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The Social Cancer Noli Me Tangere

The Social Cancer Noli Me Tangere

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novel of jose rizal
novel of jose rizal

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Published by: malditzky3065 on Feb 09, 2009
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09/29/2012

 
 The Project Gutenberg EBook of The Social Cancer, by Jose Rizal This eBook is for the use of anyone anywhere at no cost and withalmost no restrictions whatsoever. You may copy it, give it away orre-use it under the terms of the Project Gutenberg License includedwith this eBook or online at www.gutenberg.org Title: The Social CancerA Complete English Version of Noli Me TangereAuthor: Jose Rizal Translator: Charles DerbyshireRelease Date: June 17, 2007 [EBook #6737]Language: EnglishCharacter set encoding: ASCII*** START OF THIS PROJECT GUTENBERG EBOOK THE SOCIAL CANCER ***Produced by Jeroen Hellingman.The Social CancerA Complete English Version of Noli Me Tangere from the Spanish of Jose RizalByCharles DerbyshireManilaPhilippine Education Company
 
New York: World Book Company1912THE NOVELS OF JOSE RIZALTranslated from Spanish into EnglishBY CHARLES DERBYSHIRETHE SOCIAL CANCER (NOLI ME TANGERE)THE REIGN OF GREED (EL FILIBUSTERISMO)Copyright, 1912, by Philippine Education Company.Entered at Stationers' Hall.Registrado en las Islas Filipinas.All rights reserved. TRANSLATOR'S INTRODUCTIONI"We travel rapidly in these historical sketches. The readerflies in his express train in a few minutes through a coupleof centuries. The centuries pass more slowly to those towhom the years are doled out day by day. Institutions growand beneficently develop themselves, making their way intothe hearts of generations which are shorter-lived than they,attracting love and respect, and winning loyal obedience;and then as gradually forfeiting by their shortcomingsthe allegiance which had been honorably gained in worthierperiods. We see wealth and greatness; we see corruption andvice; and one seems to follow so close upon the other, that wefancy they must have always co-existed. We look more steadily,and we perceive long periods of time, in which there is firsta growth and then a decay, like what we perceive in a treeof the forest."
 
FROUDE, _Annals of an English Abbey_.Monasticism's record in the Philippines presents no new general factto the eye of history. The attempt to eliminate the eternal femininefrom her natural and normal sphere in the scheme of things there metwith the same certain and signal disaster that awaits every perversionof human activity. Beginning with a band of zealous, earnest men,sincere in their convictions, to whom the cause was all and theirpersonalities nothing, it there, as elsewhere, passed through itsusual cycle of usefulness, stagnation, corruption, and degeneration. To the unselfish and heroic efforts of the early friars Spainin large measure owed her dominion over the Philippine Islandsand the Filipinos a marked advance on the road to civilization andnationality. In fact, after the dreams of sudden wealth from gold andspices had faded, the islands were retained chiefly as a missionaryconquest and a stepping-stone to the broader fields of Asia, withManila as a depot for the Oriental trade. The records of those earlyyears are filled with tales of courage and heroism worthy of Spain'sproudest years, as the missionary fathers labored with unflaggingzeal in disinterested endeavor for the spread of the Faith and thebetterment of the condition of the Malays among whom they foundthemselves. They won the confidence of the native peoples, gatheredthem 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 thePhilippines the latter was rarely needed or used. The lightness andvivacity of the Spanish character, with its strain of Orientalism,its fertility of resource in meeting new conditions, its adaptabilityin dealing with the dwellers in warmer lands, all played their part inthis as in the other conquests. Only on occasions when some stubbornresistance 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 necessaryto resort to violence to destroy the native leaders and replace themwith the missionary fathers. A few sallies by young Salcedo, the Cortezof 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 boldestand most intransigent of the native leaders might have entertained.For the most part, no great persuasion was needed to turn a simple,imaginative, fatalistic people from a few vague animistic deitiesto the systematic iconology and the elaborate ritual of the SpanishChurch. An obscure _Bathala_ or a dim _Malyari_ was easily supersededby or transformed into a clearly defined _Dios_, and in the case of any especially tenacious "demon," he could without much difficultybe merged into a Christian saint or devil. There was no organized

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