The Little Apostle of the Mountain Province. Vol. IV, No.7 December 1927

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Part of The Little Apostle of the Mountain Province

Title: The Little Apostle of the Mountain Province. Vol. IV, No.7 December 1927
Issue Date: Volume IV (Issue No. 7) December 1927
Year: 1927
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extracted text: • •• • .. tlrrrmhrr 1927 ihe IDittle 1\pnstle nf the :tlnuntain l8rnuinct .. trry <!Lhristmas Happy New )jear . · 1927 1928 . ' . . F.rter ..J a s~conJ-('lass Matt rat the Pos• Office at Baguio, Mount in, cm .February 1'12~ THE LITTLE APOSTLE OF THE MOUNTAIN PROVINCE 1 fte organ of the Missionaries of the Immaculate Heart of Mary (Scheutveia Fathers in the Mountain Province of the Philippines. Edited and published monthly Editor . REv. 0. VANDEWALLE, P. 0. Box 1393, Manila, Phil. Is. Business Manager ... REV. V. FANIEL, P. 0. Box 1393, Manila P. I. Publishers . . . . . . THE CATHOLIC ScHOOL PRES~, Baguio, Philippines. 5 Pl .00 for the Philippines Yearly subscription price: ' ( $1.00 for the U.S. anrl Foreign Countries. All checks and money orders should be marle payable to THE LITTLE APOSTLE, Manila, :r. I. Notice regarding change of adrlress should be sent promptly. All communications must be addressed to: THE LITTLE APO::;TL E P. 0. 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GARCIA I = PROCESS ENGRAVER ~ H H H = H Sta. Potendana. Manila, P. J. H H H H Phone 22715 H If M H H 11 M if_ = =: = * =:z:::r:::~ +-1 - 1 - -1 ----i.-.c-1 -).-c+ I A Muchos MediI I cos Cirujanos I i I _ 1 1 Les ponen en situaciones f 1 - harto embarazosas y hasta I peligrosas, los INSTRU! ' ! MENTOS DE CIRUGIA, II mas o menos defectuosos I que utilizan en las opera- I i ciones.... i i I I DUDA V d. de la calidad I I de los que V d. tiene? I I Visitenos; vea la colec- I i ci6n de INSTRUMEN- i l TOS QUIRURGICOS de f I renombrada marca que te- I i nemos en existencia. Es- i l tamos seguros de que I i cuando vea la indiscutible i I calidad de los mismos se j i resistini a creer los PRE- i j CIOS EXCESIVAMEN- j I TE BAJ OS que cobramos I I -convenzase. I i i I Starr Phonograph i I Co. 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GEORGE, O'FARRELL & CIE., Inc. 540 Saies, Sta. Cru: P.O. Box l80l, Phone 1262 ...,.__________________ ---------...-..-:::::::::.:::::::::.::;1 (JttNKELMAN~ Cuando se discute la compra· de un piarlo el nombre ~'OLIVER" II II " 1: II H ~ II ~ II H H It 1: es el que aeude ens~guida a la ~ menioria y obtiene la prefe~I rencia. f: <,POR~UE? II H H II II H Sencillamente porque desd~ hace mas de 30 aiios cifrecemos las mejores II marcas de pianos a los mejores precibS .t tJlazt>s mas llevaderos. ~ JOSE OLIVER. SUCCESSORS, CO. Carriedo 31i. }lanila H H " H II II II 'l:':::::-=.:=:=:=:=:::=::::.;:::=::=::=::;:=---=====;:'"==:::::::::;::::::::::::==:::::=::::::.:::;:=:::::::.::::.:::;:!:;:;::_:;::;:: ::;:.:::.:_:!_I .. VOL. IV, No. 7 DECEMBER, J927 The Nicest Woman? GRAND-PA HAS GIVEN to his faithful servant John a letter to be taken to the postoffice: -John, have this letter registered." The boy has left the room and grand-pa, taking "The Little Apostle" tries· to become interested in the letter written by Father De Brabandere making a strong appeal for the payment of a catechist, for his people of Tublay want to become christians and they have nobody "to break them the bread of life" to teach them their prayers to the Almighty. The magazine escapes his trembling hands. Instead of following the missionaries on their thousand errands, he accompanies John in imagination to the postoffice .... a clerck registers the letter, he " seals it in a special sack, .... the bag leaves Manila, that some evening.... goes north,.... then east.... and after three days comes into the hands of Father De Brabander, missionary of the Trinidad mission. The eyes of the father can not believe the contents of the letter: PSOO for a catechist in Tublay .... And grand-pa runs in spirit to Tublay,.... he sees fifty children scantly dressed in a school.... he hears them recite their first prayers .... he sees the Almighty bend down from heaven to listen to these innocent supplications .... the children make their first Communion and the Lord of Heaven and earth, from their hearts beating with love, smilingly looks at Grand-pa.... and Grand-pa too smiles, the smile of the "euge serve bone" "the happiness of the soul which the divine Majesty invites to take possession of the Kingdom, the Eternal Father has prepared for him .... Grand-pa .... Oh, if I could only send that sum every year to Trinidad .... for that catholic school of Tublay .... that door of heaven for the fifty children.... and me? too .... Ah if my son only helped me!.... He makes so much money and he makes us live in this house with all the splendor and the comfort of 194 a Roman palace of old .... but no .... my poor son has not the heart to refuse anything to his wife .... nay, yesterday he paid a thousand pesos for her latest dress, and, at this moment, my son and daughter are at the carnival.... dancing.... under the very eyes of Loulou their daughter.... a child of only ten years!" "'=;)~ -"Grand-pa. Splendid, marvelous, wonderful.... I am so happy! -"What is it Loulou! -Such a nice feast .... millions of electric lights .... -"And were there nice people? -"Oh Grand-pa .... there were many.... but Mamma was the nicest of all the ladies .... she got the prize .... Oh, Mamma, the most beautiful of all women!.. .. " "'=;)~ The next morning Grand-pa was at the table before his son with his wife and little Loulou. Finally Loulou came first, with her hair in disorder, without stockings, but lovely in her colored pajama. Papa and Mamma followed rather pale and tired after the long exhausting vigil of the glorious night. -"Yes.... yes.... Mamma was the nicest of all.... my own mammal" chattered little Loulou, wiping her little mouth after a sip of brown ch o co 1 ate, and she danced .... the little girl was so happy .... The painted lips of Mamma smiled and showed a double line of snowwhite teeth .... she laughed.... she was satisfied.... in the third heaven of earthly glory .... and she gave Loulou an echoing kiss. -"Do you know who was my greatest admirer?" asked the nice lady. -"Here she is .... my lovely little page of last evening .... my lovely little Loulou .... Say, love, who told you I w:as the most beautiful of all women? Who told you that?" -Every body said it, Mamma, .... all people wanted to see you and to have a look at the most charming queen of the dance .... Wherever you passed, there was a whisper of admiration: "Look," they said, "Is she not the nicest woman of the world?!...." Again Mamma kissed ten times, twenty times little Loulou. -"Thanks Loulou for your enthusiasm. Engrave that feast of last night deeply in your heart.... remember and always remember your dear mother, the queen of last evening, admired by the whole country .... Later when you too will have become a mother and a grandmother, tell your children, tell your grandchildren, that in the far distance of the past, you still see your own mother, and that she was the most admired, the most beautiful woman at the dance in the carnival...." Grand-pa, could not stand ~his scene any longer and with a stern face he told his son to go to his room and dress: -"Enough," he said, "of these pleasures. Loulou has to go to the college. Take her over, she may arrive late". Loulou and her Papa had gone. Grand-pa was alone with his daughter-in-law. Turning slowly towards her, and in a serious deep voice, he said, accentuating every syllable of his words: -"When I was the same age as Loulou, I too had the joy and the pride of being able to say that, on a certain evening, my: mother was the nicest of all women!" This last words made the "nicest woman of a dance" take an active interest in 1Jh8 declaration of Grand-pa. She leaned forward, crossing her bare arms, tinkling with bracelets and jewels. -"So .... •he great-grand-mother of Loulou was thus really so attractive?" she exclaimed, "I did not know that.... I thought she was only agreeable .... sympathetic .... a distinguished lady .... " -"Ollie evening I saw her, really beautiful, yes, so nice that her image never left my mind. My mother died some forty y ars ago. Each time I have remembered her during my life, I saw her as she was that evening, nicer, more beautiful, more admired than a queen .... 195 -"At a dance, Grand-pa? .... But your mother did not go to dances, except at very exceptional occasions .... " -"And above all, she did not take her son with her when he was only ten years old .... She did not develop in the heart of her tender child the love for the world and his pleasures. She preferred to train his heart and conscience · in quite another and better manner .... she preferred to accustom me from the time of my early childhood to know, love and serve the poor.... That evening I saw my mother so beautiful, it was not at a dance .... it was in a poor shack without food .... it was at the side of a dying .... between a mother in despair and children that wept from hunger .... there she made an apparition looking rather a "visible providence", an Angel of God, whose heavenly smile drove away the torments of a family: it brought a smile to a dying face.... relief to mother's heart .... and changed tears of black misery into pearls of gratifade and joy .... The daughter-in-law shook her naked shoulders imperceptibly. -"D::> you think that in our century one has time fo visit the poor? .... " Grand-pa continued and every while his solemn voice rose higher and more sublime: -"Oh, yes, she was beautiful!.... heavenly beautiful!.... In the obscurity of that miserable 196 hut, her long black hair looked like a luminous halo around her sweet face. Her eyes glimmered with a celestial flame. In her hands, full of gifts, that knew how to calm a burning fever, to cover a shameful nudity, and to apease a killing hunger, I thought I saw miracles multiply.... She looked to me more powerful, more surrounded, more admired, more loved than all the queens of this world together, while around her lay a hopeful man, sat a consoled mother and played children, but all endeavouring to grasp her hands and kiss them .... See there the uncomparable vision I faithfuly carry with me of MY Mother for forty years! Who can ketW a souvenir of his mother more inspiring, more blessed, more heavenly? Your daughter will remember you later and see your beauty and grace crowned at .... a dance .... The thought of you will be tied to the world and its false pleasures .... that thought will not have an influenoe upon the moral life of your child .... it will not inspire her with a noble desire or a.great ideal....she will not see in you a great example.... What concerns me, never in my life did I remember the smile of my mother in that miserable hut, without asking myself in my inner conscience: 'Am I well worthy of My Mother? ... .' Savonarola. Question Box Question No. 33/romA.P.F. Carcm·. Is it a sin. to read the principles an.d reasons of Protestant books? Answer:- Without special permission from the Authority, no Catholic is allowed to read any book that is a danger to faith or morals . . The reason is obvious: To read such books would mean to expose, uselessly, ourselves to danger of sin, the loss of our faith etc. Now, such books containing the prin- . A ciples and reaspns of a Protestant sect are the exposition of a false doctrine and mean fiery attacks against the . Catholic Faith. An ordinary reader may not be able to detect the falsity of the doctrine and this would mean a serious danger to his true faith. You may object that by reading Protestant books you can study their doctrine and refute their attacks. If such be the case, consult your confessor. 197 Feast of St~ Servulus December 23 God finds His Saints among all conditions and ranks of men, but mostly among the poor and those who become poor for the sake of our dear Savior. Servub s was a beggar. He had been so afflicted with palsy from his infancy, that he was never able to stand, sit upright, lift his hand to his mouth, or turn himself from one side to the other. Instead of murmuring against God, or complaining about his weakness, without which he perhaps would not have become a saint, he patiently suffered his disease with entire submission to the Holy Will of God, assured that God would reward his true love, thus expressed by a life-long torment. His mother and brother carried him into the porch of St. C 1 em en t' s Church at Rome, where he lived on alms, sharing the little he received with others living on charity. While sitting at the door of the Church, he found opportunities to become an apostle. He used to entreat devout persons to read the Holy Scriptures to him, and he listened with such attention so as to learn them by heart, not omitting to explain them to others in order to communicate to them some of his love for God. While alone, he passed the time praying and singing hymns of praise and thanksgiving to God. When he felt his end was near, he desired the poor and pilgrims, · who had often shared in his charity, to sing sacred hymns and psalms for him, while he joined his voice with theirs. Of a sudden he cried out: "Silence! Do you not hear the sweet melody and praise which resound in the heavens?" Soon after he ·spoke these words, he expired, and his soul was carried by angels into everlasting bliss. This occurred in the year 500. Reflection. The whole behavior of this poor beggar loudly condemns those :who, when blessed with good health and a plentiful fortune, forget their neighbors, the poor, the ignorant, the non-christians and so many others who with some help, either material or spiritual. would know the Lord and serve Him and thus prepare the way of heaven for their benefactors. 198 ~~~~~~~~~~~~~~~~~~~~~~~~~~~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~ t• 1• H So Speak the Wise.... H tt t• tt and the Young Heed the Lesson! H tt it ~~~~~~~~~~~~~~~~~~~~~~~~~~~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~ tt it it 301. He is good while he is pleased and so is the it it devil. it it it it 302. Ask a kite for a feather and she'll say she it H· has but just enough to fly with H· it it it 303. A knavish confession should have a cane for it it absolution. it 1t 304. A bird is known by its note, and a man by his 1t it talk. it 1t 305. Faults are thick where love is thin. 1t ·H 306. By time and rule works many a fool. H· tt it ·H 307. When wine sinks, words swim. it 1t 308. A man may be strong, and yet not mow well. 1t · ·H 309. A purse without money is but a piece of it it leather. ft ·H it ft 310. When you baptize a Jew, keep him under ·H H· water. it it it it 311. A wise man may look ridiculous in the com- ·it it pany of fools. ·~ t . it ·H ft 312. Water afar will not quench fire at hand. ·H 1t 313. When the sun comes in, the doctor goes out. ~t ·H 314. He that is proud of his fine clothes gets his ·H it reputation from his tailor. ·H tt it ·H 315. He that sleepeth biteth nobody. ·H 199 By Father Morice Vanoverbergh Missionary in the i'vlountainProvince, P. I. CHAPTER V.-Ethical Life Section 3. Religious Life Continuation To return to our ceremony. Directly after intoning the chant, the soloist rose from sitting posture, stood upright, crossed his arms on his breast and remained in this attitude for a while singing with his eyes lifted upwards. Very soon three or four other men did the same; then a woman; followed by some others. All took tlhe same position; with crossed arms and upraised eyes, and during the repetitions of the first strophe they dressed themselves up, men and women, putting on whatever extra clothing they possessed. Such gala dressing during religious ceremonies is a common feature among the nonN egrito pagan tribes of northern Luzon. As the singing went on, they usually began to walk in a circle, turning; and going back in the reverse direction as soon as they arrived at the point from which they had started. Usually there was no hopping, only a very slow and solemn march; and the walking in a circle was not absolutely continuous; they very oftened paused. Once or twice, during the recitation of the early strophes, an old woman jumped into the centre, hopping; but after the second or third strophe, this was done no more. The people, ~ho squatted around joined in the singing as well as did those that were standing. Towards the end of each strophe, they all sat dawn again one after another, until the man who had started the singing was standing alone. After the singing of the first 200 strophe (the first series of two verses), all sat down and started chatting again; then there was some more dancing. In the meanwhile, Masigun gave me some more details about these prayer ceremonies. They always took place inside the house, never outside. The Negritos sometimes prayed one night only, sometimes two nights consecutively, but only during the night. If mo11e than two consecutive nights were devoted to prayer, on the third night, they usually passed to another house. In the daytime, they either slept or hunted. He said 1lhat everybody might stand up at prayer, if they so desired, men .and women alike. He added that the Negritos had the prayer ceremonies after a marriage, after a burial, when somebody was dangerously ill, and at o1!her times. whenever they thought fit to hold it. The chatting and dancing ceased and the second strophe commenced. During the chanting of the second strophe, and for that matter during some of the subsequent strophes, some of the Negritos kept one of their hands before their mouth, and some stood up without joining the circle, while at times one of them stamped on the ground, but only once at a time. The third st:Pophe followed without any dancing, but only a little chatting, between the second and third strophe. At 11he fourth strophe, there was no more light, except from the fire prepared in courtesy to me, and the dancing had now ceased for good. They laughed and talked in the intervals between ,strophes; and even w!1c11 the praying was going on, some of them would have a lttle chat occasionally, but. in subdued tones. At this fourth strophe only two men stood up; all the rest remained seated, but joined in the singing. At the fifth strophe, only one man stood up. At this juncture, Masigun told me that, as soon as they had finished all the strophes of their prayer, they were accustomed to begin them all over aga:in, but that this happened only in case more than one night was devoted to prayer, for the obvious reason that they could not finish even all the strophes of the prayer once in a single night. From the sixth strophe on, nobody stood up any more: after the sixth strophe, everyone was sitting or lying down, some of them even sleeping; the latter, of course, took no part in the singing, except when they happened to awake. At about midnight, some of the Negritos roasted some corn over the fire and ate it. The seventh strophe was followed immediately by the eight without any interval. After the fourteenth strophe nearly everybody was asleep, and they had to awake the old men to ask for the text of the succeeding verse. At daybreak, the singing became less intent, and after the twentieth strophe they finally stopped praying for good. Then they danced again, but mostly the children. The text of the prayer has been given in Chapter IV, 2, (The Little Apostle, Februa:y 1927) and there is no reason for repeating it here. If its meaning could be elucidated, the result would probably shed muoh more light on and considerably add to our knowledge of the religious belief of the Negritos. Inasmuch as I was unable to interpret the meaning of the strophes of the chant, there might appear to be some question as to whe~her it was a real prayer or not. That it was a genuine prayer seems to be clear beyond any reasonable doubt in view of the following considerations: First, the statements of the Negritos themselves: when they talk llokano they uniformly call this ceremony "a~boda", a term universally used by the pagans in northern Luzort to denote pagan sacrifices. Masigun repeatedly told me this ce:i;-emony was in vogue at weddings, after burials and at the time somebody was dangerously ill, in short, on the same occasions on which other pagans offered their sacrifices. 201 While they were dictating the text to me, the Negritos several times interrupted the dictation, with the apparent intention of explaining sections of it to me, by the following and similar statements: "here we pray that our a:lments may be cmed", "here we mean: cure our illness", and so on. A Negrito living at Ballisteros, in the immediate neighborhood of Christians, told me that the prayer ceremony is the way the Negritos have of asking God to help them and to cure them. Second, the statements of Christians and Isneg: they unanimously consider the Negrito prayer ceremony as the equivalent of the sacrifices of the other pagans and call it by the same name: "agboda". At the same time they lay stress on the fact that the Negritos kill no animals and have no meals at the time of their prayers: they look on this absence of blood sacrifice and eating as something very extraordinary. Whenever they talked to me about the Negrito prayer ceremony, they invariably told me that it was a very strange one on account of its lack of animals and meals. By this they clearly intimated that they considered both Negrito prayer ceremonies and pagan sacrifices as identifical so far as religious purpose is concerned. Third, the emotional atmosphere that pervaded the whole 202 Negrito prayer. An intense expression of awe and reverence was clearly to be seen on the faces and in the gestures of all participants: they crossed their arms on their breast, looked upwards and showed in their whole behavior that they were convinced of holding communication with the supernatural: no one present at this ceremony could have any reasonable doubt about that. I should merely add here that the Negrito prayer ceremony I described is totally different from and in sharp contrast to the religious ceremonies of other pagan peoples of northern Luzon. Animal sacrifices and eating are practically always the central feature in the latter's religious ceremonies. Again the text of the Negrito prayer although meticulously adhered to by the Negritos is unintelligible to them, while the prayers of the other pagans are recited in a language understood by the people, except perhaps for a few stereotyped terms. The whole general impression made on anybody who has assisted at the sacrifices of the other pagans as well is that the Negrito prayer ceremony is in no way similar to the other pagan prayers. Only after analyzing them both at leisure and at one's writing table can some remote similarities be detected. First the Negrito singing has this in common with one type of non-Negrito pagan song that the verse sung by the women is different from that sung by the men, and a soloist intones the verse in both cases. But with the Negritos this intonation merely consists in striking a tune and goes over only three or four syllables, then all of them sing in a kind of harmonious chorus, men and women separately or together as the case may be, modulating their part of the strophes in chorus; with the other pagan tribes each verse is sung entirely by the soloist, man and woman, and then repeated exactly in the same tune and wording by the chorus; men and women strictly alternate, never sing together. In the Negrito prayer the song is the principal religious ceremony, if not the only one, while in the pagan sacrifices ilhese songs a.re entirely accessory; 1Jhey are not at all a prayer and t!he real prayers are merely recited. Secondly, dancing and beating of the gong are practised by both Negritos and o11her pagans; but with the Negritos the use of the gong and the dancing which it accompanies, elements fairly certainly borrowed from the neighboring pagan tribes, are but loosely incorporated into the Negrito prayer ceremony as such; they seem only to be an interlude, a kind of relaxation, something entirely dliff erent from the actual prayer; and they practically cease after the ,completion·of the second strophe, while they are practised intermittently for a couple of hours before the real praying begins. With the other pagan tribes dancing and beating of the gong are in intimate relation with the sacrifice and prayer, not with the chant, and they are interwoven with the other ceremonies in such a way as to form a distinct whole; the chant of men and women rather serves as a means of relaxation and seems more or less accessory. With the Negritos t!he singing is done only by mature old men and women, never by young boys and girls; with the pagans the singing is done by young men and girls almost e~clusively (1). With the Negritos dancing and beating of the gong are performed by any or all participants, either young or old, even by children; with the pagans the dancing and the beating of the gong, in immediate 203 connection with the sacrifice, are performed by older men or women only. When the Negritos dance and beat the gong, the onlookers and participants behave exactly in the same way as when neither singing nor dancing is going on: they talk and laugh and have a good time; when they sing, the atmosphere becomes distinctly religious, it is pervaded by reverence and awe. When the other pagans dance and beat the gong during their sacrifices, as much respect, if any, is shown as when they actually pray; in fact, both are done very often at the same time. The following schema sums up the preceding and gives a clear idea of the relative value of singing, praying, dancing and beating of the gong, both in the Negrito prayer ceremony and in the pagan sacrifices. Essential (religious). Negritos: Singing (prayer), by mature and old men and women. Other Pagans: Killing of animals, praying, dancing, and beating of the gong, by older men and women. Accessory (merry making). Negritos: Dancing and beating of the gong, by old and young Other Pagans: Singing (not a prayer) mostly by young men and girls. 0) Here I am talking only of that one kind of singing of the other pagan tribes that has any similarity with that of the Negritos, namely, what they call in Kankanay: <laing. The pagan tribes have many other kinds of singing entirely different from the Negrito type. 204 Later on I heard some more details about the frequency of . Negrito prayer ceremonies. The girl Sida told me this was the second time, as far as she could remember, that Asi had a prayer ceremony at his house (Sida must be about ten years old); Bugayong had not yet any, nor had Masigun, who had no house fit for it, nor Abitto, w.hose house was in bad shape. The old Firmina said that the Negritos generally had a prayer ceremony at their house once a year, but 1ihat some Negritos had it more frequently, although very often their houses were not of the largest. The End. Group of some of the.Crusaders of the Little Flower in the progressive barrio of Cataggaman. The two standing (1) Miss Olimpia Cabauatan and (2) Miss Juana Pamittan-Baquiran were awarded prizes in the Christian Doctrine Contest held at Tuguegarao, last Sept. 4th under the management of the Director of the Catechetical Instruction and the General , Promoter of the Crusaders, Rev. Ricardo Jamias. 205 ~~~~~~~~~~~~~~~~~~~~~~~ ~ ~ i THE Ml§§ION i ~ w ~~~~~~~~~~~~~~~~~~~~~~~ Are They True Christians! Bontok, Oct. 7, 1927 Dear Father Vandewalle: SOME TIME AGO, I was asked the following question by a Catholic from the lowlands: "Are your converts living good christian lives?" Rather an interesting question. May be the readers of the "Little Apostle" would like to know the answer. I might ask a question myself: "Are all the Catholics, whose ancestors have been Catholics for centuries, leading good christian lives?" Where there are men, there are miseries. If among the twelve Apostles, there was one traitor, though he had been for years a witness of Jesus Christ's teaching and miracles, we may not ~xpect that all our converts should be saints, espectally if we · take into account that the new life they have to begin is quite the opposite of their former manner of living and if we remember that their surroundings are still pagan and thus, little edifying. But that there are newly converted we may take as examples of the spirit of sacrifice is shown by the following true story. A few months ago, two schoolboys, the first converts of Tunglayen, one of my far away stations, came to ask me: -"Father," they said, "we would like to have a chapel in o ~ir town. The house of Oagden, where you teach the people when you visit us, is too small: It cannot contain all the people desirous of becoming Catholics. Please, build a chapel for our people." Much against my will, I had to answer these boys in the negative and I told them: -"My dear friends, I am most willing to build the chapel yo·1 ask, but, at present, there can be no question abo'Jt it, _ for I do not have a single centavo to spend for that purpose." The boys understood and left my room downhearted. A few weeks later, I had to go to Tunglayan, the native village of my friends who in quest of a 206 chapel, I had dismissed without the slightest hope of seeing their ideal ever realized. One of them having got news of my expedition, came to meet me and offered to carry my trunk, containing the mass ornaments, medicines, etc., -a load of some twenty kilos, which he brought to the place, thirty-seven Kilometers distant, behind a mountain about two thousand meters high: it was a heavy task, but he did it. Of course I offered him a due remuneration, but the boy, though in need of money, flatly refused. -"Excuse, Father," he said, "there is a commandment of the Church that says we have to support the priest: I only have done my little bit." Believe me, that generous answer made me forget all my fatigue. But still a greater surprise waited me. The boy lead me to a small building of rattan and grass' and smilingly said: -"Here Father is our chapel. Will that do?" -"A chapel," I said quite as, tonished, for I had ~iven :rio orders Editor's Note: and knew of no building. -"Yes, Father, a chapel for you and for us." -"But who built that?" I asked. -"We, Father, .... " The boy meant himself and his companion. And he went on exposing the mystery: -"We built it during the vacation." Now, did these new Catholics, pagans of yesterday, act as true Christians? And since that time, whenever I go to Tunglayan, I use the chapel to say Mass, to give instructions during the day and to rest in during the night. · But the land, it was built on, did not belong to the mission. What could I do but buy it? And the boys, hearing I had paid for the land, told me they were sorry i had to pay for it and that, if it lhad been theirs, they would gladly have given it. Now, did they speak as true· Christians? Marcel Ghysebrechts Missionary Students of Catholic Colleges and Schools should read this letter at least twice and then ask a question-.. a short question: -"What am I doing during vacation to spread the Church of my Savior and God?" John Barry, the Father of the American Navy, was a Catholic.' 207 The Lone Missionary In The Mountain Province With thoughts of our brave missionaries in the M o u n ta i n Province and hoping to stimulate them to greater efforts for God and souls, we quote the following verses from "The Irish Catholic" of Dublin: How often weary does he tread A lonely way, an alien sod, With scarce a place to lay his head,But all for love of Thee, my God! How oft, by night, a broken rest, By day, a field immense outspread; Yet holds he all these hardships blestGod once for him His Life-Blood shed. A lonely way, a sleepless night, A field immense! And wherefore not! 'Tis God he honors, .God whose sight Will be for aye his happy lot. .. Be strong in hope, my faithful son." He hears. consoled, his Father nigh, ·-small seems your gain for duty done. But 1wt tro my All-seeing Eye. For, long ago, your offering, Your life-work for your Savior's sake, Makes golden all your suffering, Your days of roil, your nights awake." Lae11nec, Father of Physical Diagnosis, and Discoverer of the Stethoscope, was a Catholic. 208 Bonto:::, Nov. 9, 1927. My dear Father Vandewalle. GLADLY WILL I TRY to comply with :our kind request to give some description of the pictures I sent you of Bontoc Mission and of the Bontoc church surrounded by her daughter-chapels in the by stations. The Bontoc panorama needs not much comment, I think. When your eyes are good, you may perceiv.e the two small towers of the churoh about in the middle of the right half of the picture. Less than one inch to their left is the provincial government building, THE BONTOC C and about the same d;stance far·ther left is the sisters' .school, just where the lgorrote town be.gins. Bontoc, w;th the little sister town, Samoki, bas, besides th 1 ·ee hundred llocanos,an approx.mate population of 3,000 lgorrotes, over half of which, mostl.y the younger generation, are christians now. Since the old times, when they often had to face common foes, Bontoc and Samoki have always · been faithful friends. And even now, while the battle ax is being used for the more peacefull purpose of cutting firewood in the mountainforests, the old song goes: - ~HOLIC MISSION ,· - Khawan nan fatawa. Waday 11a11wai-g1. Anchedchemang i,·,a Nan choa 'y si11agya; Nan yo11a si Choiya, Nochi si Kidla-a. Enasiila cha. Cholya! Kidla-a. Chadama nan layad cha. Enasilayadta, Chaita'y sinagya. Ke ta somasanfta, Ke ta ensasagen ·ya! Ali ka, Kidla-a, (Cholya) Liwid ko, komchang ka 's1w Ta enfoboweg ta. Cholya!Kidla-a! Komchangka! Alika ad Cholya! (Kid/a-a!) 209 In the center of the world Across the river Faoe each other A brother and a siste1 ·; The elder Cholya. The younger Kidla-a. They look at each other. Cholya! Kidla a! Great is their love. We love each other Brother and sister, · While we dreamingly See each othe~ near! Come Kidla a! (Cholya) Come across. That we be together. Cholya! Kidla-a! Come across. Come to Cholya! (Kidla-a) 210 Now for the other picture of the chapels in the- by-stations, surrounding the Bontoc Motherchurch. You yourself, while in charge of Bontoc. in 1912, the first you opened a "Chapel" in a house at Tetepan. Since then the family, as you see, has increased. It looks all very snug and handy on the pictures, this mother with her daughters. And, well, I won't beI:ttle their good family spirit, but sttill, before in.traducing you, I must tell you of a rather troublesome family trait becoming more and more evident. Every newcomer insists on straying farther away from mother and in more inaccessible places. I really think, in the interest of the whole family, that some of them should be granted complete independence. Of course, we have to keep them 1st line. 2nd line. in the family, however unmanageable they are, until some generous person is willing to adopt them. For they cannot stand on their own feet. With a resident priest, I am sure, some of them would soon develop into flomishing mission centers with each a goodly group of by-stations, around them. For in many centers the harvest is waiting for the reapers. Alas! for the lack of means and work-. ers. But let me introduce them to you one by one. To give some idea of what a time and energy is necessarily lost in visiting those far away pagan populations, I will add their distance in Kilometers from Bontoc center. Beginning from your left, from top down, 3rd line. Barlig, 35 Km; Natonin, 85 Km. Lias, 50 Km. Tunglayan, 75 Km. Talubing, 12 Km. Gonogon, 14 Km. Tokokan, 6 Km. Bontoc. Barlig farmschool27Km. Kadaklan, 64 Km. Tetepan, 12 Km. Kanew (over the Samoki Sabangan, 19 Km. mountains, no horsetrail) Ambayoan, 18 Km. They are laying scattered all over the Bontoc subprovince. Some are on the top of the mountains, as the little chapel near the Barlig farmschool, 2140 meters high. Some are deep in the valleys, from where one has to climb up to ifhe horsetra:il above, hanging-on, for a pull, on the horse's tail. Others have to be visited "per pedes apostolorum". They are not caithedrals. In fact some of them are just poor shacks, real stables of Bethlehem. But all are "Lux in tenebris" from where God's grace -is illuminating the souls of the poor pagans. And do you know which is the nicest of an? A jewel in the eyes of the Missionary, more beautiful 211 The Bontok Mother Church and her Daughters. than the richest cathedrals? No. 4 in the first line, Tunglayan, with Father Marcelo Ghysebrechts standing near the door. Please read his letter (in fuis number.) In eight of these places we have Catechists, who are doing splendid work. What it means to poor Bontoc Motherchurch to paytheir monthly salaries, I need not say. Of course, before we seriously can say that we are evangelizing the entire Bontoc subprovince, we need many more chapels and still many more Catechists. How can we come in contact with all those pagans-there are over 30,000 in the Bontoc mission and we are only three priests-to make good Christians of them, without the help of Catechists? Even when we are continously in the saddle on the rough mountaintrails, we can pay most of them only a very rare visit. How can these Igorrotes become Christians, when we cannot give them Catechists to stay with them and explain them 212 the Christian Faith? Wf ll, wif1 good will and united £forts, the readers of the Little Apostle could rnsily answer these questions in a satisfactory way. And with God's grace, very soon the "NON CHRISTIAN TRIBES" of th · Mountain Province wodd form · a dignified part of the CHRISTIAN FILIPINO COUNTRY! Cornelio De Brouwer. Missionary. In Memoriam tAB~OLVE, we beseech Thee. 0 Lord. the Soul" of Thy Servan1 s :Filomena Carganilla, Bacnotan. La Union: Cipriana Enojo, Dumaguete. ~egros Orient.al: .~doracion Raymundo. Subic. Zambalfs; Lucia Limbaga. Tanjay. Negros Oriental; Basilia Navares. Naga, Camarines Sur; Filomena B. Montecillo, Carcar, Cebu: Prudencia Lajato, Dumaguete, Negros Oriental: Julian Javifr, Cata1.atuan. Ni fVa Ecija: from every sin. that in the glory of the resurrect ion arnon)! Thy saints and elect they may arise in the newness of life, through Christ, our Lord. Amen. Spain. In Guarrate, a town of 160 families, 142. did not own either th~ir .houses or their land. The Parish Priest, Father Pascual Moreno, with 1jhe help of the "Accion Social Agraria" and of the "Junta Nacional de Credito Agricola" gathered a capital with which all the houses and land of said 142 families were bought, and !from now on when these families shall have paid tlheir usual rent for a period of twenty years, ~hey shall enjoy the full right of ownership of both houses and land. -The Texas Knights of Columbus Historical Commission is unearthfog facts indicating that about 100 missionaries suffered martyrdom more than three hundred years ago in the work that evangelized 1lhe entire native population of Mexico. These figures include only missionaries who were killed in, what is now, Texas and which was then part of Mexico. .'· .. • , .. >'. 213 Catholic Chronicle Rome. The Holy Father has granted a plenary indulgence under the usual conditions of Confession and Holy Communion to all the faithful each time they say their beads in a church or chapel where the Blessed Sacrament is present. 561,289 abandoned pagan children were baptized last year through the instrumentality of the Holy Childhood Association. This represents an increase of 69,000 over last year's figures. The Association is supported by the offerings of little children. In a reply to D. J. Callahan of . Washington, D. C., sup rem e treasurer of the Knights of Columbus, the Holy Father said: 214 "Take back this, our- message. We are grateful to all of the Knights of Columbus. We bless them all. We are with them, accompanying them on their everascending path." Brazil. On top of mo:mt Corcovado, near Rio-de-Janeiro, work has started on a monument 30 meters high, for a statue of the Sacred Heart also 30 meters high, and itself to be placed on a pedestal of 8 meters. Unheard of solemnities will accompany the inauguration of the Statue, attended by delegations from all the countries of South America. This will be the highest religious statue in the world. Belgium. The oldest public vow known in Western Europe is that of the town of Bruges. Every year the inhabitants, in a splendid procession, carry a 36 pound candle to the chapel of "Our Lady of the Blind" in fulfillment of a vow taken by count Philiip when, two years after the defeat of the French at the battle of the Spurs of Gold, the Flemish won another victory against their southern neighbor upon the Pevelberg, in Flanders. This year was the 623rd anniversary of the vow made to the Blessed Virgin. The Catholic University of Louvain is making preparations to open a branch of the institution in Congo, Africa. China. The Catholic University of Peking, under the direction of American Benedictines, has been solemnly inaugurated. The Apostolic Delegate, Mgr. Constantini, has created a schoolcommittee, with the Rector of the University at the head, to help the Catholic schools of China. He declares that ten more Vicariates with Chinese Bishops will be organized before long. Notwithstanding the unfavorable conditions of the Church. there has been a gain for 1926 of 57,000 in the Catholic population, which brings the total to 2,394,962 in an estimated pagan population of 400,000,000. Out of 600 Chinese students in Germany, one is a Catholic. In Holland the proportion is one of 110; in England 2 out of 300; in France 120, out of 800; in Belgium 120, out of 180. France. A society was formed at Dijon with the purpose of reacting against the non-christian customs observed in many places at the occasions of eve11 Catholic burials. The members t~ke the pledge of keeping silence when they attend a burial from the moment the dead is being carried to the church. While following the body they will avoid all con~ versations and occupy themselves \vith serious thoughts suggested by death, or offer prayers for the · departed. Holland. Mrs. Bransveld-Vitringa, for several years a member of the Dutch parliament and of the city council of Hoorn, has given up the world and all its vanities to enter religious life. She is now Sister Jane in the Benedictine monastery of Heide, near Antwerp, Belgium. Mexico. While the persecution is going on unabated, the hidden priests say Mass at the risk of their lives with special rights to finish quickly the Holy Sacrifice. Everything in the Mass may be left out except the offertory, the consecration and the Communion. Members of all the laity are permitted to give Holy Communion with their own hands to others and themselves. Marriages, when no priest is to be had within a month, may be performed by the couple pledging their truth before two lay witnesses, with a promise, of course, to renew the 215 marriage ceremony before a priest when that becomes possible. Not long ago, a whole wedding party was murdered because they attempted to carry on a religious wedding ceremony. Portugal. Jose Relvas, a member of the Government set up by the chief of the Carbonari and the masons in 1910 and which persecuted the Church for years, declared that the Republic committed a great blunder in establishing the divo11ce between the country and the Church, hoping to suppress the latter within two or three generations. General Carmona in rendering the Church her freedom, understood that a nation without religion must fall into decay. United States. Mayor Walker of New York, while at Paris was invited by Premier Poincarre of France, to visit him on a Sunday morning at 10:00 a. m. ~"Sorry, but I'm going to Mass at that time at Notre Dame" the mayor answered. So, M. Poincarre had to appoint another hour for Mr. Walker. The Submarine was Invented by Holland, an Irish Catholic Christian Brother. 216 Philippines Politics. To date, no Governor General has been nominated to take the place of General Wood. The list of possible candidates increases daily. This delay, made by President Coolidge, seems to indicate that the person of his choice may cause some opposition in the United States' Senate, that must approve the nomination, and therefore its session in December is waited for. Messrs. Quezon and Osmena may have expressed their wishes, about a "persona grata" for Governor, but it is not known, for the protocole of the White House forbids to reveal what is treated before the President, as long as he does not give his consent to publication. Therefore, when some papers announce that something interesting was ·said by President Coolidge to Messrs. Quezon and Osmeiia, let us take the news with a grain of salt. Acting Governor Gilmore, in a bill presented to the Legislature, asked for more rigid measures regarding the admission of Chinese and heavier penalties for violation of the immigration laws. The consul general for China vehemently opposed a law requiring identification papers from all Chinese in the Islands, intended to prevent clandestine entrance of Chinese via Mindanao and other parts of the country. President Coolidge now incline> toward leaving the Philippines under the administration of the War Department as it has been in the past and not toward transferring the Islands to the department·of the Interior. An anti-Filipino manifestation, as a result of which number of Filipino workers left the Yakima valley, Alaska, after having been threatened by other laborers acting through jealousy, was reported. Insular Auditor Wright left for the United State5 to confer with Congressman Kiess about certain measures defining the powers of the Insular Auditor in the Philippines. Schools. Some appropriations for school buildings may be vetoed, because the Legislature, just closed, exceeded the estimated amount of possible expenditures for the coming year by the Government by a sum of about 1,500,000 pesos. A bill was introduced requiring the students of the public schools to consecrate three minutes to prayer and a patriotic song, at the opening of the sessions, each morning. Miscellaneous. The establishment of a hospital in every capital is the aim of the Philippine Health Service. The hospitals now administered by the Health Service have a total bed capacity cf 427 and serve a total pc.pulation of 2,786, 418. The Legislature did not pass any bill tending to reform the interisland shipping service, but the i0 sue is not dead, for the public is more and more determined on more up-to-date accommodations on the ships, which 217 now are in, some cases, really mise~· able. The GoYernor General w]l veto a bill freeing the lepers. The ban on exportation of ric", from the Philippines to other countries than the United States, was temporarily lifted by Governor Gilmore. Prices cf these cereal may increase a little, but not much. Government income in the provinces under the jurisdiction of the Executive Bureau from January 1 to September 30, 1927 show an increase of :Pl,955,562 against the income of the corresponding months of last year. Foreign China. As said last month, the Southerners and the christian general Feng, with less help from Russia, did not move against the ortherners. The cold winter further prevents military operations. Yet, Feng has been pushed back farther South from the province of Honan, by the Northerners. He may soon disappear as an independent unity in China's great civil war. The two breaches of Southerners are fighting each other, the Nanking party having taken possession of the capital, Hankow, of the other party. It seems that at Canton there has been someopposi tion against the leaders of Nanking. Bandits make the country unsafe in nearly all the provinces. Chang-Tso-Lin of the North has 'refused to renew China's treaty with Spain, as he did with Japan and Belgium, and will do with all the other nations that have treaties with China, as soon as the term of expiration arrives, to ask for other treaties more liberal toward his country. At this moment, the greatest enemy of Chang is Bolshevism, but, that there is hope of subduing it, seems to be proven hv the fact that two English firms lent the warlord 30,000,000 Mexican dollars, guaranteed by rights to build a railroad in China. Colonies. If we divide the land of the colonies among the citizens of their mother countries, how much would each citizen of all the colonizing countries in the world possess? Each English would possess 81 hectares, 81 ares, Each Portuguese: 36 ha. 64 a. The French: 35 ha. 08 a. The Belgian: 31 ha. 26 a. The Dutch: 27 ha. 30 a. The Italian: 5 ha. 69 a. The Dane: 2 ha. 33 a. The American: 1 ha. 62 a. The Spaniard: 1 ha. 56 a. The Japanese: 51 a. Are excluded as colonies: Egypt from the English, and Panama from the American. If we now divide the land of these countries among their citizens, how much would each then possess? 218 The Am erican citizen would receive as his part of t he soil of the United States: 6 ha. 85 a. The Spaniards: 2 ha. 32 a. The Portuguese:· I ha. 53 a. The French: 1 ha. 36 a. The Dane: 1 ha. 26 a. The German: 75 a. The Italian: 72 a. The Japanese: 69 a. The English: 52 n. The Dutch: 46 a. The Belgian: 30 a. Mexico. Plutarco Calles, president of Mexico, with one hand in the pockets of the Church, which means 90% of the citizens, and with the other holding a gun against any one who dares to oppose his policy, lately, has been very busy defending the candidacy of his friend and "alter ego," Mr. Obregon. The Mexican general, Alfonso de la Huerta, brother of a former president, was kidnaped from American soil, brought into Mexico and assassinated. General Serraho was a candidate for the presidential elections. One Saturday night, he was taken a prisoner by Plutarco's troops in Mexico City, brought to Cuernavaca, and the next morning, while an official despatch told the world that the general had started a revolt, he was miserably executed. General Gomez, another presidential candidate, who in fear for his life, fled, with a few soldiers, from Mexico City to Vera Cruz, was captured by federal troops and immediately shot. Any one who dares to support a political enemy of Plutarco, is sure to be thrown into prison, a nd, if he is not killed, at least he has his property confiscated. H undreds have disappeared t his way, especially if they Were wealthy. All these executions and injustices must needs· spread the revolt in Mexico more extensively. Thousands of Yaquis are in the mountains waiting for a leader. If General Gomez was followed by governmental soldiers, it shows there is· miscontent in the federal army. Who is Calles? See "Plut. Calles, Dictador Bolsheviki de Mexico" by Brigida Caro and read: "Calles was already an adept in getting money for his drunken orgies while a simple school master. Did he not steal the funds of the teachers' savings in Guyamas? Did he not embezzle the public fund of the municipal treasury of Guyamas? Did he not trick an insurance company through arson, and, instead of being prosecuted, the company paid him Pl2,000? Re~d also in Mr. Deister's "Mexico, Calles and the Committees" the following: Was he the former school teacher, at the end of 1911, not the biggest capitalist of Agua Pireta? Through his position as Comisario, · he soon acquired the monopoly on all big business of Sonora. At this time a wealthy merchant, Sr. Fuentes, of Fronteras, was mysteriousiy murdered and all the merchandise of the firm was transferred to that of Comisario Calles. A little later the important establishment of Mr. Prueba, in Agua Prieta, was sacked and a little later all this merchandise turned up in the establishment of Comisario Calles. Latrelle, Prince of Entomologists, was a Catholic Priest. 219 .,.~ '~l\AILBA' OFTHE LITTLE A~OITLE For all correspondence With "THE LITTLE APOSTLE" send your letter to THE LITTLE APOSTLE, BOX 1393, MANILA Manila, Dec. 1, 1927. Dear Readers. We have entered the time of the Advent, or of the preparation of the coming of Christ on Christmas. In former times, this period was one of penance, for penance cleanses the soul, and a soul must be clean to welcome and receive the Lord. Though the Church has suppressed almost entirely the acts of penance she once prescribed, this does not mean that all penance should be suppressed, but that Catholics should practice some, at least, on their own initiative. This is the reason why the Association of the Little Flower for the conversionoftheMountain Province has chosen the time of the Advent for the self-denial week. Most of you, dear Readers are members of the Association. We hope that, as last year, you will not spare your self-denials with which to save something to be offered in support of the Missions in the Mountain Province. The success of the self-denial week depends greatly on the Promoters: This will require the distribution of the envelopes among the members, several visits, here and there a good word, the enlisting of the donations and their sending to the Central Office: Remember you are all working for God, and, see in your contributions an offering to Jesus Himself, bringing u:;: from Heaven on the 25th of December nothing less than His own eternal Majesty, for the redemption and sanctifications of our souls. God will be grateful for such a welcome. Our most heartfelt thanks to those who sent us an account ofthefestivities celebrated in honor of theLittleFlower on her feast. _ Place forbids us to print them here, but a special mention must be given to the "Teresitas" of Mandaue, Cebu. The relation of their solemnities was so interesting that we sent it for publication to "La Defensa"; all those who have read it must have said: Rev. Father Blanco, the parish priest of Mandawe, is doing wonders among his flock, for he is the soul behind the missionary movement there. One subscriber to "El Misionero" from Molo, Iloilo, wishing to remain unknown sent a special gift. As we do not know her name, we gladly acknowledge receipt and add our sincerest thanks. At Christmas you will receive many wishes of blessing and prosperity. In advance receive those of all the Missionaries in the Mountain Province. They come from grateful hearts, accompanied by daily prayers for their 220 Left, standing, Miss Lucia Herrera, Promoter, with her Sisters, from Dumanjug, Cebu. realization which is guaranteed by your participation in the merits of the Missionaries. May God bless you more and more, first, spiritually and second, materially. In return they hope you will remember them in your wishes accompanied by prayers and help. All for the salvation of souls and the greater glory of God. "The Little Apostle". 221 Continuation CHAPTER XVI-The Little Hermits CHILDREN MUST, necessarily, play and play m 1 _; ch. It fortifies their constitution, sharpens their appetite, enlivens the circulation of the blood, makes them Jiealthy and .... prevents many of them from doing mischief and being occupied with thoughts tJhat make their guardian angels blush. Every day, little Therese had her outside games and plays with her sisters and cousins. Auntie Guerin insisted that her five nieces and two daughters enjoyed a happy time every day. Oftentimes she brought them to the public garoen, a gorgeous park of the village, where the best families daily met each other. Of course the children soon left their parents chatting on the benches and amused themselves on the green lawn. According to · the custom of the country, it often happened that the children indulged in dancing, though in the most modest manner. Nevertheless, little Therese preferred not to join her companions in this kind of play, and, while they were singing and dancing, she was seen somewhere under the trees or behind the bushes in sear'ch of flowers, which she would carry home and place before the statue of the Blessed Virgin. 'The playing children did not pay much attention to her absence, but, after their exercise, when they saw 1 i t t 1 e Therese carrying, in both her hands, bouquets of all kinds of nice flowers, many of them inwardly said: they had better have followed and imitated the little girl, for they had nothing to carry home. If Papa Martin had been allowed to give them a lesson, he would have told them the story of the cricket and the bee. A cricket was singing the whole summer, while the busy bee, always on some errand, gathered honey and wax for the coming winter, when neither crickets nor bees can find food. When winter came, Miss Cricket had no food in store, but the bee sat warm and well fed in her hive. Miss Cricket, almost starving, knocked at the door of the hive and begged for something to eat, complaining that she felt very cold. -"What did you do during summer?" asked the bee. -"I sang the whole time" answer.ed the poor beggar. -"You better dance now" said the bee and locked the entrance. 222 So are many people who, while strong, amuse themselves and lose their time and the opportunity of gathering an apple for a rainy day, some capital for their old age. And what is worse, others do nothing during their whole life. Some day, they die, and appear before the Great Judge without anything with which to secure a reward in heaven. Poor crickets! One day, little Therese and her cousin Mary G'..lerin invented a new and most interesting game. They played: "hermits." They had often heard the very interesting stories of wonderful men who lived during the beginning of the Church. These holy men, ·Called hermits, after giving all their property to the poor, retired into a desert, and there lived till death, in silence and prayer, working with their hands to earn their scanty, daily bread. The two little girls decided to imitate these heroes of old. They would live like hermits. So, they went to the garden, sat down a while under a shady tree to pray, and then began their real hermit work. One of them continued to pray, while the other did some work in the garden, such as weeding, planting, cleaning, etc. When one of the two was tired of her duty, probably the one that w o r k e d in the garden, they changed their roles. But there was always one of the two that tried to be under the shady tree to pray. It was little Therese. And be sure that she prayed with her whole heart. She had heard from her Papa that many people were living in sin and that good people could obtain their conversion by praying for them and doing penance. Like Jesus in the garden of Olives, it pained little Therese to know that so many sinners would suffer eternally after death. This is the reason why she prayed so much. The two little girls surely thought they were two holy nuns like the sisters in the Carmel, which they had seen behind the iron bars of the parlor, always keeping silence. So, the little girls, when they had to communicate some~ thing, did it by signs, as nuns l'Se· to do d··ring their time of silence. It was an inspiring sight. Som"times they walked in the garden, with eyes cast down, a rosary in their hands, and with a solemn tread as if they had been old nuns of the cloister. Nay, it happened that in their childish devotion, they played this game in the streets of Lisieux. One day, coming from school, little Therese wanted to make a step farther on the way of her perf~ction in 1:he hermit life. She proposed to her sister in Christ to walk through the streets with her eyes shut tight, so as to see nothing and have no further distractions in her prayers, for, things, seen on the street, are often the cause of foolish · wandering of our imaginations during prayer. -"I will shut my eyes tight" she said to Mary, "and you will guide me." Of course little Mary agreed with her Reverend Sister, but, unhappily, she forgot her role of guide, and, like her companion, she too shut her eyes and proceeded blindly on the sidewalk. There was no danger of being hurt by a passing horse or car, but.... After a few moments, Celine and Jeanne Guerin heard a thundering noise in the street. What had happened? Our two pious hermits, or nuns, in their blindness had run against a table of a merchant, on which apples and pears and oth, .... " fruits were installed for sale, d the table had given way under•this unforeseen pressure, so that apples and pears, boxes and table had tumbled to the ground, to the great anger of the salesman, who shouted aloud, asking if they had no eyes to see where they walked. Useless to say that the two little hermits blushed and were ashamed, not only of the coarse language of the salesman, but also at the remarks of Celine and Jeanne, who were no less ashamed than their respective sisters. In fact the little hermits had committed an act of imprudence, little thinking that if one wishes to forget the earth, eyes are needed and usefull to pass over it.s roads. But why should we accuse the pious litlle 223 girls? Are there not many people around us, who have eyes and see not, ears and hear not? They see and know the perils of their souls and their children, and, nevertheless, they act as if these dangers of the most severe consequences did not exist: so, they fall into them. And even then, when they have fallen, and know they are living on a precipice of sin, they do not mind it and they seem to ignore the way of getting out of their deadly situation, for they continue to live in sin, not at all profiting by the grace of God for their conversion, until finally they open their eyes at the sight of God in the act of judging their souls and open their .ears when Jesus pronounces their eternal sentence. Another day, little Therese felt one of the most strange emotions in her life at Trouville, a town near the sea. She had been allowed to accompany her sisters to this place, where, during summer, they usually spent their vacation together. The first time she saw the immense ocean at her feet, she felt herself so small at the thought of the immensity of God, who created the waters that she entered into a kind of ecstasy. However she was soon disturbed in her contemplation, by the arrival of some young ladies, who looked more like butterflies than real ladies, on account of the many colors and the scantiness of their clothes. 224 -··Let us go away from here" said little Therese to Pauline. The little girl already understood the emptiness of ligthearted girls and the poverty of their souls under the riches of their vanitie3. Hence the small group of the Martin sisters preferred to take their daily walks on the beach toward the "black rockies'', called so, because they were covered with black shells. At this quiet place, while her sisters gathered shells for their collection, littl ' Therese sat quietly near her sister Pauline, somewhere a little away from the road. How nice a sunset looks from the beach, when the "king of the day" is slowly sinking into the playing waves of the glowing sea. That golden bathing of the sun looked to little Therese like the ways pious souls are following in the golden grace of God and His Sacraments. Then, she thought that she must seem rath·~r a frail bark, that plays in the golden streams of the ocean, and that, though she was bathing in God's grace, she might, nevertheless, be engulfed in the waves of sin, if she did not avoid the current of temptations and the dangrrs of precipioes of sin; so, she took her resolutions against thes~ currents and precipices. To be continued. Cum licentia ecclesiastica +1.-.1 -~..-.c->.-.1-HlllllliM;-~-~~~~~~-~~,_..~-,__..-...-c.+ - I I ' I I I I - I ! i ' - I I i i i I i i i I I 0 I t I 1 Here's Sumptuous Goodness! 1 I I I I D"2-LIGHTFUL FOODS flavored I.with Sun-Maid Raisins! Deli- - i ciously sweet Sun-Maid Raisins, added j i to the food you eat, supply iron and i - sugar for health and vigor. Cook Sun- - I Maid Raiisins with vegetables, meats I I and fish-Put them in cakes, candies I and confections-I Eat them fresh from the package! I J 1 They'll help keep you well. Everybody 1- likes Sun-Maid Raisirn:;! I I I I Buy Sun:..Maids from Your Dealer Send in this coupon for a free recipe book! I GOOK BOOK FREE . I I P ACIFic COMMERCIAL Go., I i M~~ I I I I Please send me a free copy of "Selected SunI I Maid Recipes." J I Name I , I _ . Address . . -- - - I +1--4--C------C-----~---~-1~1.-.-i 1-..---+ -in piedmonts --~only! -The full mellow richness of golden VIRGINIA tobacco LIGGETT & MYERS TOBACCO Co., Inc. PHILim>INE BRANCH ;r::=- = - = = = = =-==== =---==--=="i'4 H H H H H h H H = Open a Savings Account TODAY, and become ~ H M = ~ M a systematic saver! H H H = ~ = Our Savings Department will pay you 4~ % interest per annum on = ~ Peso Savings Accounts, compounded quarterly = ! I HI PHILIPPINE TRUST COMPANY ~ ~ Monte de Piedad Bldg. Phone 1256 ~ I Fo.eign and Dome<tk Comm"cial Banking of Evuy Nature I H H bzxxz=xxx xx= x *:xx x: x g a z::: :::z::c:z:z.::::--::_ :=:::::::::--. x-:::::::::~ ri~~~~~~~~~~ :; VINO de MISA I i . MANUEL GUERRERO y CIA I I 1 Lon la Aprobacion E dt:siastica I En barrilitos especiales para Provincias a P43.50 el barril Arzohispado de Sevilla. iZecomendamo> el uso de este \-ino para el San to Sacrilicio de la :Vli;,a (f) D r. <;evero D aza! GEORGE, O'F ARRELL & Cie., Inc. 539 Calle Sales 540 P.O. Box 1801 MANILA Tel. 1262 x x ~ ~ ~ STUDENTS El meior y mas seguro para purgar I expulsar las lombrices en los nifios When buying your School Supplies, Pads, Composition Books, Drawing es la Paper etc. , look •orthis Insist on this Trade Mark and you may rest assured that you will get first class quality at very reasonable prices. For sale everywhere in the Philippine Islands. J. P. HEILBRONN Co. MANILA, P. I. i I CASTOR/A del Dr. C. Jahrling BOTICA SANT A CRUZ Plaza Goiti Manila. rr==== :::.:::::%.:.%%:::..:::::ex::::::::::::::::::::,. 14 II It 14 II H 14 H 14 H 14 H !! Help The Mission ~ It H 14 It It H ~ :: 14 By Buying From 14 14 It h H = Our Advertisers ~ H ~ H H = And Mentioning H H H It ~ n :: !l THE LITTLE APOSTLE~ II H II M II H 11 H I II H H H 11 1.!::::::::::====::::::::::::::::====:::::::::=:!J C fl I SENG Fabricante de Candela-~ 130 VILLALOBOS, QUIAPO Tel. 26357 P.O. Box No. 2820 >'fANILA, I. F. Se reciben pedidos por C.0.D. de todas panes de mayor escala; y se recomienda particularmente a todos los Parrocos de Filipinas. la inmejorable caliclacl de veia; que fabricamos, mucho mas las que llevan la marca "SY KEE" para altares, cuya confeccion usamos 60% de cera virgen de superior calidad. Hacemos asi mismo velas para procesiones y otros fines de diferentes tamai'ios y clases. Despachamos en nuestro establecimiento al por mayor y menor. Para informes pidanse Iista de ;;;::;~:.:::.=.:::.:...::.m::.=::::;:::::::.::::::.::::::::::.::::=::::: · :.::.::::::;. H H H ! Guarnic~:~:uras ~ § Cinturones : ~ v H I T~:~;~:::· I I Ped:uero. I ~ Catalogo ! ~:: :: ~ ==============~ § ' ~ MANILA HARNESS_ COMPANY ~ !! P. 0. BOX 1921 100-100 ESCOLTA MANILA, P. I. .. M H ~::-:~~--~·---·:.::nx:~.::::~:~::.: .. t! Articulos Religiosos Cruces Crucifijos Medallas Rosarios etc .... CRISTAL de COLOR AZULEJOS M. VERLINDEN I precios, clases y tamai'ios y seran facilitados. ~=""~~==~~~~======~~~~~~======~~==~~~=""~ P.O. Box 123 MANILA • OS ELA - Si usted necesita una pluma-fuente que sea buena y que escriba claramente Io q u e usted desea, debe usar una plumafuente Ideal d e WATERMAN. Cuando usted venga a Manila visite nuestro establecimiento y pregunte por las plumas-fuentes Ideal de WATERMAN. No volvera a usar otras, pues quedara sa tisfecho de! servicio que le reportaran. La Estrella del Norte LEVY HERMANOS, INC. 46-50 Escolta Felidsimo R. Feria 11 Gabriel La 0 "FERIA & LA O" A BOG ADOS China Bank Bldg. (So piso), J. Luna, Binondo, Manila- Tel. J792 A. LUNA de SANPEDRO & NAKPIL Arqvitectos Speciality: Churches, Schools & Religious Buildings 5 P. de la Paz - Escolta P.O. Box 709 Phone 22907 MANILA P. I. JOSE MA. CAVANNA Abogado Notaria Publica Roxas Building 212 Tel. 572 Escolta, Manila P. 0. Box 1659 C. Castillo e Hijos TALLER DE ESCULTURA Y PLATERIA Premiada en la Exposicion de Filipinas con Medallas de Oro y Plata Se reciben toda clase de trabajos concernientes al ramo R. HIDALGO 309 TEL. 26157 MANILA ~ - . ~ ~©©©©©©©©©©©©©©©~©©©©©©©©©©©©©©~©©©©©©©©©©~©©©©©©©©~~ 1 1 LA CENTRAL 1 : I IE> Gl'j 1 IE> J. D r e 1 IE> • reyrus e · IE> eil ' IE> @ 1 ; I w A TCH AND JEWELRY STORE ~ii ~ We deal in pearls, diamonds and all kind of jewels; all ~I, '. ~ of them imported directly. We have also in stock a complete ~ I ~ line of religious saints and medals in different fancy designs. ~ ~ We are dealing also in FIREARMS AND AMMUNI- ~ IE> GI IE> TION. If you need any kind of firearm you can advise us GI IE> GI IE> and we will help you obtain a license. GI ~ Please ask for our free catalogue. ~ I IE> GI IE> @ I LA CENTRAL 1 , .,· m GI ~ 29 Escolta, Manila ~ : I IE> P.O. Box 1174 Tel. No. 221 12 GI IE> GI ~@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@~@@@@@@@@@@@@@@@@@~ ~ . ~ m"'" ~=-;::=~~~~~~~~~~~~~~~~~~~~~~~m I Aserradora Mecanica :1 I de I I Tu~soN Y SAMPEDRO Oficina y Depositos: GLOBO DE ORO 801-817 QUIAPO, MANILA, l. F. Telegramas " LAGARIAN" Telefono 156 Premiados con ~fedalla de Oro en la Exposici6n Internacional Panama-Pacifico San Francisco, California, I915 Grandes existencias de maderas del Pais y de America Ventas al por mayor y menor Contratistas de Obras Construimos VENTANAS a precio sin competencia Premiados con Medalla de Oro en la Exposici6n Comercial e Industrial del Carnaval de Manila, 1922 , +~..-...-.c._..,._.._...._..._.~..._.,..... - - •. - - ,-..-.c.-.toa.. ..... <: _- ,..,... ~«r .-• 't;; ( .......... i I i I i How You May Aid the Missions I I in the Philippines I i I I $2,000.00 will build a mission. I I $500.00 will build a mission chapel or school. I I $300.00 will support a priest for one year. I I $200.00 will equip and maintain a dispensary. I I $100.00 will purchase a missionary "traveling I j chapel." I I $20.00 u month will support a catechist or i I teacher, or $240.00 a year. i ; $5.00 will ransom a pagan baby. I I Mass Intentions are a big help and consti- I . J tute a steady and definite way of supporting our I I missionaries. All Mass Intentions forwarded I I to us for the missionaries are guaranteed I ; prompt and conscientious attention. I I I "13£7' - i I o I i Privileges Accorded to Benefactors of I i l e the Missions t I 1. During the year every priest of the Society celebrates I I three Masses for the Benefactors of the Congregations and the j f Missions (1500 each year). f j 2. Every First Friday a Solemn Mass is sung for all BeneI factors, living and dead. j I 3. On All Souls Day there is a funeral service for the rei I pose of the souls of all Benefactors. I i 4. In all the Houses of the Society special prayers are I j said daily for the Sl'11 lli of departed Benefactors. I i I + -1.-.t-.,._)~~--,-.i.-~,._,._,_.,_lo-.:,_...,._,,_.,_...l.-.c,,_.,_..,_...~ ..... .-..+ Where ACCURACY - SPHRI > and DURABILITY are essential install an UNDERWOOD Write for further particulari.o. -··