Translator’s Introduction

(English version of “Noli Me Tangere”)


We travel rapidly in these historical sketches.  The reader flies in his express train in a few minutes through a couple of centuries.  The centuries pass more slowly to those to whom the years are doled out day by day.  Institutions grow and beneficently develop themselves, making their way into the hearts of generations which are shorter-lived than they, attracting love and respect, and winning loyal obedience; and then as gradually forfeiting by their shortcomings the allegiance which had been honorably gained in worthier periods.  We see wealth and greatness; we see corruption and vice; and one seems to follow so close upon the other, that we fancy they must have always co-existed.  We look more steadily, and we perceive long periods of time, in which there is first a growth and then a decay, like what we perceive in a tree of the forest.

FROUDE, Annals of an English Abbey.

Monasticism’s record in the Philippines presents no new general fact to the eye of history.  The attempt to eliminate the eternal feminine from her natural and normal sphere in the scheme of things there met with the same certain and signal disaster that awaits every perversion of human activity.  Beginning with a band of zealous, earnest men, sincere in their convictions, to whom the cause was all and their personalities nothing, it there, as elsewhere, passed through its usual cycle of usefulness, stagnation, corruption, and degeneration.

To the unselfish and heroic efforts of the early friars Spain in large measure owed her dominion over the Philippine Islands and the Filipinos a marked advance on the road to civilization and nationality.  In fact, after the dreams of sudden wealth from gold and spices had faded, the islands were retained chiefly as a missionary conquest and a stepping-stone to the broader fields of Asia, with Manila as a depot for the Oriental trade.  The records of those early years are filled with tales of courage and heroism worthy of Spain’s proudest years, as the missionary fathers labored with unflagging zeal in disinterested endeavor for the spread of the Faith and the betterment of the condition of the Malays among whom they found themselves.  They won the confidence of the native peoples, gathered them into settlements and villages, led them into the ways of peace, and became their protectors, guides, and counselors.

In those times the cross and the sword went hand in hand, but in the Philippines the latter was rarely needed or used.  The lightness and vivacity of the Spanish character, with its strain of Orientalism, its fertility of resource in meeting new conditions, its adaptability in dealing with the dwellers in warmer lands, all played their part in this as in the other conquests.  Only on occasions when some stubborn resistance was met with, as in Manila and the surrounding country, where the most advanced of the native peoples dwelt and where some of the forms and beliefs of Islam had been established, was it necessary to resort to violence to destroy the native leaders and replace them with the missionary fathers.  A few sallies by young Salcedo, the Cortez of the Philippine conquest, with a company of the splendid infantry, which was at that time the admiration and despair of martial Europe, soon effectively exorcised any idea of resistance that even the boldest and most intransigent of the native leaders might have entertained.


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