There is no need of mentioning any other names, for those we have given are enough to show that these Malays and mestizos are susceptible of cultivation, and, as Bismarck used to say, "carry a rocket-charge in their bodies."[6]
As the Spaniards who came to the archipelago were for the most part only monks or officers, trade, so far as it was not in the hands of foreigners, was dependent on the participation of the colored population, particularly of the mestizos. And what of large land ownership the monkish orders had not absorbed likewise belonged for the most part to the colored races. None but foreigners and colored took part in all the great enterprises of the country. The Spaniards only ruled.
This position of the colored population in the country was the more perilous to the Spaniards, because the Spanish press, particularly the monkish journals, systematically treated them with scorn, called them anthropoids, and denied their capacity to attain European civilization. The educated Filipinos foamed with rage when spoken to about these attacks upon their race. "Besides," they said, "it makes the color of our skin a stigma with the Spanish lords, and with all Europe too; why thus insult us and in so cowardly a way, when the censorship at Manila makes it impossible for us to defend ourselves?"
But all these noisy revilings of their race could only outwardly, not inwardly, disturb the self-esteem of the Malays, because their leading spirits had by critical psychological studies of the white race confirmed the opinion of the simple Tagal peasants that the whites are made out of the same earth as the colored, and that the latter could, under equal conditions, have done as well as they. Only the whites have adopted that lordly code of morals which, like the flag with contraband goods, covers the grossest breaches of right and other outrages, which a white gentleman would not venture, indeed, to commit upon his peers, but which, in the treatment of colored men, belong, so to speak, to good tone, to "European smartness."
The educated brown man generally feels in his intercourse with the European that uneasiness, that poorly concealed embarrassment, which the parvenue with us feels in the presence of one of the blue-blooded aristocracy. He feels every instant that the white man's critical eye is upon him, and knows that the criticism will be pitiless and harsh to injustice. He knows, further, that this criticism in every case does not apply only to him, the individual, but that conclusions are drawn at once from his errors, even though they may be only presumed, that are applied to his whole race or caste—conclusions which are never flattering, but always culminate, in agreement with the scorn of the superior, in a severe condemnation.
This consciousness of running the gantlet before the eyes of Europeans often causes the brown man to commit mistakes in European society, which refuses to pass him among people whose favor he would be sure to enjoy.
The opinion which Europeans living in the tropics form of the brown men is generally unfavorable and unjust to them. We Europeans, or rather our nations and states, already judge one another harshly and in a more than partisan manner, because we see first only the weaknesses, often even only the fancied weaknesses, of our neighbors. How, then, could we expect anything better when a European has to pass an opinion on a brown man? We should not forget that only those Europeans go to the tropics who display special energy and force of will—a kind of chosen lot among our race—while the natives there include all the levels of the people. If we add to this that all the Europeans believe in their own superiority and in the inferiority of the brown men, it will seem quite natural that when the Europeans begin to make comparisons between themselves and the natives the comparisons will always be flattering to those who make them.
In the Philippine Islands, on the other hand, the reaction of the natives against this extreme self-conceit of the whites has been making itself felt for more than twenty years. This has come to pass since the philosophical heads among them have carefully studied the whites in the various countries of Europe, and have in consequence lost faith in the divine likeness of the Caucasians.
Single examples of the studies of these men have been published, such as that of the war minister of the Philippine republic, Don Antonio Luna, a pure-blooded Malay like his brother the painter. Luna studied in Spain and in Paris (under Pasteur), and lived a little while in England, so that he had opportunities to become acquainted with three civilized nations at their home. His literary works are represented to us in the garb of novels and feuilletons, the sarcasm of which, while it certainly escapes the uninitiated European, will be all the more effective and precious upon those who are acquainted with the purpose of the brilliant author, which is to satirize the depreciatory accounts by European travelers of the land and people of the Philippine Islands. This he does by telling of his rummaging through the critics' home and finding all the weaknesses and faults which are accredited to the brown men as signs of their incapacity no less prevalent in Europe than in the Philippine archipelago; and arguing that therefore the whites and the browns differ only in the color of their skin, in build, and in language, but not in mind.
If space allowed I should be glad to follow my inclination to repeat some of Luna's descriptions, which are given in a style that reminds one of Maupassant's. I shall only say that Luna has drawn within the circle of his observations the movements of all classes in the aristocratic saloon and in the workman's beerhouse, and remarks that everything that has been charged against the brown man appears likewise in the European. The first sketch is excellent. European travelers speak in their works of the "stupid staring" at their white-skinned, thoughtful faces by the "brown savages." Luna, whose pen-name is Taga-ilog,[7] parodies these stories by simply relating that on his arrival in Europe and during his earlier residence there the people on the streets stared at him, and some of the boys threw stones or stuck out their tongues at him. He did not, however, care for that, while he expected that the better circles would convince him of the superiority and the innate tact of the lordly race by their more refined behavior. But it did not turn out so. He saw the ladies in the saloons tittering behind their fans and making merry over "the queer man." And then at the table! How plain was the expression of astonishment among the gentlemen of the saloons that the brown man behaved in his eating just as the whites did! They had apparently anticipated that the "black" would act as if he were tearing live pigeons to pieces and swallowing them. The indolence of the Europeans is shown up no less amusingly. Luna finds it apparent in all conditions, prevailing in the highest and the lowest social strata. He asks what would become of the industry and activity of the European peoples if they were suddenly given the climate and the fruitfulness of his native land. These two examples are all we can give. Likewise interesting are the studies of my Tagalog friends Don Marcelo H. del Pilar and Don Mariano Ponce. The former, an advocate from the province of Bulakan, in the island of Luzon, and a descendant of King Lakandola, of Manila, was the leader of the Reformist party and the chief editor of the journal La Solidaridad, published in Madrid, which he directed with a remarkable skill that was recognized by his opponents. He died in Barcelona in the summer of 1896. His compeer, Ponce, is now living in Japan and is no less distinguished than Pilar for his keen wit and his zeal in research.