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.