. 8). The devil ran to carry out the sentence. Another one appeared accusing a bad man of Cuzco, and this man was precisely the same who tarried to witness the scene at the cemetery. "When the just judge was about to sentence him to death and condemnation, Blessed Mary and Joseph knelt before the divine Master, asking mercy on behalf of the accused, alleging that many times he invoked the holy names (Jesus, Maria y Jose). Jesus having denied pardon, his parents begged him anew, and seeing that they were not making headway toward securing pardon, the Blessed Virgin showed to her Blessed Son the breast from which He sucked, and the Patriarch Saint showed him the hands that maintained him thru his labors"

(p. 8). Then Jesus conceded the pardon as a matter of grace which can only be characterized as material gratefulness (estomago agradecido).

Great Incentive to Crime

The invocation "Jesus, Maria y Jose" working as a magic formula saved that man who had no more merit than his ability to mention the names of the "trinity on earth." In the same novena there is a consideration of this most marvelous favor, and that is, that in order to obtain some reform in our lives in view of the favor conceded by Jesus, Mary, and Joseph to their devotee, tho he be a confirmed sinner, it was only necessary to imitate an invocation so frequently repeated in all his days of malice, the words "Jesus, Maria y Jose" (p. 10). The man in question had no other merit nor is he enjoined to have one. It is enough that he utters the magic invocation and that he does as he pleases in the belief of being free from punishment. What a great incentive this is to crime!

Another Notable Case

Another notable case of the effect of the same invocation is that of a Dominican friar called Fray Juan Masias, who for more than twelve years stayed in his dark cell in prayer. He was visited by many devils who pulled and pushed him, treating him very badly in words and in deed. But he was freed from them by saying "Jesus Savior, Mary, and Joseph, be with me." "On other occasions the devils entered hurriedly and noisily catching him by the legs and dragged him from his room to the cloister. Some hit him and slapped him, others stepped on his stomach and on his head, still others scratched his face and sought to pluck his eyes, but invoking the names of Jesus, Mary, and Joseph, they (the devils) vanished and left him (p. 14). And the strangest part of it is that the friar made the invocation after suffering the consequences of the punishment above mentioned; so that, in other words, he condescended to allow the devils to have some fun for a while at his expense.

An Economical Diversion

The same friar "at other times while going to church in prayer, was caught by the devils and was taken; and they threw him up in the air so high that, pa.s.sing above the roofs of the capitular hall which divides the first cloister from the next, he fell in the latter. There other devils were awaiting him and receiving him they threw him anew in the same manner so that he landed again in the princ.i.p.al cloister without hearing from him a word of protest or suffering until invoking the sacred names of Jesus, Mary, and Joseph, they left him (p. 15). Who on reading this would not envy a friar having a diversion so entertaining and so sane and economical? How can one help being grateful to the demons who received him in the other hall instead of letting him fall on the floor? With reference to these prodigies mentioned one reads in the same Novena the following considerations: "What trouble is there for us to habituate ourselves in repeating in our invocations the sweetest names of Jesus, Mary, and Joseph? (p. 27).

The Infernal Power

At every step this infernal power is amplified and magnified in these Novenas. Not only is the devil deemed among the enemies of the soul, together with our body and the entire humanity, but at every moment we tremble at his snares, we consider ourselves weak to resist him and even at times seemingly fearing that the self same G.o.d will not know how to defend Himself from the devil because at every step it is sought to awaken G.o.d and place him as a sort of guard against this infernal power. "Help us Lord from heaven, our strong liberator in this struggle with the powers of darkness; and as other times thou hast freed thy son, Jesus, from imminent peril of life, so now defend the Holy Church of G.o.d from the snares of their enemies and from all adversity, and keep each one of us under thy eternal protection." (Page 54, Ofrecimiento al Santisimo Rosario, Manila, 1905.)

Another Miracle

The following miracle shows clearly the work of the devil and shows at the same time that souls cannot be condemned so easily when a mortal beseeches the protection of a powerful patron. "A certain man,"

it is said in the Novena of San Vicente (p. 15), "gave his soul to the devil with a certificate (cedula) signed by his own hand, and hearing the Saint preach, implored him to ask that the demon return it. The Saint fell to praying, and made the devil come and ordered him to return the certificate to the man, having as witnesses of this miracle many thousands of persons."

Silliness of Some Saints

This foolish fear of the devil is a cause of many errors such as the one mentioned in the following miracle: "In Trayguerra, a simple lad hearing San Vicente preach on the ugliness of the demon, prayed G.o.d that a devil be shown him in order to fight. It happened that a poor, old woman was pa.s.sing who was dumb from birth, was very ugly and poorly dressed, and had sickle in her hand. The lad, thinking that she was the devil, furiously a.s.sailed her, and taking away her sickle, cut off her hands, her ears, and her nose. The afflicted woman shouted but as she was dumb she could not make herself understood and only howled, and then the simpleton cut her up, saying: "Let them come and they will see what I do with the devils!" (p. 18, Novena de San Vicente). To believe that G.o.d permitted a similar infamy is a gross insult to G.o.d. True, the act is committed by a silly lad, but sillier still is the work of the saint in speaking of the physical ugliness of the demon, when according to the understanding of all, the demon is a spirit.

"In Taulada," says the Novena (p. 21), "two Moros pa.s.sed in front of an image of San Vicente, one of whom took off his hat and the other did not. The latter paid dearly for it for in that instant, without knowing from whom, he was slapped, fell to the ground, and had fever from which he died." It was wonderful how it was known that it was a slap, and the miracle could not have been more cruel, not especially because of the insignificance of the fault committed, inasmuch as it dealt with a Moro who did not believe nor did he understand this Christian superst.i.tion.

A devout one who was wont to go to Saint Filomena asks protection against the devil (Novena, p. 22) and says: "Satan like a hungry lion makes a round about turn; his ministers vie with one another to put me down. I with my frailty am also the enemy of my own soul * * *."

As I said the Novenas are used to implore a divine mercy, utilizing the intervention of a saint or a virgin to secure some necessity or a simple affair in life.

There is nothing more inspiring than to know the news about the origin of the Novena de San Antonio de Padua which "is said to be revealed by the same saint * * * and the devout ones can follow it confident of obtaining thru his intermediation whatever they desire"

(Novena de San Antonio, p. 5). "The same San Antonio revealed to a devout woman the way of doing it" (p. 6).

He Who Asks Shall Receive

The Novena of Maria de los Dolores, Manila, 1905, is "for obtaining what is desired in any affair of the soul or for the good of the body."

The Novena of San Vicente de Ferrer "altho it can be made in the home, it is much better to do it in the church because there he who asks shall receive and he who looks shall find, as the Lord himself said"

(p. 5 of the Novena, Manila, 1917).

San Ramon Nonato is: "Patron of the work of the laborers and their livestock; wonderful antidote against pestilence; universal refuge for the cure of all diseases and pains; singular protector of the women who invoke him in their dangerous hours of giving birth, and of the sterile ones who seek the comfort of his protection." This is what is said in the frontispiece of his novena, Manila 1918. "By merely invoking his name or by adoring his saintly relic, and by drinking the water where it is pa.s.sed, the saint can accomplish thousands of wonders" (p. 6).

"I," says one devout woman, "have such faith in and experience with, San Ramon that whatsoever I ask G.o.d thru him was always secured or obtained, and for the sake of truth, I swear and confirm the same"

(Novena, p. 15).

A form of great persuasive virtue to obtain the divine will and to win from it what is desired is to pray the Trisagio. It seems that during a period of great geologic and meteorologic commotions experienced in Constantinople in the year 447 (Trisagio Serafico, Manila, 1889, p. 7), it happened that "a child of tender age was carried to the winds, all those encamped being eye witnesses, until he could be seen no more. After a long time he returned to earth in the same manner that he went up and stated in the presence of the Patriarch, of the Emperor, and of the wondering mult.i.tude, that he heard the angels sing this concert: 'Holy G.o.d, Holy Strong, Holy Immortal, have mercy upon us.' (Santo Dios, santo fuerte, santo inmortal, tened misericordia de nosotros.)" The child immediately thereafter died. The Emperor ordered that all should repeat this sacred canticle and that moment the earthquakes ceased and the meteorological disturbances stopped. Hence, "the use of the Trisagio as a form for invoking the Holy Trinity in dangerous fatal times" (p. 78). Among other things the following is tacitly asked in the Trisagio: "Of thy ire and anger, Lord and triune free us. Of the snares, nearness of the demon; of all ire, hate and bad will; of all plagues or epidemics, hunger, storms; of our enemies and their machinations free us" (pp. 20-21).

Reminders of Cannibalism