Chapter 3

Saint Domingo de Guzman is one of the most powerful lawyers in heaven. In his Novena (Manila, 1913), he is called the precursor of Christ, altho in reality he came to the world twelve centuries after Christ (p. 5). "In the chastity, color, and figure of his body, and in the eloquence of his spirit, he was the one most like Christ" (p. 7). He was very celebrated in all manners of prodigies and miracles, both on earth and in heaven, among men as well as among beasts, among the living as well as the dead" (p. 9). One day Virgin Mary appeared to him and "holding him by the hand said to him that she loved him so tenderly, that if the Divine Lady were a mortal, she would not be able to live except in his presence, and would have died by the violence of the great love that she had for him * * *" (p. 10). Later Virgin Mary, not satisfied with such erotic manifestations, married him (le desposo consigo) in the presence of her husband Christ (esposo de Cristo), and of many blessed ones in heaven" (pp. 11-12), resulting that Jesus, besides being the son of Mary, is also her husband, so that with Saint Joseph, Saint Domingo was the third husband of Mary. The Eternal Father communicated to Saint Catalina de Sena that Christ and Domingo were his two special sons * * *." Christ proceeded from the mouth of the Eternal Father, staying at his right, and Saint Domingo proceeded from the breast of the same Eternal Father, at his right on his feet in glory" (p. 15). With such antecedents one can readily understand how "Christ promised to concede to him all that he would ask on behalf of his devotees" (p. 15), so that the power of the Saints is unlimited. In verse it is said of him:--

You can do everything in heaven being husband of Mary; Who so confides in thee (Domingo) give him health and comfort. You have faithfully and unceasingly defended the church (p. 35).

Pues podeis tanto en el Cielo, Siendo esposo de Maria; Domingo, al que en vos confia, Dadle salud y consuelo" (p. 35). Fuesteis can que con desvelo a la Iglesia defendida * * *" (p. 35).

The can is referred to here because while the mother was pregnant it (the foetus, el feto) was manifested to her in the form of a dream and in the figure of a dog with a lighted ax in his mouth (p. 6).

Promises of the Virgin

The Novena to the Virgin of the Rosary begins with an enumeration of the Fifteen Promises of the Virgin to the devotees of the Rosary. In the first she promises to grant whatever special grace is asked of her. He who prays the rosary will be converted if he is a sinner, and in any event will be admitted to life eternal. "All that is asked of her will be secured quickly" (p. 4).

The list of miracles performed by the image of the Virgin of the Rosary is endless and occupies all the pages from 37 to 90 of the Novena. Not only does the image perform miracles but her skirt as well as the oil that burns in her lamp, and the water where her hands are washed, or any rosary or object touched by her skirt or her image also accomplish miracles (p. 9).

In the Novena of Saint Joseph (Manila, 1910), after reminding him of his relation with God, it is affirmed that "there is no protection more efficacious for securing all that is asked than his" (p. 7). "Necessitating everything from the divine favor it is sure that none shall fail who confident will seek the protection of Saint Joseph" (p. 29). "Saint Joseph assists the needy, gives health to the sick, consoles the afflicted, sends rains, freezes ice, multiplies fruits, favors in storms, on the roads, and among the drowning * * *. Finally there shall be none who trusting in the same will not receive that which is asked."

To the Holy Child of Cebu, an image which was left in that city by the companions of Magellan, went the Cebuanos before their conversion to Catholicism to ask rain "carrying him in a procession to the seashore and submerging it in the water and thus secure the rain that they needed so much." (Novena al Santisimo Nombre, Malabon, 1895, p. 5). Nevertheless, the immersion in the sea water is a recourse which may be said to be resorted to only in extreme cases because a verse in that novena says:

Si acaso no conseguian las aguas porque os rogaban, al mar, Oh Nino, os llevaban, y en las aguas os metian; y asi el agua que pedian, otorgaba vuestro amor" (p. 29).

If they failed to get the waters they prayed for, to the sea, Oh Child, they carried thee and put thee in the water, so that thy love conceded the water they asked.

The better known miracles by the Holy Child took place from 1618 to 1675. Since then nothing in the Novena that is memorable is registered. Nevertheless, the novena confirms that "the Holy Child performs continually" miracles (p. 15), and to "him go all the citizens of Cebu, Bohol, Leyte, Samar, and Mindanao to kiss his sacred feet and venerate him and commend to him their necessities and misfortunes, asking relief in their sickness, assistance in their voyages, and protections in all the events of life" (pp. 15-16).

The certainty of finding what is sought in the novenas is assured in reference to Saint Roque. "The exercise of this novena," it is said (p. 3, Novena, Manila, 1910), "offers us a means of compelling (obligar) this glorious saint to secure of God what we ask." To be rid of epidemics--which has its origin in the corruption of the air--we must have recourse to San Roque with fervent prayers" (p. 3). By the side of the corpse of the saint a letter was found which was supposed to have been written by God, which reads: "Those afflicted with plague who implore the favor of Roque will find health" (p. 5). The intervention of Saint Roque is exclusively in favor of the Catholics. Who so makes his novena says the following:

"I implore thee that by the merits of this glorious Saint, thou freest us all who assist to this cult and to all the Catholics of the Kingdom of Spain and of these Islands of all pestilential diseases which might take away our lives" (p. 13). Since the Catholics of the United States are not included here, the Bureau of Health ought to remember that such citizens together with those who are not Catholics who inhabit the Philippines do not enjoy the anti-pestilential protection of Saint Roque.

Superstition and Crime

In his notable study on Criminal Anthropology of the Philippines, Dr. Sixto de los Angeles (p. 119) says:

The easy credulity fomented by the over-development of religious fanaticism, has constituted from the beginning to this day one of the defects unfortunately so widespread still among the native inhabitants of the country * * *. Devoted to their inherited traditions and customs and lacking in adequate opportunities to acquire proper knowledge, the mass of the people have to adhere as it is logical and natural, to their beliefs, which by their not requiring any effort to understand are imbedded and deeply rooted in a spontaneous manner in their minds. As it is shown in our annals of the judiciary, superstition occupies a notable place among the factors of criminality in this country.

The superstitions to which Doctor de los Angeles alludes are not only those of the old paganism of the Filipinos which the missionaries after more than three centuries have not succeeded in completely eradicating. The superstitions referred to in this work are those brought here by the same missionaries, and which they have easily succeeded in implanting in the conscience of the Filipinos naturally disposed to credulity by means of the efficient and generous distribution of the novenas and other booklets of devotion.

Since until the coming of the Americans the instruction in the Philippines was always and exclusively religious, and was directed by the Roman priests, the persistence of these old superstitions are evident proofs of the failure of religious education. As an excuse missionaries will perhaps attribute this to the invincible rudeness of the Filipinos, which we shall admit for courtesy's sake and to avoid discussions. But what is all-important is not that they were unable to take out something (of the superstitions), out of the supposed hardheadedness of the Indio, but the tremendous wealth of superstition which for more than three centuries these missionaries inculcated (han hecho penetrar) in that same head to the detriment of his mentality and his morality.

Lack of Will

The sinner lacking in will to control his evil deeds says to Jesus, washing his hands in the divine intervention and giving proof of his lack of due sense of responsibility: "Is it possible, sweet Saviour of souls, that, converting so many every day, alone in my perdition, thou mayest show thyself indifferent?" (p. 13). This is a part of a prayer made by no less a person than His Holiness, Pope Gregory VII, in his Devout Exercise of the Passion of Christ, Manila, 1905.

It is said also to the Virgin: "Cleanse, thou Immaculate Virgin, my heart of all sin and take away from me all that may be unpleasant in thy purest eyes! Purge my soul of all earthly love and affections" (pp. 10-11, Corona Franciscana de la Virgen Maria, Manila, 1902).

By the intercession of Saint Francis, the devout one asks of God that "I completely subdue my disorderly passions, powers, and senses," so "that I may subject my thoughts, measure my words, and direct my work to the greatest perfection," and "that thou mayest soften the hardness of my heart" (pp. 18, 20, and 21 of the Novena of Saint Francis de Asis, Manila, 1905).

Frightened by the machinations of Satan the devout one to Saint Filomena asks (p. 23, Novena): "She obtains from the Lord that which destroys more and more the powers of my enemies, the devils, and that I be saved in spite of myself."

The guidance of Saint Filomena is invoked by saying (p. 25, Novena): "See to it that I also be chaste according to my station, and that my mouth will not utter those words which according to St. Paul, should not be said among the faithful."

To Saint Anna, mother of Mary, the devout one says: "Interest thyself therefore, my Saint, that I may be granted patience in my adversities, tolerance of wrongs, and, in everything, a tranquil mind" (Novena, Manila, 1893, p. 10). Also the following prayer is directed: "Put forth therefore your effort, my Saint, with thy sacred grandson, Jesus, that every imperfection and bad desire may be taken from our hearts, that we may pardon for love of God all wrongs."

It is not possible to cultivate a sense of dignity or self-respect itself when doctrines are disseminated such as these, which result from the following examples in the Novena of Santa Rosa de Lima.

Carried by her humility, she made a mere servant step on her lips (p. 10). "She loved ridicules more than worldly honors" (p. 102). * * * and she desired so much that all others considered her the worst in the world, that she merited being in hell, and that it was her proper place because of her sins. If any body happened not to know her and that she was considered innocent, she would say "nobody knows me, I alone know what I am" (p. 11). "Hearing once that they praised her as being virtuous she felt so bad that she fainted" (p. 11).

In a prayer to Saint Filomena (Novena, p. 16), it is said to the saint asking her protection: "My sins made me less than angels, very inferior to the beasts, since these do not forget the manger of their master, and in their own way they are grateful for their food, and I have forgotten the house of God * * *." Not only self ridicule comes out of these things, but lack of logic in attributing to the gratitude of the beasts their return to their manger, when it is clear that the motive that prompts them is simply hunger.

The Ire of God

The natural phenomena are looked upon thru ignorance as manifestations of the divine wrath which would not have taken place if no one among humanity had not provoked them by their conduct. Saint Thomas Aquinas, who with reason is considered as the most scientific man of his period, believed firmly that the thunder, lightning, and the storms were punitive manifestations of God enraged against men. "From his fear of God, the saintly doctor had an unearthly fear of thunder and tempests, who as a reverent child feared to see wrath in the face of the Father, hoping only that those tempests were not provoked by his sins" (Milicia Angelica, Manila, 1907, p. 21).

The blind fear of Saint Thomas led him to conceive a blind justice of the divinity, because of his sins God released the tempests and gave lightning which naturally hurt and molested a great number of persons who suffered by reason of the sins of the saint. To the simple believer, when the wise saint thought and believed in that manner, there was no reason for rejecting the explanation, much less to suspect that to punish justly the sinners was not an act of justice nor of common sense.

Lack of Logic

Logical mentality cannot be developed when the absurd is fomented and cultivated, especially when it is presented under the false veneer of religion, when it is founded on a purely puerile and simple superstition.

In the life of Saint Vicente Ferrer, according to his novenas, the following miracles are referred to, and there is no doubt that he who believes in them cannot really cultivate the faculties of his intelligence.

In Valencia a servant of Count de Faura, who was born deaf and without tongue, was that way for many years, and adoring one day the miracle of Saint Vicente, was cured of his deafness, his tongue grew, and thenceforward spoke (p. 17).

A woman gave birth to a piece of meat (pedazo de carne) without a human aspect. It was offered to Saint Vicente giving a mass, and at the Epistle, it already had head; at the Gospel, it had arms; and at the Consecration, it had legs, and finally a beautiful child was evolved. The same happened with another woman of Toledo (p. 34).

In Lisbon there lived a woman well-known for being quite ugly and was the object of ridicule on the part of all who saw her. She went to San Vicente and one morning she became very fortunate and beautiful, from which the women of Lisbon became so devout to San Vicente that those in Valencia did not excel them (p. 27).

A merchant left once for a fair and meanwhile the wife committed an indiscretion (una fragilidad) for which she remained * * *. She came and appeared repentant to San Vicente and the same went to the road whereon the husband returned with some horses, and startled them by means of a cloak and thus dispersed them. Then the husband lost time to gather his horses so that when he returned to his house his wife had time to flee from him, thus saving herself from the consequences of her fault.

Thus with the greatest freedom an immoral and grotesque act is related in which the innocent husband is left out and takes no step to have just punishment meted, and the saint with his cloak commits a deviltry only fit for urchins of the brook.

It is said that San Ramon takes such a deep interest in the misfortunes and pains of his devotees, and is so extremely compassionate "that his images perspire thru the affliction of his devotees" (p. 12). "An image of the Saint perspired so copiously at one time that a devout woman suffered and the veil with which she covered herself was stained; and some handkerchiefs wet in his perspiration relieved headaches marvelously" (p. 21).

Saint Roque has the power of stopping the spread of epidemics. "His protection is what preserves us from plague and other sufferings or diseases, which, having their origin in the corruptions of the air, which should conserve our life, causes death" (p. 3).

The Height of Absurdity

Is it possible to invent or suppose greater absurdities than those here mentioned? Nevertheless, in order not to prolong this address, I shall only present a few of the cases which are cited in abundance in these little booklets (opusculos), distributed in great profusion among our people. What logic, what reasoning can we expect of minds nurtured with such absurdities, fed up with fakes of such puerile nature that one can hardly believe them to have been narrated by men of simple common sense?

The mattress where San Vicente died has become possessed of the virtue of making miracles; by merely lying on it on different occasions over 400 sick persons afflicted with various diseases became well (p. 32).

One time when San Antonio de Padua preached on the seashore it happened "that the fishes to whom he preached came out of the water and heard him with all attention." No devotee ever doubts the coming out of fishes, nor does he interests himself in the solution of the physical, physiological, linguistic, and especially logical aspects of such an event, but the Novena to the Saint confirms it so (p. 20).

This lecture would be unduly prolonged if I were to mention all the absurdities that appear in the Novenas of which I have quite a collection, which constitute a real array of documents of positive usefulness for the history of the superstition which I have scarcely touched upon here. With what has been said there is enough to explain the origin of the immorality, the real cause of the predisposition to vice, the absence of a sense of responsibility, the natural explanation of what incomprehensible character formed of a mixture of sentiments which the missionaries have contributed to the Filipino, Indio, Spaniard, and Chinese, all influenced by the injurious spirit which pervades all that literature which is completely antagonical to reason. Such, and not the lay education, is responsible for this evil.

I am not here to formulate theories or to speak of a capricious hypothesis. Before an audience such as this which I have the honor to address, I need to weigh the value of my words and of my judgment. For this reason I have cited facts, repeating the exact words, not of the profane literature composed of the anonymous Corridos whose detrimental influence is well known, but the authentic texts of Novenas authorized by the ecclesiastical censorship for not containing anything contrary to sane morals, as it is said in the permits granted for their printing.

Nor have I thought for a moment of mixing religion in my criticism; nor is it in my power to vary the results or consequences that may result from the facts mentioned in the Novenas, which are the literature responsible for this state of puerile mentality, absolutely inadequate for an understanding of morals, composed of matter that paralyzes, rather than bring out, progress.

Morals is nothing but the triumph over one's self, thru which man does what he should and not what he wishes. In the immoral man there is no struggle between two tendencies, one against evil and the other against good. There is only the instinctive tendency; there is no rational control in opposition. What mastery over self does a man have who for the purpose of controlling his habit of dirty and obscene speech seeks the intervention of a saint? Lacking in will, dispossessed of any idea of struggle with himself, how can he triumph over himself? Slave to his own passions it might have seemed that the only thing that might control him was the punishment in store in future life; but this fear does not preoccupy him in the least since at the same time that he is threatened with eternal fire he is told the manner of evading it without ceasing to do evil.

Immorality of the Novenas

These Novenas contain pernicious teachings for society whose moral foundation consists in the development of the individual qualities such as industry, fulfillment of duty, respect of law, struggle with one's own instincts and passions which require above all else the mastery over one's self. Not only are these social obligations not taught nor mentioned but there is a real stimulus toward all that is bad, assuring to the criminal, to the sinner, that he will be pardoned, that he will be free from punishment, that however badly he may act and however sinful he may be, without the least effort, with the greatest ease and naturalness, he will obtain what he wishes and will triumph on earth as well as in the other life.

On the other hand, the individual is terrorized by the influence of evil, always tending to push him on to the road of vice and ignominy; he is inspired with blind confidence by placing on his side a Guardian Angel who never leaves night and day, who supports him, who guides him "his (the Guardian Angel's) intervention being so useful that he modifies that which we asked of God when he knows that our petitions might bring us some spiritual or bodily ill."

What idea of justice can one conceive when he remembers the spectacle that was witnessed by that gentleman in the cemetery of Cuzco? Not only are Mary and Joseph presented as interceding with all energy for the salvation of the criminal for the mere reason that he invoked their names, but they remain unmoved and do nothing to soften the cruelty of Jesus Christ when He condemns to sudden death and eternal condemnation the two unfortunate sinful women. They did not invoke the name of Mary and Joseph who only seem to have pity on their clients and work with the same partiality of a Nacionalista or Democrata demagogue.

And what significance does a law have which does not admit nor prosecute polygamy when so many virgins are wives of Jesus who expect the other life in order that they may deliver themselves to Him as their husband? What about Mary, wife of the Father, of her own son, of Joseph, and Saint Domingo?

Mr. Ignacio Villamor in his report to the Committee on Infant mortality, written when he was Attorney-General, refers to various cases of murder of persons considered as bewitched and as such were sacrificed for being fanatics.

The lad of Trayguerra who assailed the ugly woman for mistaking her for the devil himself after hearing a sermon of San Vicente, is absolutely of the same nature as those possessed of the asuang referred to by Mr. Villamor.

And what shall be said of the protection of San Isidro invoked by the agriculturists? He gave an example of neglect of his duties as a farmer, because instead of plowing the land, doing the work for which he was paid by his master, he spent the day praying. Thru a miracle, an angel took hold of the plow, guided the bulls while the saint prayed and did not work. And right here in our midst, confident in San Isidro, the people of the field sleep, hoping that the angels shall do the work for them! How can you condemn laziness when the angels protect it? And how can you preach the doctrine of "earning bread by the sweat of your brow" when the labor that sweat presupposes is unnecessary?