ByWhat percentage is the cross sectional area of a circle increased if the radius is doubled?

What are the sacred texts of Confucianism What are the sacred beliefs of Confucianism What are the basic beliefs of Confucianism?

father/sonbrother/brotherhusban/wiferuler/subjectfriend/friendThree Confucian ValuesRobert OxnamPresident Emeritus, Asia SocietyIrene BloomWm. Theodore and Fanny Brett de Baryand the Class of 1941 CollegiateProfessor in Asian HumanitiesColumbia UniversityVd inhttp://www.columbia.edu/itc/eacp/asiasite/topics/CTeaching/Values/Text.htmConfucian teaching rests on three essential values: Filial piety, humaneness, and ritual.The Confucian value system may be likened in some ways to a tripod, which is one ofthe great vessels of the Shang and Zhou Period and a motif that reoccurs in later Chinesearts. You could say of the three legs of the tripod, one is filial devotion, or filial piety. Asecond is humaneness. A third is ritual or ritual consciousness.Filial PietyRespect for one's parents, filial piety, is considered the most fundamental of theConfucian values, the root of all others.Almost everyone is familiar with the idea that filial piety is a prime virtue inConfucianism. It's a prime virtue in the sense that, from the Confucian point of view, it's thestarting point of virtue. Humaneness is the ultimate goal, is the larger vision, but it starts withfilial piety.Excerpt from the Analects:Few of those who are filial sons and respectful brothers will show disrespect tosuperiors, and there has never been a man who is respectful to superiors and yet createsdisorder. A superior man is devoted to the fundamental. When the root is firmly established,the moral law will grow.Filial piety and brotherly respect are the root of humanity.11. A Source Book in Chinese Philosophy, Wing-tsit Chan, ed., (Princeton University Press, 1963) Analects I:2Filial piety derives from that most fundamental human bond: parent and child. Theparent-child relationship is appropriately the first of the five Confucian relationships. Althoughthe child is the junior member in the relationship, the notion of reciprocity is still key tounderstanding filial piety. The Chinese word for this is xiaoThe top portion of the character for xiao, shows an old man and underneath, ayoung man supporting the old man. There is this sense of the support by the youngof the older generation and the respect of the young for the older generation, but it'salso reciprocal. Just as parents have looked after children in their infancy andnurtured them, so the young are supposed to look after parents when they have reached oldage and to revere them and to sacrifice to them after their death as well.Ancestor WorshipFilial piety and ancestor worship are interconnected as parts of a single concept. Thisbecomes clear when one considers that the word for filial piety is the same as the word formourning, the child who acts with piety towards its parent is equated with the child whomourns its parents through the proper rituals.A key manifestation of filial piety was ancestor worship. Ancestor worship in China wasobviously related to the basic Confucian idea that children are obligated to respect theirparents in life and to remember them after they have died.There were two major loci of ancestor worship, as far as most people were concerned.One locus was in the home where people worshiped ancestral tablets. And the tablet behindme is an example of an ancestral tablet that would be kept in the home.So this is the tablet of people named Liu whose remote ancestors came from this placecalled Peng Cheng, which is in Northern China. Below this the column says that this is thetablet or spirit tablet of the generations of ancestors of the Liu.And this tablet in fact starts with the ninth generation and goes all the way down andyou have the generations on either side going from top to bottom.As I said, the large number of individuals in this tablet implies quite accurately thatthere are an awful lot of living descendants who relate to this particular tablet and whoworship the ancestors in it.Another important focus of ancestor worship was the graves. So that once or twice ayear, minimally, people throughout China would go to the graves of their ancestors, bothespecially recent ancestors, but also sometimes more distant ancestors, to tidy up the gravesand worship them.HumanenessAnother key value in Confucian thinking--the second leg of the tripod--is humaneness,the care and concern for other human beings.Excerpt from the Analects:Confucius said: "...The humane man, desiring to be established himself, seeks toestablish others; desiring himself to succeed, he helps others to succeed. To judge others bywhat one knows of oneself is the method of achieving humanity..." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsVI:28A second, very important concept in the Analects of Confucius and again, inlater Confucian thought is that of ren. Sometimes that term ren is translated asgoodness, benevolence.I prefer to translate it as humaneness or humanity because the character ismade up of two parts. On the left is the element that means a person or a humanbeing. On the right the element that represents a number two. So, ren has a sense of aperson together with others. A human being together with other human beings, a humanbeing in society.Ritual ConsciousnessThe last of the three central Confucian values is respect for ritual--the proper way ofdoing things in the deepest sense.The third leg in this tripod is that of li, ritual consciousness or propriety. Li representsthe forms in which human action are supposed to go on.Excerpt from the Analects:Confucius said: "In rites at large, it is always better to be too simple rather than toolavish. In funeral rites, it is more important to have the real sentiment of sorrow than minuteattention to observances." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsIII:4So, while in the course of evolution of the Confucian tradition, li rights are considered tohave become more, what in the West might be called more secular in character, not to beconcerned so much with the idea of trying to appease deceased ancestors as had been truein the period prior to the time of Confucius. Still the notion of the ritual retains a very strongreligious association throughout time.So as that evolves in a more secular, humanistic context, it still retains the sense thatindividuals have to defer to one another, have to show respect to one another. They have tobe prepared to make some sacrifice for one another.Confucius himself emphasized again and again that ritual itself was important. Thatrituals, that through ritual, people could learn proper relationships.So if we look at ancestor worship through the lenses of ritual, what can we see? Wecan see, first of all, that through ancestor worship filial piety is eternal. People can continueto be loyal and obedient to their parents even after their parents have passed away.At the same time, and in line, indeed, with the ancient Confucian theory, throughancestor worship, parents continue to teach their own children filial piety.In the character li, the strong religious associations are very, very clear here.On the left side of the character, li is the element indicating prognostication orpre-saging. On the right, you have a ritual vessel.RitualsThere are all kinds of rituals governing all aspects of life, the great moments of life:Birth, capping (which is a coming of age ceremony for boys), marriage, death. So, there arerituals also which apply to many other aspects of life as well, not just the great moments ofhuman life but many of the smaller and more ordinary interactions of human life.At the pinnacle of the social order in imperial China was the emperor, the Son ofHeaven, who performed rituals designed to preserve the cosmic order.There was in fact a board of ritual, as part of the imperial government. And the emperorhimself was deeply involved in ritual throughout the year.The emperor, for example, there would be the annual worship of heaven, which wasthe most important day of the imperial ritual calendar.Now it was not only heaven that was worshiped. It was also the emperors of previousdynasties that were worshiped, and it was also the ancestors of the emperor that wereworshiped.Insofar as the emperor was worshiping his own ancestors, he was being a goodChinese Confucian. He was doing what everyone else in China was doing.Insofar as the emperor worshiped the earlier emperors of earlier dynasties, he wasproclaiming the continuity of the imperial institution, above and beyond the rise and collapseof particular dynasties. He was giving legitimacy to the imperial institution itself.Insofar as the emperor worshiped heaven, he was expressing his privileged position asthe son of heaven.Reciprocity / The Five RelationshipsExcerpt from the Analects:Zi Gong asked: "Is there any one word that can serve as a principle for the conduct oflife?" Confucius said: "Perhaps the word 'reciprocity': Do not do to others what you would notwant others to do to you."11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960), AnalectsXV:23The importance of reciprocity, and the mutual responsibility of one person for another,is essential to understanding the five basic human relations suggested by Confucius.Very prominent in the Confucian tradition is the idea of the five relationships between, ifyou take it according to Mencius, parent and child, minister and ruler, husband and wife,older and younger brother, friend and friend.The order of the five relationships is taken from that given by Confucius' most famousfollower, the philosopher Mencius (active 372-289 B.C.E.) whose conversations wererecorded in the book Mencius (see The Classics).Those five relationships and the fact of human relatedness are of crucial importance inthe Confucian tradition.In the first four cases, you're talking about differentiated statuses.Now, the point is not to necessarily confirm or reinforce the status difference but tounderstand what it is that establishes a responsibility between those two pairs in therelationship.Man as Social BeingConfucius builds his theory of society and government on the assumption that man is asocial being always interacting with other human beings.Moral obligations to other people, and the imperative of public service, follow from thisassumption.Confucius had been traveling with his friends and his students, and visiting one stateafter another and trying to persuade one ruler after another, and being unsuccessful at it.And at one point, they lost their way in their travels, and one of Confucius' disciples went toask directions from somebody who was cultivating in a nearby field.And when this farmer learned who the disciple was and who Confucius was, he said,"Instead of following someone who flees from this man and that, you should flee from thiswhole generation of men." Now, that sets up the peasant, the farmer as somebody who'scultivating his own garden and isn't worrying about the rest of mankind.The disciple goes back to Confucius and reports this. And Confucius says, "Onecannot herd with the beasts or flock with the birds. If I am not to be a man among men," orliterally, to go in the company of other men, "then what am I to be? If the Way prevailed in theworld, I wouldn't be trying to change things."He is not content with what he finds. His conscience impels him to try to rectify what iswrong in the world. And it is a sense of the moral conscience that he's got to be in thecompany of other men, whatever he is going to make of himself. It has to be in relation tohuman society.In the Confucian tradition, human relatedness is the primary given. Human beings existin a social context. They learn from one another, they interact with one another.And so practically speaking, the way that one comes to understand what it means to behuman, or to be humane, is through one's interactions with other people, and through theallied virtue of reciprocity or empathy, so that you understand yourself by what youunderstand of others, and you understand others and treat them by what you understand ofyourself.EducationImplicit in the Confucian emphasis on ritual and self-cultivation through ritual is thenotion that life is a continuous process of learning and self-improvement.Confucius stressed the importance of education for achieving personal and socialorder.Excerpt from the Analects:When Confucius was traveling to Wei, Ran Yu drove him.Confucius observed, "What a dense population!" Ran Yu said, "The people havinggrown so numerous, what next should be done for them?""Enrich them," was the reply. "And when one has enriched them, what next should bedone?" Confucius said, "Educate them." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960) Analects,XIII:9GovernmentConfucius' overriding concern was with government. He believed that when virtuousmen lead by moral example, good government would follow naturally.Then if we recognize that the issue at the start is what is the true vocation of the nobleman or the noble person, it's a question of how do you govern. What is the proper way ofgoverning?Excerpt from the Analects:Confucius said: "If a ruler himself is upright, all will go well without orders. But if hehimself is not upright, even though he gives orders they will notbe obeyed." 11. Sources of Chinese Tradition, Wm. Theodore de Bary, ed. (New York: Columbia University Press, 1960). XIII:6He says, "To try to order the people through laws and regulations and implicitpunishments, if you do that, people will find a way to avoid, evade the law, and they will haveno sense of shame. If you lead them by virtue and the rites, then they will governthemselves, discipline themselves, and they will have a sense of shame."That's a rather basic statement of the Confucian appeal to a basic personal morality inall persons, all men, rather than a reliance upon coercion, on force, on power.

Original manuscript of the house at zapote street by quijano de manila?

THE HOUSE ON ZAPOTE STREETQuijano de ManilaAbout the AuthorQuijano de Manila is the pen name of Nick Joaquin. He started writing before the war and his first story, â€&oelig;Three Generationsâ€ has been hailed as a masterpiece. He has been recipient of almost all the prestigious awards in literature and the arts, including the National Artist Award for Literature in 1976. He was also conferred, among other recognitions, the Republic Cultural Heritage Award for Literature in 1961, the Journalist of the Year Award in the early 1960s, the Book of the Year Award in 1979 for his Almanac for ManileÃ±os, the national Book award for several of his works, the Ramon Magsaysay Award for Journalism, Literature, Creative Communication Arts (the Asian counterpart of Nobel Prize) in 1996, and the Tanglaw ng Lahi Award in 1997.Dr. Leonardo Quitangon, a soft-spoken, mild-mannered, cool-temperedCaviteno, was still fancy-free at 35 when he returned to Manila, after six yearsabroad. Then, at the University of Santo Tomas, where he went to reach, he met Lydia Cabading, a medical intern. He liked her quiet ways and began to date hersteadily. They went to the movies and to baketball games and he took her anumber of times to his house in Sta. Mesa, to meet his family.Lydiawas then only 23 and looked like a sweet unspoiled girl, but therewas a slight air of mystery about her. Leonardo and his brothers noticed thatshe almost never spoke of her home life or her childhood; she seemed to have nogay early memories to share with her lover, as sweethearts usually crave to do.And whenever it looked as if she might have to stay out late, she would say: "I'llhave to tell my father first". And off she would go, wherever she was, to tell her father, though it meant going all the way to Makati, Rizal, where she lived withher parents in a new house on Zapote Street.The Quitangons understood that she was an only child and that herparents were, therefore, over-zealous in looking after her. Her father usuallytook her to school and fetched her after classes, and had been known tothreaten to arrest young men who stared at her on the streets or pressed tooclose against her on jeepneys. This high-handedness seemed natural enough, forPablo Cabading, Lydia's father was a member of the Manila Police Depatment.After Lydia finished her internship, Leopardo Quitangon became aregular visitor at the house on Zapote Street: he was helping her prepare for theboard exams. Her family seemed to like him. The mother Anunciacion, struckhim as a mousy woman unable to speak save at her husband's bidding. Therewas a foster son, a little boy the Cabadings had adopted. As for Pablo Cabading,he was a fine strapping man, an Ilocano, who gave the impression of being tallerthan he was and looked every inch an agent of the law: full of brawn and gutsand force, and smoldering with vitality. He was a natty dresser, liked youthfulcolors and styles, decorated his house with pictures of himself and, at 50, looked younger than his inarticulate wife, who was actually two years younger than he.When Leonardo started frequenting the house on Zapote Street, Cabadingtold him: ill be frank with you. None of Lydia's boy friends ever lasted tenminutes in this house. I didn't like them and I told them so and made them get out." Then he added laying a hand on the young doctor's shoulder:" But I likeyou. You are a good man."The rest of the household were two very young maids who spoke almost no Tagalog, and two very fierce dogs, chained to the front door in the day time,unchained in the front yard at night.The house of Zapote Street is in the current architectural clichÃ©: thehoity-toity Philippine split-level suburban styleâ€”a half-story perched above theliving area, to which it is bound by the slope of the roof and which it overlooksfrom a balcony, so that a person standing in the sala can see the doors of thebedrooms and bathroom just above his head. The house is painted, as is alsothe current fashion, in various pastel shades, a different color to every three or four planks. The inevitable piazza curves around two sides of the house, whichhas a strip of lawn and a low wall all around it. The Cabadings did not keep acar, but the house provides for an eventual garage and driveway. This, and thefurniture, the shell lamps and the fancy bric-a-brac that clutters the narrow house indicate that the Cabadings had not only risen high enough to justifytheir split-level pretensions but were expecting to go higher.Lydiatook the board exams and passed them. The lovers asked herfather's permission to wed. Cabading laid down two conditions: that thewedding would ba a lavish one and that was to pay a downy of P5.000.00. Theyoung doctor said that he could afford the big wedding but the big dowry.Cabading shrugged his shoulders; no dowry, no marriage.Leonarado spent some frantic weeks scraping up cash and managed togather P3.000.00. Cabading agreed to reduce his price to that amount, then laiddown a final condition: after the wedding, Lydia and Leonardo must make theirhome at the house on Zapote Street."I built this house for Lydia," said Cabading, "and I want her to live hereeven when she's married. Besides, her mother couldn't bear to be separatedfrom Lydia, her only child."There was nothing. Leonardo could do but consent.Lydiaand Leonardo were on September 10 last year, at the Cathedral ofManila, with Mrs. Delfin Montano, wife of the Cavite governor, and Senator Ferdinand Marcos as sponsors. The reception was at the Selecta. The status gods of Suburdia were properly propitiated. Then the newlyweds went to live onZapote Street-- and Leonardo almost immediately realized why Lydia had been so reticent and mysterious about her home life.The cozy family group that charmed him in courtship days turned out tobe rather too cozy. The entire household revolved in submission around Pablo Cabading. The daughter, mother, the foster-son, the maids and even the dogstrembled when the lifted his voice. Cabading liked to brag that was a "killer": in1946 he had shot dead two American soldiers he caught robbing a neighbor'shouse in Quezon City.Leonardo found himself within a family turned in on itself, self-enclosedand self-sufficient â€” in a house that had no neighbors and no need for any. His brothers say that he made more friends in the neighborhood within the coupleof months he stayed there than the Cabadings had made in a year. PabloCabading did not like what his to stray out of, and what was not his to strayinto, his house. And within that house he wanted to be the center of everything,even of his daughter's honeymoon.Whenever Leonardo and Lydia went to the movies or for a ride, Cabadinginsisted on being taken along. If they seated him on the back scat while they sattogether in front, be raged and glowered. He wanted to sit in front with them.When Leonardo came home from work, he must not tarry with Lydia inthe bedroom chatting: both of them must come down at once to the sala andtalk with their father. Leonardo explained that he was not much of a talking:"That's why I fell in love with Lydia, because she's the quiet type too". Nomatter, said Cabading. They didn't have to talk at all; he would do all the talkinghimself, so long as they sat there in the sala before his eyes.So, his compact family group sat around him at night, silent, whileCabading talked and talked. But, finally, the talk had stop, the listeners had torise and retire - and it was this moment that Cabading seemed unable to bear.He couldn't bear to see Lydia and Leonardo rise and go up together to theirroom. One night, unable to bear it any longer he shouted, as they rose to retire:"Lydia, you sleep with your mother tonight. She has a toothache." After a dead look at her husband, Lydia obeyed. Leonardo went to bed alone.The incident would be repeated: there would always be other reasons,besides Mrs. Cabading's toothaches.What horrified Leonardo was not merely what being done to him but hisincreasing acquiesces. Had his spirit been so quickly broken? Was he, too, likethe rest of the household, being drawn to revolve, silently and obediently,around the master of the house?Once, late at night, he suddenly showed up at his parentsâ€™ house in Sta. Mesa and his brothers were shocked at the great in him within so short a time.He looked terrified. What had happened? His car had broken down and he hadhad it repaired and now he could not go home. But why not?"You don't know my father-in-law," he groaned. "Everybody in that house must be in by a certain hour. Otherwise, the gates are locked, the doors arelocked, the windows are locked. Nobody can get in anymore!â€A younger brother, Gene offered to accompany him home and explain toCabading what had happened. The two rode to Zapote and found the housedark and locked up.Says Gene: "That memory makes my blood boil -- my eldest brotherfearfully clanging and clanging the gate, and nobody to let him in. 1 wouldn'thave waited a second, but he waited five, ten, fifteen minutes, knocking at thaigate, begging to be let in. I couldn't have it!"In the end the two brothers rode back to Sta. Mesa, where Leonardo spentthe night. When he returned to the house on Zapote the next day, his father-in-law greeted him with a sarcastic question: "Where were you? At a basketballgame?"Leonardo became anxious to take his wife away from that house. Hetalked it over with her, then they went to tell her father. Said Cabading bluntly:"If she goes with you, I'll shoot her head before your eyes."His brothers urged him to buy a gun, but Leonardo felt in his pocket andsaid, "I've got my rosary." Cried his brother Gene: "You can't fight a gun with a rosary!".When Lydia took her oath as a physician, Cabading announced that onlyhe and his wife would accompany Lydia to the ceremony. I would not be fair, hesaid, to let Leonardo, who had not borne the expenses of Lydia's education, toshare that moment of glory too. Leonardo said that, if he would like them atleast to use his car. The offer was rejected. Cabading preferred to hire a taxi.After about two months at the house on Zapote Street, Leonardo movedout, alone. Her parents would not let Lydia go and she herself was too afraid toleave. During the succeeding weeks, efforts to contact her proved futile. Thehouse on Zapote became even more closed to the outside world. If Lydiaemerged from it at all, she was always accompanied by her father, mother orfoster-brother, or by all three.When her husband heard that she had started working at a hospital hewent there to see her but instead met her father coming to fetch her. The verynext day, Lydia was no longer working at the hospital.Leonardo knew that she was with child and he was determined to bear allher prenatal expenses. He went to Zapote one day when her father was out andpersuaded her to come out to the yard but could not make her make the moneyhe offered across the locked gate. "Just mail it," she cried and fled into thehouse. He sent her a check by registered mail; it was promptly mailed back tohim.On Christmas Eve, Leonardo returned to the house on Zapote with a giftfor his wife, and stood knocking at the gate for so long the neighbors gatheredat windows to watch him. Finally, he was allowed to enter, present his gift toLydiaand talk with her for a moment. She said that her father seemed agreeableto a meeting with Leonardo's father, to discuss the young couple's problem. So the elder Quitangon and two of his younger sons went to Zapote one evening.The lights were on in Cabading house, but nobody responded to their knocking.Then all the lights were turned off. As they stood wondering what to do, aservant girl came and told them that the master was out. (Lydia would later tellthem that they had not been admitted because her father had not yet decidedwhat she was to say to them.)The last act of this curious drama began Sunday last week whenLeonardo was astounded to receive an early-morning phone call from his wife.She said she could no longer bear to be parted from him and bade him pick her up at a certain church, where she was with her foster brother. Leonardo rushed to the church, picked up two, dropped the boy off at a street near Zapote, thensped with Lydia to Maragondon, Cavite where the Quitangons have a house. Hestopped at a gasoline station to call up his brothers in Sta. Mesa, to tell themwhat he had done and to warn them that Cabading would surely show up there. "Get Mother out of the house," he told his brothers.At about ten in the morning, a taxi stopped before the Quitangon housein Sta. Mesa and Mrs. Cabading got out and began screaming at the gate:"Where's my daughter? Where's my daughter?" Gene and Nonilo Quitangin went out to the gate and invited her to come in. "No! No! All I want is my daughter!"she screamed. Cabading, who was inside the waiting taxi, then got out anddemanded that the Quitangons produce Lydia. Vexed, Nonilo Quitangon cried: "Abah, what have we do with where your daughter is? Anyway, she's with herhusband." At that, Cabading ran to the taxi, snatched a submachinegun from a box, and trained it on Gene Quitangon. (Nonilo had run into the house to get agun.)"Produce my daughter at once or I'll shoot you all down!" shoutedCabading.Gene, the gun's muzzle practically in his face, sought to pacify the older man: "Why can't we talk this over quietly, like decent people, inside the house?Look, we're creating a scandal in the neighborhood.."Cabading lowered his gun. "I give you till midnight tonight to produce mydaughter," he growled. "If you don't, you better ask the PC to guard this house!"Then he and his wife drove off in the taxi, just a moment before themobile police patrol the neighbors had called arrived. The police advised Gene to file a complaint with the fiscal's office. Instead, Gene decided to go to thehouse on Zapote Street, hoping that "diplomacy" would work.To his surprise, he was admitted at once by a smiling and very genialCabading. "You are a brave man," he told Gene, "and a lucky one", And heordered a coke brought for the visitor. Gene said that he was going to Cavite butcould not promise to "produce". Lydia by midnight: it was up to the couple todecide whether they would come back.It was about eight in the evening when Gene arrived in Maragondon. As his car drove into the yard of this family's old house, Lydia and Leonardoappeared at a window and frantically asked what had happened. "Nothing," saidGene, and their faces lit up. "We're having our honeymoon at last," LydiatoldGene as he entered the house. And the old air of dread, of mystery, did seem tohave lifted from her face. But it was there again when, after supper, he toldthem what had happened in Sta. Mesa."I can't go back," she moaned. "He'll kill me! He'll kill me!""He has cooled down now," said Gene. "He seems to be a reasonable manafter all.""Oh, you don't know him!" cried Lydia. "I've known him longer, and I've never, never been happy!"And the brothers at last had glimpses of the girlhood she had been soreticent about. She told them of Cabading's baffling changes of temper,especially toward her; how smiles and found words and caresses could abruptlyturn into beatings when his mood darkened.Leonardo said that his father-in-law was an artista,"Remember how heused to fan me when I supped there while I was courting Lydia?"(At about that time, in Sta. Mesa, Nonilo Quitanongon, on guard at thegate of his family's house, saw Cabading drive past three times in a taxi.)"I can't force you to go back," said Gene. "You'll have to decide thatyourselves. But what, actually, are you planning to do? You can't stay foreverhere in Maragondon. What would you live on?"The two said they would talk it over for a while in their room. Genewaited at the supper table and when a long time had passed and they had notcome back he went to the room. Finding the door ajar, he looked in. Lydia andLeonardo were on their knees on the floor, saying the rosary, Gene returned to the supper table. After another long wait, the couple came out of the room.Said Lydia: "We have prayed together and we have decided to dietogether.â€ We'll go back with you, in the morning."They weâ€™re back in Manila early the next morning. Lydia and Leonardowent straight to the house in Sta. Mesa, where all their relatives and friendswarned them not to go back to the house on Zapote Street, as they had decidedto do. Confused anew, they went to the Manila police headquarters to ask foradvice, but the advice given seemed drastic to them: summon Cabading and have it out with him in front of his superior officer. Leonardo's father thenoffered to go to Zapote with Gene and Nonilo, to try to reason with Cabading.They found him in good humor, full of smiles and hearty greetings. Hereproached his balae for not visiting him before. "I did come once," drilyremarked the elder Quitangon, "but no one would open the gate." Cabading had his wife called. She came into the room and sat down. "Was I in the house thatnight our balae came?" her husband asked her. "No, you were out," she replied.Having spoken her piece, she got up and left the room. (On their various visitsto the house on Zapote Street, the Quitangons noticed that Mrs. Cabadingappeared only when summoned and vanished as soon as she had done whatever was expected of her).Cabading then announced that he no longer objected to Lydia's movingout of the house to live with her husband in an apartment of their own.Overjoyed, the Quitangons urged Cabading to go with them in Sta. Mesa, so thatthe newlyweds could be reconciled with Lydia's parents. Cabading readilyagreed.When they arrived in Sta. Mesa, Lydia and Leonardo were sitting on a sofa in the sala."Why have you done this?" her father chided her gently. "If you wanted to move out, did you have to run away?" To Leonardo, he said: "And you - areangry with me?" house by themselves. Gene Quitangon felt so felt elated heproposed a celebration: "I'll throw a blow-out! Everybody is invited! This is onme!" So they all went to Max's in Quezon City and had a very merry fried-chicken party. "Why, this is a family reunion!" laughed Cabading. "This shouldbe on me!" But Gene would not let him pay the bill.Early the next morning, Cabading called up the Sta. Mesa house to paythat his wife had fallen ill. Would Lydia please visit her? Leonardo and Lydiawent to Zapote, found nothing the matter with her mother, and returned to Sta.Mesa. After lunch, Leonardo left for his classes. Then Cabading called up again.Lydia's mother refused to eat and kept asking for her daughter. Would Lydiaplease drop in again at the house on Zapote? Gene and Nonilo Quitangon saidthey might as well accompany Lydia there and start moving out her things.When they arrived at the Zapote house, the Quitangon brothers wereamused bywhat they saw. Mrs. Cabading, her eyes closed, lay on the parlor sofa, a large towel spread out beneath her. "She has been lying there all day," saidCabading, "tossing restlessly, asking for you, Lydia." Gene noted that the towelwas neatly spread out and didn't look crumpled at all, and that Mrs. Cabadingwas obviously just pretending to be asleep. He smiled at the childishness of thestratagem, but Lydia was past being amused. She wont straight to her room,were they heard her pulling out drawers. While the Quitangons and Cabadingwere conversing, the supposedly sick mother slipped out of the sofa and wentupstairs to Lydia's room.Cabading told the Quitangons that he wanted Lydia and Leonardo to staythere; at the house in Zapote. "I thought all that was settled last night," Genegroaned."I built this house for Lydia," persisted Cabading, "and this house is hers.If she and her husband want to be alone, I and my wife will move out of here,turn this house over to them." Gene wearily explained that Lydia and Leonardopreferred the apartment they had already leased.Suddenly the men heard the clatter of a drawer falling upstairs. Gene surmised that it had fallen in a struggle between mother and daughter. "Excuseme," said Cabading, rising. As he went upstairs, he said to the Quitangons, overhis shoulder, â€&oelig;Don't misunderstand me.I'mnot going to 'coach' Lydia". He wentinto Lydia's room and closed the door behind him.After a long while, Lydia and her father came out of the room togetherand came down to the sala together. Lydia was clasping a large crucifix. Therewas no expression on her face when she told the Quitangon boys to go home."But I thought we were going to start moving your things out this afternoon,,"said Gene. She glanced at the crucifix and said it was one of the first things shewanted taken to her new home. "Just tell Narding to fetch me," she said.Back in Sta. Mesa, Gene and Nonilo had the painful task of tellingLeonardo, when he phoned, that Lydia was back in the house on Zapote. "Whydid you leave her there?" cried Leonardo. "He'll beat her up! I'm going to gether." Gene told him not you go alone, to pass by the Sta. Mesa house first andpick up Nonilo. Gene could not go along; he had to catch a bus for Subic, where he works. When Leonardo arrived, Gene told him: "Don't force Lydia to go withyou. If she doesn't want to, leave at once. Do not, for any reason, be persuadedto stay there too."When his brother had left for Zapote, Gene realized that he was not surehe was going to Subic. He left too worried. He knew he couldn't rest easy until hehad seen Lydia and Leonardo settled in their new home. The minutes quicklyticked past as he debated with himself whether he should stay or catch that bus.Then, at about a quarter to seven, the phone rang. It was Nonilo, in anguish."Something terrible has happened in Lydia's room! I heard four shots," hecried."Who are up there?""Lydia and Narding and the Cabadings.""I'll be right over.Gene sent a younger brother to inform the family lawyer and to alert theMakatipolice. Then he drove like mad to Zapote. It was almost dark when he got there. The house stood perfectly still, not a light on inside. He watched it from adistance but could see no movement, Then a taxi drove up and out jumpedNonilo. He had telephoned from a gasoline station. He related what hadhappened.He said that when he and Leonardo arrived at the Zapote house,Cabading motioned Leonardo upstairs: "Lydia is in her room." Leonardo wentup; Cabading gave Nonilo a cup of coffee and chatted amiably with him. Nonilosaw Mrs. Cabading go up to Lydia's room with a glass of milk. A while later, theyheard a woman scream, followed by sobbing. "There seems to be trouble upthere," said Cabading, and he went upstairs. Nonilo saw him enter Lydia's room, leaving the door open. A few moments later, the door was closed. Then Noniloheard three shots. He stood petrified, but when he heard a fourth shot hedashed out of the house, ran to a gasoline station and called up Gene.Nonilo pointed to the closed front gate; he was sure he had left it openwhen he ran out. The brothers suspected that Cabading was lurking somewhere in the darkness, with his gun.Before them loomed the dark house, now so sinister and evil in theireyes. The upper story that jutted forward, forming the house's chief facade,bore a curious sign: Dra. Lydia C. Cabading, Lady Physician. (Apparently, Lydiacontinued- or was made- to use her maiden name.) Above the sign was thegarland of colored lights that have been put up for Christmas and had not yetbeen removed. It was an ice-cold night, the dark of the moon, but the twobrothers shivered not from the wind blowing down the lonely murky street butfrom pure horror of the house that had so fatally thrust itself into their lives.But the wind remembered when the sighs it heard here were only thesighing of the ripe grain, when the cries it heard were only the crying of birdsnesting in the reeds, for all these new suburbs in Makati used to be grassland,riceland, marshland, or pastoral solitudes where few cared to go, until the bigcity spilled hither, replacing the uprooted reeds with split-levels, pushing noisylittle streets into the heart of the solitude, and collecting here from all over the country the uprooted souls that now moan or giggle where once the carabaowallowed and the frogs croaked day and night. In very new suburbs, one feelshuman sorrow to be a grass intrusion on the labors of nature. Even barely twoyears ago, the talahib still rose man-high on the plot of ground on Zapote Streetwhere now stands the relic of an ambiguous love.As the Quitangon brothers shivered in the darkness, a police van arrivedand unloaded quite a large contingent of policemen. The Quitangons warnedthem that Cabading had a submachinegun. The policemen crawled toward thefront gate and almost jumped when a young girl came running across the yard, shaking with terror and shrieking gibberish. She was one of the maids. She andher companion and the foster son had fled from the house when they heard theshooting and had been hiding in the yard. It was they who had closed the frontgate.A policeman volunteered to enter the house through the back door; Genesaid he would try the front one. He peered in at a window and could detect noone in the sala. He slipped a hand inside, opened the front door and entered,just as the policeman came in from the kitchen. As they crept up the stairs theyheard a moaning in Lydia's room. They tried the door but it was blocked frominside. "Push it, push it," wailed a woman's voice. The policeman pushed thedoor hard and what was blocking it gave. He groped for the switch and turnedlight. As they entered, he and Gene shuddered at what they saw.The entire room was spattered with blood. On the floor, blocking thedoor, lay Mrs. Cabading. She had been shot in the chest and stomach but wasstill alive. The policeman tried to get a statement from her but all she could saywas: "My hand, my hand- it hurts!" She was lying across the legs of herdaughter, who lay on top of her husband's body. Lydia was still clutching anarmful of clothes; Leonardo was holding a clothes hanger. He had been shot in the breast; she, in the heart. They had died instantly, together.Sprawled face up on his daughter's bed, his mouth agape and his eyesbulging open as though still staring in horror and the bright blood splashed onhis face lay Pablo Cabading."Oh, I cursed him!" cries Eugenio Quitangon with passion. "Oh, I cursed him as he lay there dead, God forgive me! Yes, I cursed that dead man there onthat bed, for I had wanted to find him alive!"From the position of the bodies and from Mrs. Cabading's statementslater at the hospital, it appears that Cabading shot Lydia while she was shieldingher husband, and Mrs. Cabading when she tried to shield Lydia. Then he turned the gun on himself, and it's an indication of the man's uncommon strength andpower that, after the first shot, through the right side of the head, which must have been mortal enough, he seems to have been able, as his hands dropped tohis breast, to fire at himself a second time. The violent spasm of agony musthave sent the gun - a .45 caliber pistol- flying from his hand. It was found at the foot of the bed, near Mrs. Cabading's feet.The drama of the jealous father had ended at about half-past six in theevening, Tuesday last week.The next day, hurrying commuters slowed down and a whispering crowdgathered before 1074 Zapote Street, to watch the police and the reporters going through the pretty little house that Pablo Cabading built for his Lydia.A.M. green 14

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