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The death of The Guy, March 18, 1961

The death of The Guy

by Quijano de Manila

His Death Was Not His End But A Transfiguration –From Folk Hero To Folk Myth.

March 18, 1961–HE HAD skipped a friend’s party the night before to attend a sudden conference; and coming home from the party, to which she had gone ahead, alone, Mrs. Magsaysay found him in his bedroom looking so tired and worried she didn’t press her inquiries as to why he hadn’t followed.

But when he woke up the next morning he was his old self again, jaunty and jovial. They had breakfast together, and talked of the trip he would make to Cebu that day. He was leaving at noon. She urged him to rest all morning. When she looked for him later, he had vanished. He was nowhere in the Palace. She called up this place and that and finally located him in a house within the Palace compound. He had been visiting his in-laws, the Corpuses.

She reproved him when he came back: “I thought you promised to rest all morning?”

He said he had been rehearsing his speeches for the Cebu visit and couldn’t do so in the Palace, with people popping in and out all the time.

She watched while he had a haircut in a hall off his bedroom. Standing behind him, she could see his face in the mirror, his eyes restless as a little boy’s over this enforced moment of stillness.

“Will you see me off at the airport?” he suddenly asked, meeting her eyes in the mirror.

“If you want me to.”

“Yes, do come.”

She was rather amused at the request. A despedida for an overnight trip? In the bedroom, the two valets who were to perish with him were busy packing. He kept telling the barber to hurry up. She always paid the barber for him, had a ten-peso bill ready in a pocket.

They had lunch with a young nephew. The children were in school or in their rooms. Teresita, the eldest, just engaged, was sewing her trousseau. Jun, the the only son was at his classes. Mila, the younger daughter, had a stove in her room and liked to cook meals for her gang. Whenever she prepared a special dish, she sent a portion to the presidential table with instructions that her father was to sample the dish and give his comments on it. He always sent back word that it was delicious, whether he had found it too tough or too salty.

The family got together only on Sundays, when it was the rule that the children were to come to table for breakfast, lunch, and supper. In the evening, they gathered in his room, just the five of them. Teresita gave him a neck massage. Mila strummed a uke. Jun played the hi-fi, putting on his father’s favorite records. His father and mother had a special favorite that summer: Que Será, Será —the song to which they had danced on their last wedding anniversary. Only afterwards would she realize the significance of that song’s gaily grim lyrics. The children complained that Sunday was the only time they could have their Daddy to themselves.

So, on this March day, a Saturday, his last day in the Palace, he did not have his children with him as he lunched with his wife, his last meal with her. He told her about the movies he had ordered for showing at the Palace that night: a Tagalog picture and a Hollywood drama for her, an action movie for himself. He always asked for one, whether he was there to see it or not. He loved action pictures and before he became president, dragged his wife to small neighborhood cinemas where the audience was as rowdy as the folk on the screen and where he could stomp and shout unashamed during chases and fist fights.

“Three movies for tonight,” he told his wife now, “but don’t sit through all of them. You may be cross-eyed when I come back.”

She smiled drowsily. She had been feeling drowsy all through lunch, could hardly keep her head up, her eyes open.

He finally laughed at her: “No, you better not see me off at the airport. You’re sleepy. Go take a nap.”

But she accompanied him down the stairs to the car, her arm around his waist. She told him his waist was slimmer.

He patted his belly proudly: “Yes, no more paunch. I must keep it this way.” When they reached the car he said: “If you’re asleep when I arrive, I’ll wake you up.”

“Even if you didn’t,” she cried very sarcastically, “I would wake up!”

He had never learned to move quietly, on tiptoe, with stealth. She always knew when he was in: the floor seemed to shake with his movements. He was, she says, “pagpag,” very heavy-footed. He didn’t walk, he strode. He didn’t open a door, he burst it open. He didn’t enter a room, he stormed into it.

He laughed now at her sarcasm, kissed her and got into the car. It was about half-past noon. That was the last time she ever saw him. He was wearing slacks, one of his gaudy polo shirts and a jacket; and his brown face, after some three years of the presidency, looked almost as lean as the face of that very thin, very tall mechanic she had fallen in love with some 25 years before.

After he had gone, she had her nap. Then she drove to Tagaytay with a group of friends and spent the afternoon in a cottage on a hilltop. In the group was Chiming Hernández, whose husband, Gregorio Hernández, the education secretary, had also gone on that trip to Cebu. Mrs. Magsaysay noticed that her friend Chiming was moody, almost melancholy. She sat at a window, chin propped on hands, watching the sunset on Manila Bay.

“The sun is so red,” she kept saying. “Why is the sun so red?”

Mrs. Magsaysay said the sun didn’t look unusually red to her. Driving back to the city in the evening, she saw the skies radiant with moonlight and fleetingly thought it would be a safe night for flying.

After supper, she sat down for the picture show but did not, as her husband had advised, sit through all the movies. Before retiring, she took a spoonful of a tranquilizing liquid. Nevertheless, she could not fall asleep at once. Annoyed, she rose and, this time without bothering to use the spoon, gulped down the tranquilizer from the bottle. “Now,” she thought, “I should be able to go to sleep.” But her slumber that night was troubled, though she had not been worrying about her husband’s safety.

In the South

He had arrived at the airport at around one in the afternoon, had changed into gray trousers and a pastel blue barong before boarding the Mount Pinatubo. At two minutes past one, his plane took off for the South. There were 27 persons aboard and he had to sit on a bunk. When his guests complained of the heat in the plane, he said he had had the air-conditioning removed from the presidential plane to avoid public criticism. “We’ll all just have to sweat it out,” he said. He added that he had named the plane after the highest peak in Zambales, where he had operated as a guerrilla during the war.

At a quarter past tree, the plane landed in Cebu City and, to the roar of guns and of a multitude burned black by the March sun, he descended and began the ten-hour tour of Cebu City that was to be his last public appearance.

His first words to the Cebuanos were about corn, for the South was then suffering from a shortage of its staple cereal. He promised them that 20,000 tons of corn were arriving from America to relieve the shortage.

Then he drove through packed streets decored with festive arches to the house of the elder Osmeña, to salute the former president and his wife. From the Osmeñas’ he went to the archbishop’s palace. After a chat with Archbishop Julio Rosales, he prayed in the chapel. The pictures taken of him there show him looking strangely pensive, though the strangeness may only be because we are so used to seeing him in action. People with him noted that he tarried, on his knees, in the chapel long after the others had risen and that there was an odd look of peace, of relief in his face when he emerged –as of “a man who had moved from darkness into light.”

At five that afternoon, he was at the University of the Visayas, to be made an honorary doctor of laws. It was dusk when the ceremonies started. Suddenly the lights went out and stayed out for a quarter of an hour. He stood in the darkness, on the platform,  and no one came to lead him away. Afterwards the superstitious would say that they had felt it as ominous: that sudden darkness at a moment of glory.

Then he went to another school, the University of Southern Philippines, to speak on parental love and against neutralism. He still looked fresh but his baro had wilted and he hurried to the residence of a labor leader to change into a suit with tie and to eat supper. He was delighted with the menu: vegetables and dried fish, and his host gave him a pabaon:  a package of the dried fish he had enjoyed so much. The dried fish would later be found scattered over the wreckage of his plane.

At eight that night, he was at the University of San Carlos, where he had the biggest audience of all during his Cebu City speaking tour. About two hours later, he was at the house of Governor Manuel Cuenco, for a brief chat. Then he proceeded to the residence of Serging Osmeña,  then mayor of the city, with whom he was to have dinner, the last one of his life. As he sat down to eat, someone noted that there were 13 at the table.

He still had two engagements: at the Patria Recreation Hall, which was being inaugurated, and at the Club Filipino, which was holding a veterans forum. It was past midnight when, escorted by the two Osmeñas, he returned to the airport to take the plane back to Manila. He declined their invitations to stay the night in the city; he said he had an important conference in Malacañang in the morning.

The Mountain

As the list of passengers was read out, it was noted that he was No. 13. He grinned, shrugged his shoulders, said goodbye to the Osmeñas and boarded the plane. At about a quarter past one, Sunday, March 17, the Mount Pinatubo took off for Manila carrying aloft 26 very tired and sleepy people, only one of whom would reach the city alive. Ahead, just ten minutes away, a dark bulk in the moonlight, soared one of the most tragic mountains in Philippine history: Mount Manúnggal.

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Manúnggal is a mountain range curving like an arm just north of Cebu City. It’s such an obscure mountain, Cebuanos themselves say they had never heard of it until the accident put its name on the front pages. Its peak rises about 3,000 feet above sea level. The lower slopes have been deforested by kaingins; the upper slopes are steep, ending not on sharp peaks but on rough plateaus. From the center of the range springs a river, the Balamban, which winds all around the mountain and its base and then flowds through the western part of Cebu island into the sea.

Ten minutes after it left Cebu, the Mount Pinatubo confronted Mount Manúnggal and was flying toward the central plateau of the range, which is the source of the Balamban. The plane had lost altitude –from “metal fatigue,” according to investigation– but could have cleared the mountain and flown safely beyond it but for a giant tree standing on the summit.

The tree, an ibalos, is about fifty feet tall. The plane must have been flying about 45 feet above the summit, high enough to clear the mountain range –if that ibalos tree had not been standing right in its path. And it was against that tree, not the mountain, the the Mount Pinatubo crashed.

As plane and tree collided, the passengers inside were hurled against or out of their seats and the tree sliced off one of the plane’s wings. This wing was found near the foot of the tree. The crippled plane itself dropped much further down, about a hundred feet down the slope, which explains survivor Nestor Mata’s sensation of “hurtling down a black bottomless pit.” When the plane hit the ground, it exploded and burst into flames.

The fire –so intense it melted metal and fused bodies into an almost solid lump of coal– raged most fiercely nearest the fuselage but spared the tail and cockpit. The passengers seated nearest the fuselage –there were apparently seven of them, including the President– were burned beyond recognition, were turned into a single mass of charred flesh. The President was identified only by a wristwatch and ring embedded in the black mass.

About 14 other bodies, also horribly burned, were thrown out of the plane by the explosion and scattered lower down the hill. A few feet away was another group of bodies that had been only partially burned.

Two of the pilots, General Benito Ebuen and Major Florencio Pobre, were apparently hurled forward, still strapped to their seats, against the engines. The first had his skull broken; the second had his head ripped off. A security officer, Major Felipe Nunag, seems to have survived the crash, though wounded in the head, and to have crawled out of the wreckage and some distance down the slope, quite a trip for a man who was dying and must have known it. His was one of the few bodies found intact.

The only survivor, reporter Nestor Mata of the Herald, may owe his luck to the fact that he was thrown out of the plane at the very instant it hit the ground. He had been dozing, was jolted awake by a flash –“like thousands of flashbulbs popping at one time” –felt himself flying, and heard the deafening boom of an explosion. He blacked out. When he came to, he found himself lying under tall trees, among twisted bits of metal. He smelled burning flesh and saw in the distance the awful conflagration and the bodies strewn around it. But it may have been his own flesh he smelled, for he had been burned from head to foot.

Several people dwelling on the mountain looked up that night and saw its peak ablaze: a splash of red in the white moonlight. Some had heard an explosion. But the hero of the rescue operation, Marcelino Nuya, who lives near the peak, only some 800 feet from the crash site, neither heard the explosion nor saw the mountain top on fire that night. All he had noticed was that the droning of a plane overhead late that night had suddenly stopped.

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The Rescue

Marcelino Nuya, in his early 40s at the time of the disaster, was born in the lowland town of Compostela but has lived most of his life on the heights of Manúnggal. He was then the teniente of the mountain’s topmost barrio, though barrio is hardly the word for settlements of bamboo and cogon huts separated from one another by long lonely stretches of hillside, only patches of which are cultivated. Nuya’s house is more substantial than the others; its roof is of cogon but it has wooden walls and flooring. The house is 2,000 feet above sea level and beside it is a mountain spring that yields cold water.

Nuya is short and stocky and,  though unschooled, has the courtesy and percipience of people who live close to nature and have studied it. That March night, he and his wife had sat up waiting for their eldest daughter, who had gone to a barrio dance. Up in the mountains, too, young people go dancing on Saturday night. When the daughter arrived, she had friends with her and they sat around a while longer chatting. It was long past midnight before Nuya and his wide got to bed. Before they fell asleep, they heard a plane roaring directly overhead. It sounded very close, as though it were flying very low. Suddenly the roaring stopped. In the stillness, Nuya and his wife wondered what had happened. “Maybe it fell,” she said. He listened but heard no crash, no explosion. So he went to sleep.

He was aroused from sleep early the next morning by a neighbor crying that the mountain top was on fire. Nuya went out to look and saw that the blaze was not a kaingin. He decided to climb at once to the peak. With him were his two sons and the neighbor. They were followed by Nuya’s white dog, whom he called Serging, after the mayor of Cebu City. The press would later discreetly change the name of the dog to Avante. It was the dog’s barking that lifted Nestor Mata from despair, giving him the strength to push himself up from the ground, lean against a tree and cry out, “Tao! Tao!”

The dog ran toward the voice, followed by Nuya and his companions, who had to hack their way through the thick foliage and the undergrowth. On an old clearing now covered with cogon, huddled against a tree, they saw something that looked hardly human, hardly alive. It was black and bloated from head to foot, with monstrous ears and denuded skull and wounds that reeked of the grave’s corruption. As they stared in horror, it limply lifted one black arm and gestured toward the burning plane and from its black mouth came sounds that seemed to them gibberish. Mata was talking in English and Tagalog, strange tongues to these mountain folk.

Yet they understood when he cried: “Help me, I’m in pain!”

Nuya spoke to the neighbor and the neighbor lifted the burned man and heaved him over his shoulder. The swollen flesh crushed like fruit and foul juices streamed out.

“Put me down! Put me down, please!” screamed the agonized Mata.

All that day they carried him down the mountain, on a hammock, to a village where passed the buses for Cebu City. In the village were newsmen who knew Mata well, but when they saw the heap of carrion in the hammock they could only gape aghast and ask, “Who are you?”

Late that night, the lone survivor reached Cebu City and the nation at last knew what had happened to the plane that left Cebu at past one that morning and seemed to have completely disappeared in the skies.

The Long Wait

Mrs. Magsaysay had risen early that morning, to prepare for mass. As she combed her hair at her dresser, she glanced at the newspaper that had been slipped under her door. On the front page she could see a large picture of her husband with garlands of flowers around his neck. She thought happily that he had had a nice welcome in Cebu and she said to herself: “The Osmeñas persuaded him to stay the night.”

She went down to the chapel with her children. During the mass, she noticed that someone had approached one of the Palace aides and was whispering in his ear. The aide rose and left the chapel. When he showed up again, she was having breakfast with the children. He said there were people who wanted to see her: the Pelaezes, the Manahans, the Manglapuses. When they were shown in they all looked so solemn she at once felt sure they were going to ask a very big favor.

“Have you people heard mass already?” She asked. “Have you had breakfast?”

She ordered more coffee for the visitors. Manny Pelaez sat down beside her and thoughtfully stirred his coffee.

“Well, what was it you wanted to see me about?” she prompted.

“It’s so hard to say,” he said.

“Nothing’s hard if you try,” she laughed. “Say it –and I’ll let Monching know.”

At last he got it out: “The President’s plane was due back at half-past three. It’s long overdue.”

Her eyes flew to the clock on the wall; it was almost nine.

“So he did leave Cebu City last night?”

“Yes, at about one.”

“Maybe he stopped off somewhere.”

“Maybe. There’s really no cause for alarm yet.”

She saw her children silently rising from the table and going off to their rooms. Raul Manglapus approached her. “Let’s go and pray,” he said. Suddenly she began to weep but allowed herself to be led to an altar in another room. But she could not concentrate. She looked around and said, “This is not my room. I want to be in my own room.”

During the next four days she would not eat or drink anything and would lose four pounds. There was a cruel rumor that afternoon that the plane had been found, that the President was safe, and she would emerge from her room looking hysterical with joy. But that night the grim news arrived from Cebu: Nestor Mata had said the plane had crashed and that, as far as he knew, there were no other survivors. By then, a great crowd had collected on the Palace grounds and the cry went up: “We want the First Lady.” Mrs. Magsaysay was told she would have to make an appearance, to instil hope in a populace that still refused to believe her husband was dead. She went out to them and told them that she, too, like them, was still waiting for him.

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And many, though four years have passed, are still waiting for him. Even as the news of his death was being flashed to the nation, the word was already going around that the Guy was not dead, that he was merely hiding himself for a while, but would eventually come down from the mountain to lead his people anew. The holocaust on the mountain top was bound to kindle the popular imagination, for mountains and folk leaders are closely associated in folklore. One thinks of Moses vanishing into the smoke and fire of Sinai until his people believed him dead; of Elias disappearing from Mount Carmel on a chariot of fire; of Bernardo Carpio, whom an earlier generation of Filipinos believed to be hiding on a mountain, too, from where, in the fullness of time, he would descend to led the people out of bondage. Today, four years after he died, the Magsaysay legend has attained the stature of myth and may in time become for us Filipinos what the Lincoln myth is for Americans.

The Bereaved

In spite of the news from Cebu, Mrs. Magsaysay and her children stubbornly clung to the hope that rescuers sent to the crash site would find survivors, the President among them. That night, Jun Magsaysay kept vigil at his mother’s bedside. She had been given one injection after another to put her to sleep until she rebelled and cried out: “I don’t want to be put to sleep! I want to be conscious! I want to know!” And, anyway, the injections eventually had no effect. They could jab her arm till it bled; no kind sleep blacked out her grief.

So she lay sleepless that night and heard her son walking back and forth, back and forth, crackling his knuckles and moaning, “Daddy, Daddy — what happened to you? What happened to you?” She called to him and bade him lie down at her side. “No, I can’t sleep,” he said. “Just lie down,” she told him, “and rest.” But the boy refused to lie down, continued to pace the floor, crackling his knuckles and groaning.

Of his sisters, the younger one, Mila, had collapsed and was being kept in bed by her friends. The elder sister, Teresita, had gathered all her young relatives and the household help in the chapel and had been leading them in prayer all day and night.

Hope died out the next day when a younger brother of the President was flown to the crash site and identified the remains. A report was wired to the Palace and Jun Magsaysay was delegated to break the news to his mother. The moment he entered the room, biting his lips and pale with shock, she knew what he was going to say.

Before he had finished speaking, she flung her hands to her head and uttered a scream that rang through the Palace and froze the blood of all who heard it.

“Monchi-i-ing!” she cried –and fell backward as her son ran to catch her.

Her daughters were summoned to her room. Mila rose from bed but had to be carried back to it before she reached her mother’s room. Teresita, an image of fortitude, came up from the chapel, rosary in hand, dark glasses shrouding her eyes. She strode into her mother’s room and closed the door behind her. When the two of them were alone together and she had been told that her father’s body had been found, she unclenched her hand before her mother’s eyes. The girl had been gripping the rosary so hard she had crushed the beads.

Suddenly her face twisted. “I have lost faith in God!” she cried, hurling the rosary at a mirror. The mirror broke. Shocked, Mrs. Magsaysay ran toward her trembling daughter, but the girl broke away from her mother’s arms and fled to her room.

Mrs. Magsaysay forgot her grief. She went out of her room to seek out a cousin of hers, a Jesuit priest, whom she sent to her daughter. When the priest returned, he told Mrs. Magsaysay there was nothing to worry about. Teresita was merely suffering from shock and was already aghast at what she had done. “The girl,” said the priest, “was expecting a miracle.”

The remains arrived and were at the Palace for three days, but the widow and her children were never alone, even for a moment, with their dead. Day and night, lying in her bed, Mrs. Magsaysay heard the tramping of feet and felt the old house shaking as the masses stampeded up the stairs to bid farewell to their Guy. “Abah, we may crash,” she thought as the Palace swayed with the weight of the people.

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She could not weep anymore. “I found out then,” she says, “that you can run out of tears too.” But not to be able to weep can be more terrible than weeping. The unshed tears hurt like stones under one’s eyelids.

During the funeral, all he could think of was that it was most uncomfortable, on such a hot day, to be wedged between two people. She was in the presidential car, seated between President and Mrs. Garcia. “Why can’t I be with my own family?” she asked herself peevishly, and herself answered the question: “Protocol! Protocol!” Then she wondered why she couldn’t be sitting in front beside the driver, instead of that aide. “It would be so much cooler there,” she thought, and idly noticed that the aide’s hair needed cutting. She glanced sideways at President Garcia sitting so still and stolid. She glanced at Inday Garcia quietly eating boiled eggs. She looked out the window at people running between cars, hurrying after the bier. “Won’t they get run over?” she wondered. Finally she concentrated on her husband’s horse, marching with such dignity just before their car, the empty saddle and boots on its back. On that hot crowded day, that horse alone looked cool and poised and whole. “It died a year later,” says Mrs. Magsaysay, “People wanted me to sell it but I said no. Then it fell sick. We had it operated on but it was no use. It died.”

At the graveyard, as the cannon boomed and the bugle sounded taps and the hot sun beat down on the multitude, what had felt like stones under her eyelids loosened at last and tears mercifully came streaming again from her eyes.

Mrs. Magsaysay says she used to dream a lot about her husband: “But since we moved to this new house of ours, I have dreamed of him only three or four times. The dreams are rather odd. He is wearing his old polo shirts. But he is never talking to me; he is always talking to somebody else, just like when he was alive.”

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About ten months after the disaster, two groups of priests climbed Mount Manúnggal to the site of the crash. They found the plane’s wreckage still there and said mass on the spot. For congregation, they had the mountain folk, who live so far from church many of them had never heard mass until that day. On the spot where the body of the Guy was found somebody had placed a makeshift marker: a round piece of paper framed in bamboo. There had been an inscription on the paper but it was illegible when the priests got there.

On the site of the crash now stands a rough-hewn chapel which the mountain folk also use as an assembly hall.

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Calle Azcarraga, March 4, 1961

Calle Azcarraga

by Quijano de Manila

 

A current controversy is whether Manila’s old circumferential road should be renamed after Recto.

 

March 4, 1961—MANILA’S present city fathers should go down in its history as the most patriotic bunch of baptists ever to nurse a signpost. In the last year or so, they have subjected half a dozen streets with colonial names to a nationalistic rechristening. Trabajo became Manuel de la Fuente; Tuberías became Dra. Concepción A. Aguila; Morayta became Nicanor Reyes Sr., and Alejandro VI became Dr. Mariano de los Santos.

These changes drew only a disheartened protest from a citizenry inured to the shock of going to sleep on one street and waking up on another. But there was spirited resistance when Sta. Mesa Boulevard was turned into Ramón Magsaysay Boulevard and dear old Aviles, the street of Malacañang, became Dr. José P. Laurel Sr. Street.

Now, still another name-change that, in other circumstances, would have been welcomed as proper and fitting has met with opposition, chiefly because it comes as the last straw to a public exasperated by so much name-changing.

An ordinance renaming Calle Azcárraga after the late Claro M. Recto was twice passed by the municipal board, was twice vetoed by Mayor Lacson, is at this writing in the hands of President Garcia, who must decide which is the truer nationalist; the Manila municipal board, because it wants to replace the name of a Spanish premier with that of a Filipino patriot, or Mayor Lacson, because he wants to preserve one of the most famous place-names in the country.

One view is that nobody cares who the hell Azcárraga was; when Manileños say Azcárraga they don’t mean the street—and they don’t want the names of such important streets as Azcárraga, Sta. Mesa and Aviles to be tampered with. Indeed, even the names of unimportant streets, if they are old enough, should be respected, since many of these old place-names which seem merely capricious turn out to have, apart from the associations they have accumulated through the years, an original pertinence—like, for instance, the now-vanished Alejandro VI, named after the Borgia pope who fathered Cesar and Lucretia. Many have wondered why this evil man was honored with a street in Sampaloc. The fact is, Alexander Borgia had a very decisive finger in our fate; he authored the demarcation line which divide the new worlds beyond the Atlantic between Portugal and Spain—the demarcation line which, by a hair’s breadth (some say not even by that), included the Philippines in the Spanish sphere and thus decreed that our colonial history should be Spanish, not Portuguese. Borgia is no name to delight a nationalist, but it’s a pity the name has vanished from the landscape. The more gaudy-minded among us feel that it lent to that dingy alley in Sampaloc a touch of the color, the glamour of the Italian Renaissance, possibly prompting people, whenever they passed that alley, to realize that the history of this land goes far beyond the horizons that confine it and involves any number of unlikely people, from Renaissance popes to Elizabethan pirates. Anyway, a bit of racy atmosphere vanished from the city when Alejandro VI became Dr. Mariano de los Santos.

In this matter, the various conquerors of the land, with the exception of the Japs, have shown more piety than we do. The Spaniards kept the name of Soliman’s town and maintained the place-names around it: Tondo, Binondo, Pasig, Pasay. They gave Spanish names only to the new communities they founded and to the new streets they laid out. (We, on the other hand, have been vandal enough to obliterate such an old historic Malay place-name as Bangkusay.) The Americans, too, respected the place-names they found here and gave American names only to new sites: Dewey to a boulevard wrested from the sea; Lawton to a plaza formed by the opening of the Sta. Cruz Bridge; California, Colorado, Kansas, etc., to streets built in what was once the swampy interior of Malate.

The argument is that Filipinos are at last in possession of their land and should wipe out the vestiges of a painful colonial past. But Manila has been a Malay city, a Spanish city, an American city, and is now a Filipino city. It could be a Spanish city without any pulling out of its Malay roots, and an American city without any burying of its Malay or Spanish past; so why should its present keepers be so anxious to hide what this tough old town has been? A people as old as the Romans or the English may be able to afford to skip a few hundred years of history, abolish a few hundred monuments, in the name of progress; but a people as young as we have surely need of every bit of memory that can make us feel more intensely us.

If the Manileño seems, of all Filipinos, the most developed, it is because he is informed by a city soaked and drenched in history, a city where every spot of ground is encrusted with memories, where every place-name has emotional value, and where people consequently feel and think and live more intensely than anywhere else in the country. When a Manileño speaks, he speaks—whether he knows it or not—with all his past behind him, which is why his voice rings with such authority and pride. He is no cultural parvenu—or was not, anyway, in the days when every sign post, every street, every annual public ritual assured him of the antiquity of the traditions to which he was heir. The rest of the country may be willing to shed the dark past and start clean, but the Manileño is a creation of the baroque and should not be content with anything less than the totality of his city’s experience—Malay, Spanish, American, and whatever else there may be, including the latest invaders.

Alas, Manileños who have conveniently been blaming every postwar desecration of their city on the “outsiders” who have captured and are now running it may be dismayed to learn that the latest renovation—the proposal to rename Azcárraga after Recto—was authored by one of their own, by an authentic Manileño: Councilor Pablo V. Ocampo, who belongs to the Ocampos of Quiapo, a very distinguished Manila clan. In this ironic instance, it’s an “outsider,” Lacson of Negros, who is defending, against a true son of Manila, the heritage of the city.

 

Nationalist

Councilor Ocampo is a chubby young man who seems to be always abrim with mirth and energy. His paternal grandfather, after whom he was named, was the first resident commissioner to Washington and the first Filipino to demand independence for the Philippines in the halls of the American congress. The Ocampo house on R. Hidalgo is one of the oldest and largest on that street, where once dwelt Quiapo’s most splendid families: the Paternos, the Legardas and the Aranetas. An uncle of the councilor built that fantastic Japanese palace in an alley off R. Hidalgo.

Though the councilor’s roots are in Quiapo, he himself was born and grew up in the more modern district of Malate and he knew R. Hidalgo only during the 1930s, when its days of glory were over and it was already turning into a shabby semi-commercial street. Viewed from the sleek newness of Malate, all that old part of Quiapo, from Azcárraga to Arlegui, must have seemed indeed little more than a dump of dusty relics that should be cleared away. But it should be said that Councilor Ocampo is not always for abolishing the old; he has proposed that the pantheon in Paco be made a national cemetery, so it may be saved from ruin.

It was in October 3 last year, a few days after the death of Senator Recto, that Councilor Ocampo first proposed to the municipal board that Calle Azcárraga be renamed after Recto, “as an insignificant memorial to perpetrate [sic] the name and memory of this great man.”

The proposal was referred to the Philippine Historical Committee, which not only approved it but suggested that all Azcárraga plus Mendiola be turned into a single thoroughfare called Recto Boulevard. The name-change was also recommended by the Knights of Rizal, the national directorate of the Spirit of 1896 and the Palihan ng Bayan.

The Ocampo ordinance was passed by the board on January 17, was vetoed by Mayor Lacson nine days later.

Said Lacson: “We can give honor to Don Claro without obliterating important symbolic landmarks. General Azcárraga could probably be associated with many unpleasant things that happened during the Spanish regime. But the street named after him has already become deeply embedded in the history and culture of the city of Manila and has achieved such meaning that, if it is dropped and traded for another, the city may lose a landmark together with its historical associations.”

The mayor quoted the protest of the Manila Realty Board.

Said the realtors: “Whenever the name of a street is changed, property owners are confused, since they find their land suddenly situated on a street they never heard of. The Cadastral Plans are fast being outdated and confused by so many changes.” The realtors drily added that “we believe the purpose in naming streets is to help people find their way around.” And they suggested that the proposed new bridge at Nagtahan, instead of Azcárraga, be renamed after Recto. The mayor himself favored some streets like Colorado, Nebraska or Kansas.

To this, Councilor Alfredo Gómez retorted that to rename “an insignificant street to perpetrate [sic, again] the memory of a truly great Filipino patriot and nationalist may be considered an insult.” And he reproved the Manila Realty Board with a baffling non-sequitur: “Our is a changing world, so that we have continually to march forward with the progress of time. To subscribe to the contention of the Manila Realty Board that the frequent changes in the names of street lead to confusion is certainly not in keeping with the trend of progress.”

The Manila Times had come out with an editorial against the change, on the ground that historical traditions should be preserved and that Calle Azcárraga, an unsightly, traffic-jammed, commercial street, was hardly the proper one to bear the name of so august a statesman as Recto.

To this, historian Domingo Abella replied with two questions. What street in Manila has no tangled traffic? And what tradition could be invoked in the name of a street that had borne that name for only about 50 years? Dr. Abella warned that the defeat of the Ocampo ordinance would mean “victory for a certain element in our community which still maintains that the days of Spain in the Philippines were the ideal ones in our history, and which feels deeply nostalgic about that era.”

Stung, Lacson called Dr. Abella’s logic “a little shaky.” Following Dr. Abella’s reasoning, we would have to obliterate all things Spanish in the Philippines because they constitute a symbol of our servitude under the Spaniards. “This would be tragic,” said Lacson, “because even Dr. Abella’s name, Domingo, is Spanish.”

But Dr. Gumersindo García of the Knights of Rizal pointed out two special reasons why the name of Azcárraga should not be preserved by Filipinos: as Spanish minister of war in the 1890s, Azcárraga had sent reinforcements to the Philippines to suppress the Revolution, and he had ignored a petition of clemency that could have averted the execution of Rizal.

Lacson replied that Mexico City has preserved a colonial-era monument to Hernan Cortés, who was responsible for the rape and pillage of Mexico: “And yet no one can accuse the Mexicans of being less patriotic or less conscious of their national dignity than we Filipinos.”

Cries Lacson: “They’re calling me colonial-minded now! This country is suffering from ultra-nationalism. And yet, down in Mactan, there’s a magnificent monument to Magellan, only a shabby marker for Lapu-Lapu. Why don’t the nationalists do something about that? And all this name-changing! They changed the names of Trabajo and Morayta—and that’s illegal. Those streets were donated to the city by the Sulucan Subdivision with the stipulation that the names were not to be changed.”

While the controversy raged, the mayor happened to run into the author of the disputed ordinance. Councilor Ocampo asked what Lacson had against the ordinance. The mayor reiterated his wish to preserve the city’s historic landmarks. Ocampo replied that his ordinance had the approval of the nation’s leading historical societies, which, after all, should know better than the mayor what landmarks should be preserved. Then he told the mayor that the municipal board was going to override his veto and re-pass the ordinance. “That is your right,” said Lacson, “but my stand on the matter has not changed.”

On February 7, the board, declaring that public opinion pointed to “an overwhelming endorsement of the proposal,” reenacted the ordinance, with two-thirds of the councilors voting in its favor. Mayor Lacson vetoed it again and sent it back to the board the very next day, February 8, the 70th birthday of Don Claro.

“It’s now up to President García,” says Councilor Ocampo, “to uphold the autonomy of the municipal board of Manila.” He says he expects the President to sign it and does not doubt that the citizens of Manila are as keen over the measure as he is: “Oh, there will be confusion at first, yes, but the young will quickly get used to the new name.”

Far from being daunted by Mayor Lacson’s vetos, Manila’s city fathers seem to have been goaded to fresh feats of rechristening, becoming, indeed, even more avid to perpetrate, not to perpetuate. Right after the first veto, Councilor Herminio Astorga proposed that Dewey Boulevard be renamed Rizal Boulevard and that Rizal Avenue be renamed Bonifacio Avenue. One wonders how soon the Luneta, the Escolta and Plaza Miranda will suffer the fate that now threatens Calle Azcárraga.

Imperialist

The man whose name has provoked such bitter debate was a local boy who made good, though one would bring down the nationalists on one’s head if one were to call Marcelo de Azcárraga a Filipino simply because he was born in the Philippines, as were his immediate forbears on both sides. Azcárraga is a Basque name and the general was of practically pure Spanish blood. On his mother’s side, he was related to the Palmeros and Versosas of Cagayan; on his father’s side, to the Ugartes of Manila. An uncle of his was a Filipino delegate to the Spanish Cortes in 1820.

Azcárraga was born in Manila in 1836. His father had a bookstore on the Escolta; his mother ran a shop on the other side of the Pasig. In spite of their eminent relatives, the parents seem to have been poor and Azcárraga was able to study at Letrán only as a working student: he did kitchen chores in the school in exchange for his education. But he was a brilliant student and, while still very young, already spoke of someday becoming a famous general.

From Letrán, he went to a preparatory military school that had just been opened in Manila, completed his military training in Spain, and was sent to Cuba. He was a lieutenant at 18, a captain at 20, a major at 22. During the Carlist revolt in Spain, he fought on the side of the crown and is said never to have lost a battle. In 1871, at 35, he fulfilled his childhood dream and became a brigadier-general.

Eight years later, he retired from the army and entered politics. He started as a senator, rose to become minister of war, was prime minister of Spain in 1897, when the Philippines was on the brink of revolt.

Azcárraga’s attitude toward his native country has been hotly debated. He is said to have advocated reforms in the Philippines and to have been sympathetic to the cause of the Filipino propagandists in Madrid. But there is against him the sending of troops to quell the Philippine revolt and his refusal to grant clemency to Rizal. Don Francisco Pi y Margal claimed that he made the petition and that Azcárraga rejected it. In justice to the man, however, we should bear in mind that, in those times, all Spaniards as well as some Filipinos regarded the Philippines as an integral part of Spain. Their attitude toward the Revolution was, therefore, what our attitude would be if, say, the island of Palawan should try to secede from the Philippines.

Most quoted against Azcárraga are three lines that Ferdinand Blumentritt wrote in a letter to Rizal: “Azcárraga has written me about the defense of your Noli. I did not know he is a Filipino, but it seems he is that only by birth.”

Yet we know that Azcárraga attended Filipino gatherings in Madrid, that he was present and gave a speech (being then already the top man in the Spanish government) when Juan Luna won a prize for the Spoliarium, and that he referred to the Filipinos in Spain as his “paisanos,” bidding the government to take special effort in serving them because “they are separated from their country and far from their loved ones.”

In his home in Madrid was a painting by Luna of a woman in Philippine attire with a child. Azcárraga himself had sat for the child, and he told visitors that the woman represented Filipinas and the child the breed of the land.

Can Azcárraga be considered a Filipino? In the present advanced meaning of the word, definitely not, not only because he was of Spanish blood but because he could not see the interests of the Philippines apart from those of Spain. He was an imperialist, not a pioneer nationalist. Yet it can be said that he helped advance the idea of the Filipino simply by being born in this country and bringing prestige to it by rising to the highest government position in Spain.

The idea of the Filipino did not suddenly emerge full-blown in the 1890s; it was the result of an evolution that’s still in progress, like all other nationalisms. Athenian in the days of Pericles did not mean every native of Athens but only a small minority on top. Roman did not mean all the people of the empire or even of Rome but only the elite who were citizens. France, England and Spain, in feudal times, chiefly meant, first the barons, then the king—and a French monarch who had brought the nobles to heel could say that all France was gathered in his bedroom. It took a long process to develop the idea that nationhood resided not in the nobility, though they may have been the first to be conscious of it, but in the masses. Of the Congo today, its present premier says that it is not a people but many peoples, not a nation but many tribes. There is as yet not even a minority to start the idea of the Congolese. As another Congo official says: “The people here have no memories.”

Filipino, too, once meant only a minority on top: the Philippine-born Spaniards or Creoles. The name might have stopped there but for an event in our history. In the early 1800s, the Philippines sent its first representatives to the Spanish Cortes. The representatives may have been of pure Spanish blood, but they went to the Cortes not as Spaniards but as Filipinos; they represented not Spain but the Philippines. For the first time the world was made aware that there was such a thing as the Filipino, the native of a land called the Philippines. Once the idea had formed, the Creoles were powerless to keep it to themselves any longer. It was bound to grow and develop, to reach down to the Indios, to spread roots throughout the land till it meant, not the minority on top, but the masses below.

If regarded as a step in this development, Azcárraga, too, might be included in the term Filipino. He was born on our soil, he grew up under our skies, and many of our forbears must have felt the thrill of nascent nationalism when they heard that the poor little boy who had trod the streets of Manila had become the prime minister of that faraway Reina Regente in Spain.

The Street

Indeed the Ayuntamiento of Manila had already expressed its pride in the local boy who made good by naming a street after him, long before he became minister of war or premier. By 1872, Calle Azcárraga was already on the map of Manila. It was probably given that name the year before, to celebrate Azcárraga’s promotion to brigadier-general and his victories in the Cuban war. Contrary, therefore, to Dr. Domingo Abella’s assertion, Calle Azcárraga—or the Tondo-Binondo portion of it, anyway—has borne the general’s name for about 90, not merely 50, years.

The original street was known as the Paseo de Felipe II and did not extend beyond the Tondo boundary. Shortly after it was renamed Paseo de Azcárraga, the authorities saw the need for a circumferential road linking the western to the eastern side of north Manila, which was then a jigsaw puzzle of islands: Isla de Meisic, Isla de Binondo, Isla de Tanduay.

A street, called Nueva, was opened across the island of Meisic and connected to Azcárraga by a bridge across the Canal de la Reyna. At the other end, Nueva was joined by a bridge across the Estero de Magdalena to the Calle del Gen. Izquierdo in barrio Trozo. Another new street, later called Paz, was cut to link Gen. Izquierdo to the Calle de San Bernardo in Sta. Cruz. San Bernardo stopped at the present junction of Azcárraga and Quezon Boulevard. There was an estero there—the Estero de Bilibid—and across the bridge that spanned it was Calle Yriz, which ended where the Mendiola bridge now begins, and where once stood the Plaza de Sta. Ana.

The old circumferential road was, therefore, a wide winding thoroughfare beginning on Manila Bay and ending at the Estero de San Miguel, and was composed of six different sections divided from each other by esteros: Azcárraga, Nueva, Gen. Izquierdo, Paz, San Bernardo and Yriz. By late Spanish times, the name Calle Azcárraga already covered about half of the circumferential road, up to the Magdalena estero. The portion called San Bernardo was later renamed Bilibid.

In early American times, the circumferential road was further widened and straightened until it gained its present semblance of a single continuous thoroughfare. The Americans decided that four or five names were too many for one street and the name Azcárraga was extended to the entire road from Manila Bay to Bilibid. A few years later, the remaining portion, Yriz, was annexed to Azcárraga too. The downtown portion of Azcárraga has, therefore, borne the name for only some 50 years.

The old Paseo de Azcárraga was open to the sea at its Tondo end and what old folks most vividly remember of that seaside paseo is that it was where the gallows was set up for public hangings—not a very pretty “historical tradition” and an argument against this “landmark” the pro-Rectos have missed. The gallows rose where, very appropriately, the matadero now stands; and one wishes that slaughterhouse could be removed so the street, whatever its name will be, could again run right down to the sea, as in the days when it was a paseo.

Today, the Divisoria, Tutuban Station and the various bus depots have turned this part of Azcárraga into Babel town and its uproar, stinks and turmoil are, for provincial newcomers, their first taste of Manila life.

Around Tutuban used to be a nipa village. Here, Bonifacio was born; here, the Katipuneros held their first meetings. Just past Tutuban, near the corner of Reina Regente, was a bibingka stall that was the most famous in the city during the 1920s. Renaults and Studebakers succeeded each other at night in front of that humble shop, where a couple of old women took what seemed hours to cook one perfect bibingka.

Farther on, beside the estero, was the Meisic police station, which controlled the turbulence of Tondo and which was to gain a sinister fame during the Occupation as one of the Japs’ torture chambers. Also in this neighborhood stood the house of a sister of Rizal, Lucía Herbosa, where the hero’s family stayed during city visits.  Next door to it was the house of Maximo Viola, who helped finance Rizal’s books. Both houses—large rococo edifices dating back to the mid-1800s—were destroyed during the war.

Across the estero was Calle Magdalena, at the Azcárraga corner of which lived the Lunas. The brothers Juan and Antonio introduced the bicycle to this country and in a coliseum just off Azcárraga they sponsored weekly bicycle races. A few blocks away, on the other side of the street, was the residence of Don Florentino Torres, one of the first Filipinos to be named to the Supreme Court. The old alley beside his house now bears his name. In front of his house stood the Star Theater, a poor man’s vaudeville house, where, however, some very bright stars (Pugo, for instance) had their start. This part of Azcárraga has now become Manila’s funeraria row.

Rizal Avenue used to be Dulumbayan and near its present intersection with Azcárraga was the Teatro Libertad, one of the most famous zarzuela houses of the 1900s. When the zarzuela declined, it changed its name to Majestic and became a cine. It was pulled down when Calle Oroquieta was given an outlet to Azcárraga. A block away was the Bilibid, which, in the old days, was a circular building within a quadrangle of stonewall, surrounded by open meadows. Opposite the Bilibid was the Teatro Zorilla, the number-one zarzuela theater of early American days. It, too, was a circular building with tiers of windows all around. Inside were a horse shoe of boxes, an upper gallery and the largest stage in the city. It, too, later became a cine, ended up as a bodega. A school building is now being built on this site, which had been occupied by the Naric since the Occupation.

Next door to the Zorilla was the Oriente cigar factory, standing right smack on what is now the intersection of Azcárraga and Quezon Boulevard. On the same site, in the late 1920s, the FEU was born. Across the Estero de Bilibid was an open field where the circus set up its big tent in October. This field was bordered by thick bamboo groves, which, according to legend, were haunted by cafres. The field is now the FEU campus. The estero was buried when Quezon Boulevard was built but a foul vile remnant of it is still visible in Bilibid Viejo and Arlegui.

Calle Yriz, now the final section of Azcárraga, was a lovely street shaded by giant acacias and rivaling R. Hidalgo in the splendor of its houses. Here stood the homes of the Carmelos, the De los Reyeses, the Padillas and the Arces. The Arce house is now the old Selecta; the other mansions have become squalid boarding houses.

At the end of the street was the Plaza de Sta. Ana, now Legarda, which was alongside a stream so clear you could see the pebbles at the bottom but which is now so black and stinking it’s one of the most repulsive sights in the city. At the Azcárraga corner of the plaza was the Club Carambola, where young blades played billiards in the front rooms, card games in the back rooms. Beside it was the old Centro Escolar de Señoritas, whose girls were famous for their good looks, their brains and the elegance of their Spanish. The old Centro was a squat three-story building laced with fire escapes and so many Lotharios tried to climb those fire escapes Doña Librada Avelino had to ask for a special police detail to guard her internas from naughty males.

Opposite the Centro was the rear patio of San Sebastian Church, where charity fairs used to be held. The gayest season of this east end of Azcárraga was toward the end of January, when San Sebastian and the Centro celebrated their respective fiestas at the same time and the Centro señoritas, in pink ternos, marched in the procession of La Virgen del Carmen.

The old Azcárraga began with the slums of Tondo and ended in the fashionable world of San Sebastian and was throughout a sedate residential street. Even the Bilibid was so quiet a lot of people grew up in its vicinity without realizing it was a prison. On Saturday and Sunday nights, the street came to life as carriages full of dressed-up folk converged on the Zorilla and the Libertad. A friskier note was added when a streetcar line to San Juan was opened on Azcárraga. On Saturday nights, one saw the streetcars crowded with wild young men on their way to the San Juan Cabaret.

The present Calle Azcárraga begins with the transportation jungle of Divisoria and ends with the educational jungle between Quezon Boulevard and Legarda. Now a center of commerce, it has lost its acacias, its streetcars, and its fine old houses—except one. Across the street from Carmelo and Bauerman’s is a very long, colonial-style building that has kept its old appurtenances: its azotea, its shell windows and carved rajas, even its original sidewalk. Here dwell two spinsters—the Del Rosario sisters—who have watched their neighborhood invaded by commerce but have, through the years, stubbornly refused to sell or lease their house or have it altered in any way. Inside are some two-dozen bedrooms, ancient furniture and life-size images of saints.

The sisters are the last of their line; they have no heirs, but have three adopted children. They have become a legend. Stories are told about the fabulous sums they have been offered for their house and lot. Once there was a rumor they had adopted some Negritoes. Few people have been able to enter their old house. All around them, their street, the city, the people have been changing; but the years pass and their house remains unchanged, save that during Holy Week, the withered blessed palm branches at the always-closed windows turn into green ones.

There it stands, a monstrous monument against progress, on a street where all the other town houses have either vanished or decayed. This house has survived Calle Yriz and it looks as if it will survive Calle Azcárraga too.