Book #16 for 2014: This is the second book of the Rosales Saga. This is also my second Jose. In contrast to Po-On, I had a hard time reading this book because I was greatly disturbed by the amount of cruelty inflicted by one of the main characters to his fellow Filipino. I had a hard time reading about a master being cruel to his servants. The idea of having servants also distressed me since in our house, we don’t have household help. In our house, we do our own chores, prepare our own food, wash our own clothes, and the like. And we were also taught by my parents to be courteous and respectful to service employees (janitors, waiters, etc). And so with each page where Espiridion had an easy time slapping or whipping his servants whenever he felt like it, I shuddered and cried inside. I wonder what happened (or who did what) to Espiridion? Why’s he like that? What or who made him cruel, abrasive, and untrusting (With reference to page 125)?
But maybe the reason why I had such a hard time reading the book is that Filipinos stepping on or maltreating fellow Filipinos just to get ahead in life is still the reality (maybe I knew this is the reality, maybe I was affected by having to read about it even during my down time when I was supposed to be engaged in leisurely reading). What F. Sionil Jose wrote about the master-servant dynamics, land grabbing, the rich getting richer and the poor barely getting by each day are things that we witness each day. It was a hard read for me but it was a great read, too. I have much respect for F. Sionil Jose for helping us not to forget.
Favorite Lines
I did not quite understand what it was all about so I tugged at Father’s hand. He did not mind me—he went his way. I did not attend Ludovico’s funeral, but Sepa who was fond of him did, and she described how Ludovico was brought to church without the pealing of bells, wrapped in an old buri mat and slung on a pole carried by his father and a farmer neighbor.
And only afterward did I understand why there was not even a wooden coffin for Ludovico, why the next harvest which might be bountiful would be meaningless. I remembered Ludovico’s mother—so tiny and thin and overworked, her wracking cough, her pale, tired face, and the ripening grain which she would neither harvest nor see. (p. 39)
I was still gazing at the delta darkening swiftly, when I heard Father cursing behind me. Turning around I saw him walk up to Old David; his hand rose then descended on the old man’s face, but Old David, holding on to the reins of the big chestnut horse and his own bony mare, stood motionless, unappalled before the hand—the bludgeon—that was shot up, then cut into his withered face once more. (p. 91)
He finally concluded: “God forbid that I will ever have ties with foreigners who ravaged this beautiful Philippines!” (p. 93)
At that time when no explanations were possible, I was hurtling back to those blurred yesteryears, to that conspicuous Rizal Day program long ago, when as the main speaker, he discoursed despicably on all foreigners, when on his election platform, he damned all Chinese. And now, in the privacy of his home—in his own room—were these strangers laughing with him as if they were his long-lost brothers. (p. 97)
“You are going to die.”
His head drooped. He eased himself down the pallet and paced the stone floor. “Yes, but I’ll die decently,” he said pausing. He leaned on his elbows and faced me. “Isn’t that what we should live for?” His questions had a quality of coldness, of challenge.
I swung down the pallet and beamed a ray across the black void to the open door. His letters were in my hand. I walked away without answering him, Angel, my servant, my friend. (p. 108)
“I’d rather stay here, Apo,” Old David said, his eyes pleading. “I was born here. I’ll die here.” (p. 115)
He dug out his gold watch from his waist-pocket. “You have plenty of time,” he said. “Now listen... You are young and you don’t know many things, but do remember this: you are alone in this earth. Alone. You must act for yourself and no other. Kindness is not appreciated any more, nor friendship. Think of yourself before you think of others. It’s a cruel world and you have to be hard and cruel, too. They will strangle you if you don’t strangle them first. Trust no one but your judgement—and even then don’t trust too much.” (p. 125)
Yet, much as I am sure of these, I also know that the present, this now, is yesterday and anything and everything that I find detestable are outgrowths of something equally detestable in this not so distant past.
I wish I could be honest and true, but truth as I see it is not something abstract, a pious generality—it is justice at work, righteous, demanding, disciplined, sincere and unswerving; otherwise, it is not, it cannot be truth at all.
But the past was not permanent nor the present—who was it who said you cannot cross the river twice? Motion, change, birth and death—these are the imperatives (what a horrible, heavy word!) of life. (p. 133)
I continue, for instance, to hope that there is reward in virtue, that those who pursue it should do so because it pleases them. This then becomes a very personal form of ethics, or belief, premised on pleasure. It would require no high sounding motivation, no philosophical explanation for the self, and it desires are animal, basic—the desire for food, for fornication. If this be the case, then we could very well do away with the church, with all those institutions that pretend to hammer into the human being attributes that would make him inherit God’s vestments if not His kingdom. (p. 134)
Alas, I cannot be this man, although sometimes I aspire to be like him. I am too much a creature of comfort, a victim of my past. Around me the largesse of corruption rises as titles of vaunted power, and I am often in the ranks of princes, smelling the perfume of their office. I glide in the dank, nocturnal caverns that are their mansions, and gorge on their sumptuous food, and I love it all, envy them even for the ease which they live without remorse, without regret even though they know (I suspect they do) that to get to this lofty status, they had to butcher—perhaps not with their own hands—their own hapless countrymen. (p. 134)
Who was Don Vicente, after all? I should not be angered then, when men in the highest places, sworn to serve this country as public servants end up as millionaires in Pobres Park, while using the people’s money in the name of beauty, the public good, and all those shallow shibboleths about discipline and nationalism that we have come to hear incessantly. I should not shudder anymore in disgust or contempt when the most powerful people in the land use the public coffers for their foreign shopping trips, or build ghastly fascist monuments in the name of culture of the Filipino spirit. I see artists—even those who cannot draw a hand or a face—pass themselves off as modernists and demand thousands of pesos for their work, which, of course, equally phony art patrons willingly give. And I remember Tio Marcelo—how he did not hesitate to paint calesas and, in his later years, even jeepneys, so that his work would be seen and used, and not me a miser’s gain in some living room to be viewed by people who may not know what art is. I hear politicians belching the same old clichés and I remember Tio Doro and how he spent his own money for his own candidacy and how he had bowed to the demands of change. When I see justice sold to the highest bidder I remember Tio Baldo and how he had lost. So honesty then and service are rewarded by banishment and people sell themselves without so much ado because they have no beliefs—only a price. (p. 134-135)