With a graceful gesture, as though he were in his own house, he invited the warrant officer and the corporal to enter the carriage that waited at the door.

"To the Civil Government!" he ordered the cochero.

Now that Basilio had again regained his composure, he told Makaraig the object of his visit. The rich student did not wait for him to finish, but seized his hand. "Count on me, count on me, and to the festivities celebrating our graduation we'll invite these gentlemen,"

he said, indicating the corporal and the warrant officer.

CHAPTER XXVII

THE FRIAR AND THE FILIPINO

Vox populi, vox Dei

We left Isagani haranguing his friends. In the midst of his enthusiasm an usher approached him to say that Padre Fernandez, one of the higher professors, wished to talk with him.

Isagani's face fell. Padre Fernandez was a person greatly respected by him, being the _one_ always excepted by him whenever the friars were attacked.

"What does Padre Fernandez want?" he inquired.

The usher shrugged his shoulders and Isagani reluctantly followed him.

Padre Fernandez, the friar whom we met in Los Banos, was waiting in his cell, grave and sad, with his brows knitted as if he were in deep thought. He arose as Isagani entered, shook hands with him, and closed the door. Then he began to pace from one end of the room to the other. Isagani stood waiting for him to speak.

"Senor Isagani," he began at length with some emotion, "from the window I've heard you speaking, for though I am a consumptive I have good ears, and I want to talk with you. I have always liked the young men who express themselves clearly and have their own way of thinking and acting, no matter that their ideas may differ from mine. You young men, from what I have heard, had a supper last night. Don't excuse yourself--"

"I don't intend to excuse myself!" interrupted Isagani.

"So much the better--it shows that you accept the consequences of your actions. Besides, you would do ill in retracting, and I don't blame you, I take no notice of what may have been said there last night, I don't accuse you, because after all you're free to say of the Dominicans what seems best to you, you are not a pupil of ours--only this year have we had the pleasure of having you, and we shall probably not have you longer. Don't think that I'm going to invoke considerations of grat.i.tude; no, I'm not going to waste my time in stupid vulgarisms. I've had you summoned here because I believe that you are one of the few students who act from conviction, and, as I like men of conviction, I'm going to explain myself to Senor Isagani."

Padre Fernandez paused, then continued his walk with bowed head, his gaze riveted on the floor.

"You may sit down, if you wish," he remarked. "It's a habit of mine to walk about while talking, because my ideas come better then."

Isagani remained standing, with his head erect, waiting for the professor to get to the point of the matter.

"For more than eight years I have been a professor here," resumed Padre Fernandez, still continuing to pace back and forth, "and in that time I've known and dealt with more than twenty-five hundred students. I've taught them, I've tried to educate them, I've tried to inculcate in them principles of justice and of dignity, and yet in these days when there is so much murmuring against us I've not seen one who has the temerity to maintain his accusations when he finds himself in the presence of a friar, not even aloud in the presence of any numbers. Young men there are who behind our backs calumniate us and before us kiss our hands, with a base smile begging kind looks from us! Bah! What do you wish that we should do with such creatures?"

"The fault is not all theirs, Padre," replied Isagani. "The fault lies partly with those who have taught them to be hypocrites, with those who have tyrannized over freedom of thought and freedom of speech. Here every independent thought, every word that is not an echo of the will of those in power, is characterized as filibusterism, and you know well enough what that means. A fool would he be who to please himself would say aloud what he thinks, who would lay himself liable to suffer persecution!"

"What persecution have you had to suffer?" asked Padre Fernandez, raising his head. "Haven't I let you express yourself freely in my cla.s.s? Nevertheless, you are an exception that, if what you say is true, I must correct, so as to make the rule as general as possible and thus avoid setting a bad example."

Isagani smiled. "I thank you, but I will not discuss with you whether I am an exception. I will accept your qualification so that you may accept mine: you also are an exception, and as here we are not going to talk about exceptions, nor plead for ourselves, at least, I mean, _I'm not_, I beg of my _professor_ to change the course of the conversation."

In spite of his liberal principles, Padre Fernandez raised his head and stared in surprise at Isagani. That young man was more independent than he had thought--although he called him _professor_, in reality he was dealing with him as an equal, since he allowed himself to offer suggestions. Like a wise diplomat, Padre Fernandez not only recognized the fact but even took his stand upon it.

"Good enough!" he said. "But don't look upon me as your professor. I'm a friar and you are a Filipino student, nothing more nor less! Now I ask you--what do the Filipino students want of us?"

The question came as a surprise; Isagani was not prepared for it. It was a thrust made suddenly while they were preparing their defense, as they say in fencing. Thus startled, Isagani responded with a violent stand, like a beginner defending himself.

"That you do your duty!" he exclaimed.

Fray Fernandez straightened up--that reply sounded to him like a cannon-shot. "That we do our duty!" he repeated, holding himself erect. "Don't we, then, do our duty? What duties do you ascribe to us?"

"Those which you voluntarily placed upon yourselves on joining the order, and those which afterwards, once in it, you have been willing to a.s.sume. But, as a Filipino student, I don't think myself called upon to examine your conduct with reference to your statutes, to Catholicism, to the government, to the Filipino people, and to humanity in general--those are questions that you have to settle with your founders, with the Pope, with the government, with the whole people, and with G.o.d. As a Filipino student, I will confine myself to your duties toward us. The friars in general, being the local supervisors of education in the provinces, and the Dominicans in particular, by monopolizing in their hands all the studies of the Filipino youth, have a.s.sumed the obligation to its eight millions of inhabitants, to Spain, and to humanity, of which we form a part, of steadily bettering the young plant, morally and physically, of training it toward its happiness, of creating a people honest, prosperous, intelligent, virtuous, n.o.ble, and loyal. Now I ask you in my turn--have the friars fulfilled that obligation of theirs?"

"We're fulfilling--"

"Ah, Padre Fernandez," interrupted Isagani, "you with your hand on _your_ heart can say that you are fulfilling it, but with your hand on the heart of your order, on the heart of all the orders, you cannot say that without deceiving yourself. Ah, Padre Fernandez, when I find myself in the presence of a person whom I esteem and respect, I prefer to be the accused rather than the accuser, I prefer to defend myself rather than take the offensive. But now that we have entered upon the discussion, let us carry it to the end! How do they fulfill their obligation, those who look after education in the towns? By hindering it! And those who here monopolize education, those who try to mold the mind of youth, to the exclusion of all others whomsoever, how do they carry out their mission? By curtailing knowledge as much as possible, by extinguishing all ardor and enthusiasm, by trampling on all dignity, the soul's only refuge, by inculcating in us worn-out ideas, rancid beliefs, false principles incompatible with a life of progress! Ah, yes, when it is a question of feeding convicts, of providing for the maintenance of criminals, the government calls for bids in order to find the purveyor who offers the best means of subsistence, he who at least will not let them perish from hunger, but when it is a question of morally feeding a whole people, of nourishing the intellect of youth, the healthiest part, that which is later to be the country and the all, the government not only does not ask for any bid, but restricts the power to that very body which makes a boast of not desiring education, of wishing no advancement. What should we say if the purveyor for the prisons, after securing the contract by intrigue, should then leave the prisoners to languish in want, giving them only what is stale and rancid, excusing himself afterwards by saying that it is not convenient for the prisoners to enjoy good health, because good health brings merry thoughts, because merriment improves the man, and the man ought not to be improved, because it is to the purveyor's interest that there be many criminals? What should we say if afterwards the government and the purveyor should agree between themselves that of the ten or twelve cuartos which one received for each criminal, the other should receive five?"

Padre Fernandek bit his lip. "Those are grave charges," he said, "and you are overstepping the limits of our agreement."

"No, Padre, not if I continue to deal with the student question. The friars--and I do not say, you friars, since I do not confuse you with the common herd--the friars of all the orders have const.i.tuted themselves our mental purveyors, yet they say and shamelessly proclaim that it is not expedient for us to become enlightened, because some day we shall declare ourselves free! That is just the same as not wishing the prisoner to be well-fed so that he may improve and get out of prison. Liberty is to man what education is to the intelligence, and the friars' unwillingness that we have it is the origin of our discontent."

"Instruction is given only to those who deserve it," rejoined Padre Fernandez dryly. "To give it to men without character and without morality is to prost.i.tute it."

"Why are there men without character and without morality?"

The Dominican shrugged his shoulders. "Defects that they imbibe with their mothers' milk, that they breathe in the bosom of the family--how do I know?"

"Ah, no, Padre Fernandez!" exclaimed the young man impetuously. "You have not dared to go into the subject deeply, you have not wished to gaze into the depths from fear of finding yourself there in the darkness of your brethren. What we are, you have made us. A people tyrannized over is forced to be hypocritical; a people denied the truth must resort to lies; and he who makes himself a tyrant breeds slaves. There is no morality, you say, so let it be--even though statistics can refute you in that here are not committed crimes like those among other peoples, blinded by the fumes of their moralizers. But, without attempting now to a.n.a.lyze what it is that forms the character and how far the education received determines morality, I will agree with you that we are defective. Who is to blame for that? You who for three centuries and a half have had in your hands our education, or we who submit to everything? If after three centuries and a half the artist has been able to produce only a caricature, stupid indeed he must be!"

"Or bad enough the material he works upon."

"Stupider still then, when, knowing it to be bad, he does not give it up, but goes on wasting time. Not only is he stupid, but he is a cheat and a robber, because he knows that his work is useless, yet continues to draw his salary. Not only is he stupid and a thief, he is a villain in that he prevents any other workman from trying his skill to see if he might not produce something worth while! The deadly jealousy of the incompetent!"

The reply was sharp and Padre Fernandez felt himself caught. To his gaze Isagani appeared gigantic, invincible, convincing, and for the first time in his life he felt beaten by a Filipino student. He repented of having provoked the argument, but it was too late to turn back. In this quandary, finding himself confronted with such a formidable adversary, he sought a strong shield and laid hold of the government.

"You impute all the faults to us, because you see only us, who are near," he said in a less haughty tone. "It's natural and doesn't surprise me. A person hates the soldier or policeman who arrests him and not the judge who sends him to prison. You and we are both dancing to the same measure of music--if at the same note you lift your foot in unison with us, don't blame us for it, it's the music that is directing our movements. Do you think that we friars have no consciences and that we do not desire what is right? Do you believe that we do not think about you, that we do not heed our duty, that we only eat to live, and live to rule? Would that it were so! But we, like you, follow the cadence, finding ourselves between Scylla and Charybdis: either you reject us or the government rejects us. The government commands, and he who commands, commands,--and must be obeyed!"

"From which it may be inferred," remarked Isagani with a bitter smile, "that the government wishes our demoralization."

"Oh, no, I didn't mean that! What I meant to say is that there are beliefs, there are theories, there are laws, which, dictated with the best intention, produce the most deplorable consequences. I'll explain myself better by citing an example. To stamp out a small evil, there are dictated many laws that cause greater evils still: '_corruptissima in republica plurimae leges,_' said Tacitus. To prevent one case of fraud, there are provided a million and a half preventive or humiliating regulations, which produce the immediate effect of awakening in the public the desire to elude and mock such regulations. To make a people criminal, there's nothing more needed than to doubt its virtue. Enact a law, not only here, but even in Spain, and you will see how the means of evading it will be sought, and this is for the very reason that the legislators have overlooked the fact that the more an object is hidden, the more a sight of it is desired. Why are rascality and astuteness regarded as great qualities in the Spanish people, when there is no other so n.o.ble, so proud, so chivalrous as it? Because our legislators, with the best intentions, have doubted its n.o.bility, wounded its pride, challenged its chivalry! Do you wish to open in Spain a road among the rocks? Then place there an imperative notice forbidding the pa.s.sage, and the people, in order to protest against the order, will leave the highway to clamber over the rocks. The day on which some legislator in Spain forbids virtue and commands vice, then all will become virtuous!"

The Dominican paused for a brief s.p.a.ce, then resumed: "But you may say that we are getting away from the subject, so I'll return to it. What I can say to you, to convince you, is that the vices from which you suffer ought to be ascribed by you neither to us nor to the government. They are due to the imperfect organization of our social system: _qui multum probat, nihil probat_, one loses himself through excessive caution, lacking what is necessary and having too much of what is superfluous."

"If you admit those defects in your social system," replied Isagani, "why then do you undertake to regulate alien societies, instead of first devoting your attention to yourselves?"

"We're getting away from the subject, young man. The theory in accomplished facts must be accepted."

"So let it be! I accept it because it is an accomplished fact, but I will further ask: why, if your social organization is defective, do you not change it or at least give heed to the cry of those who are injured by it?"

"We're still far away. Let's talk about what the students want from the friars."