The Katipunan - or The Rise and Fall of the Filipino Commune

By Author	[ A B C D E F G H I J K L M N O P Q R S T U V W X Y Z \| Other Symbols ]
By Title	[ A B C D E F G H I J K L M N O P Q R S T U V W X Y Z \| Other Symbols ]
By Language

Download this book: [ ASCII | HTML | PDF ]

Look for this book on Amazon

We have new books nearly every day.
If you would like a news letter once a week or once a month fill out this form and we will give you a summary of the books for that week or month by email.

Title: The Katipunan - or The Rise and Fall of the Filipino Commune
Author: St. Clair, Francis
Language: English
As this book started as an ASCII text book there are no pictures available.

*** Start of this LibraryBlog Digital Book "The Katipunan - or The Rise and Fall of the Filipino Commune" ***

THE KATIPUNAN

An Illustrated
Historical and Biographical Study
of the Society which Brought about the
Insurrection of 1896-98 & 1899
Taken From Spanish State Documents

By
FRANCIS ST. CLAIR

Manila
Tip. "Amigos del Pais," Palacio 258
1902

THE KATIPUNAN
The Rise and Fall of the Filipino Commune

By
FRANCIS ST. CLAIR

Manila
Tip. "Amigos del Pais," Palacio 258
1902

TO THE HONORABLE FILIPINOS
Who, True to the
Principles of
Patriotism

have not harbored in their hearts sentiments of ingratitude toward that
noble Nation which raised them to the level of civilization to which
they have attained, not have at any time conspired against the lawfully
constituted authorities, Spanish or American, of this Archipelago.

To such honorable Filipinos as these, it gives me the greatest pleasure
to dedicate this small work, as a token of the genuine respect in
which they are held by

The Author.

INTRODUCTION

«Manila, 21st (Aug. '96).--The Governor General to the Colonial
Minister:

Vast organization of secret societies discovered with anti-national
tendencies.

Twenty-two persons detained, among them the Gran Oriente
(of Philippine freemasonry) of the Philippines, and others of
importance.....................................................
...............................................................
Immediate action taken and special judge will be designated for
greater activity in the proceedings............................
...............................................................

--Blanco.

Such was the telegram sent by Gen. Blanco and read by Sr. Castellano
in the Spanish Camara, announcing the discovery of the revolutionary
movement headed by the Katipunan, the bastard child of Filipino
freemasonry.

Freemasonry in the Philippines was but a pretext: under this pretext
the enemies of Spain, in days of Spanish rule, and the enemies of
the U. S. in these days of American rule, put themselves into close
and secret communion, to earn out plans of revolt.

This Filipino masonry cast its net far and wide, and in its meshes were
caught many fish of all classes and conditions; some of them men of
money who sought in masonry what money could easily purchase,--honors
and titles, grand crosses and medals; others were men whose pockets
were more or less replete, and whose aims were of a great variety of
natures; whilst others were men whose treasuries were more or less
empty and who sought in masonry what they did not care to earn by
honest labor--a livelihood.

Masonry was imported into the Archipelago, shortly after the Spanish
Revolution, and was, during the first years of its life, confined
to Spaniards; but later on it opened its doors to half-castes and
indians. In 1887 it extended by leaps and bounds; but upon the
coming of Gen. Weyler to the Archipelago, as Governor General, in
1888, it dwindled away almost into nothingness. Gen. Weyler was,
and has ever shown himself, a patriotic Spaniard; and he would not
permit the existence here, under his Governorship, of anything which
tended to the detriment of his country. Well did the masons of the
Philippines and elsewhere know this, and hence the vicious and cruel
campaign they carried on against him both in the Peninsular and Cuba,
but more especially in the U. S. of America.

The Katipunan, the bastard child of filipino masonry, that ungrateful
offspring which was unfaithful even to the mother which brought it
forth, was a society within the bosom of which was redeveloped the
malay instinct which had lain dormant for some three centuries. This
instinct, brutal, savage, intensely ignorant, immoral, ungodly;
an instinct found still among some of the uncivilized tribes of the
mountain fastnesses of Luzon; an instinct once almost blotted out after
many years of most difficult labor and self-sacrifice on the part of
the Religious Orders, once again burst forth in all its strength.

The indian left to himself, deprived of the curbing influence of the
christian religion, speedily falls back into the condition of depravity
in which Urdaneta and Legazpi found him. The malay instinct, like the
volcano, vomits forth when least expected; the history of the revolt of
the Tagalogs gives overabundant proof of it. Take one by one the many
leading characters in the revolution, and the instinct will be found
so plainly marked, that it is unmistakable. Take for instance Marcelo
H. del Pilar, in whose brain was conceived the plot of the Katipunan
farsical-tragedy; Andrés Bonifacio, whose duty was the materializing
of the plot; the Lunas, Juan especially, who had some time previous,
in Paris, given an example of how easily the malay burned through the
veneer of civilization to which the Filipino indian is susceptible;
and so on, including the Aguinaldos, the Mabinis, the Agoncillos
and even many of those, who in these days boast in public of their
americanist ideas, and in private plot with treacherous zeal to
overthrow the government of those they call their deliverers from
Spanish tyranny. In them all may be traced the strange instinct
of the old time filipino indian. Entering the fold of freemasonry,
they threw off the bridle of religion which restrained them; loosing
respect for Almighty God and for their faith they soon lost respect
for others and for themselves. The result is well known. History,
the history of the last five or six years, has shown it to us.

It is of this society of notables--for such is the meaning of the full
title of the Katipunan--that I wish to say a few words in the following
pages. I have taken as a foundation for my study, a very concise
statement of the whole situation, drawn up by Capt. Olegario Diaz,
Commander of the Guardia Civil Veterana de Manila. This document being
an official statement, is of vital interest in the study of the birth,
life and internal corruption of that diabolical association which,
gigantic though it was, comparatively speaking, could, by reason of
its infantility, have been easily stifled, had it been dealt with,
with a strong hand. I have taken the document as a base, and by a
series of notes in the form of a somewhat more lengthy appendix,
have endeavored to provide my readers with a file of interesting
items of historical value.

This pamphlet is not intended to be a history of the rebellion; I have
endeavored to confine myself to the society which brought about the
revolt, and if at any time I have strayed from the path I laid out
for myself, it has been because there was by the wayside some flower
I wished to pluck to add to the bouquet I herewith present to you.

STATEMENT OF CAPT. OLEGARIO DIAZ [1]

FREEMASONRY

It is fully proved that freemasonry has been the principal factor
for the development in these islands, not only of advanced (2)
and anti-religious ideas, but chiefly for the foundation of secret
societies, possessing a character especially separatist (3). This
conviction I have come to after the examination of a countless number
of documents, and the much correspondence this Corps (4) fell in with,
after laborious work and investigations, in the possession of several
well known filibusters (5) who are at the present time prisoners;
these documents and parcels of correspondence were included in the
military suit tried before Colonel D. Francisco Olive (6).

«Some 20 years ago, there was installed in this country, a lodge
dependent upon the Gr. Or. Español (7): a lodge which was inoffensive
in its beginning because it was composed of peninsular Spaniards, with
the absolute exclusion of the native element of the Archipelago. In
this form it developed languidly until the year 1890.

«During this epoch, the Filipino colony resident in Madrid, Hong-Kong
and Paris, in the which figured as exalted separatists José Rizal (8),
Marcelo H. del Pilar (9), Graciano Lopez, Mariano Ponce, Eduardo Lete,
Antonio and Juan Luna (10), Julio Llorente, Salvador V. del Rosario,
Doroteo Cortés (11), José Baza, Pedro Serrano (12), Moisés Salvador,
Galicano Apacible and many others, who were in communication with
the seditious elements of Manila, strove hard to influence don Miguel
Morayta (13), (Grand master of the Oriente Español), in Madrid, and
with whom they sustained close relations, to the end that the statutes
should be reformed so that the native element might be affiliated,
and even more, that lodges of a character exclusively Tagalog (14),
might be created in the Archipelago. Conferences, general gatherings,
and finally compromises of certain magnitude decided in the favor
of the Filipinos, Morayta thus, unconsciously sowing the seed, the
fruit of which we are to-day gathering.

«D. Alejandro Roji, resident in this capital, Captain of Engineers, was
nominated general delegate to direct the works, and with ample powers
from Morayta, came the native school-teacher Pedro Serrano, who enjoyed
in Manila the confidence and protection of the said Colonel, assisted
by the Flores, lieutenants of Infantry, Numeriano Adriano, Ambrosio
Rianzares, Juan Zulueta, Faustino Villaruel (15), Agustin de la Rosa,
Ambrosio Salvador, Andrés Bonifacio (16), Apolinario Mabini (17),
Estanislao Legaspi Domingo Franco (18), Román Basa, Deodato Arellano,
Antonio Salazar, Felipe Zamora, Nazario Constantino, Bonifacio Arevalo,
Pedro Casimiro, Dionisio Ferraz, Timoteo Paez and a thousand others,
all indians, but having a career or a comfortable social position;
they commenced a silent and tenacious propaganda which resulted in
180 Tagalog lodges, extended throughout the territory of Luzon and
part of the Bisayas, being constituted in 5 years. The character of
the native (19), so propitious to all the mysterious and symbolic,
easily accustomed itself to the ridiculous practices of freemasonry:
the initiations (20), the proofs (21), the oaths (22), attributes,
signs and pass words, and the pseudonyms, all and everything surrounded
by shade and mystery, appealed to the native and served him as an
educative ladder which prepared his mind for his entry into other
associations of graver transcendencies, according as the initiators
and apostles of filibusterism, Rizal, Pilar, López, Cortés and Zulueta
had forseen, as can be proved by that correspondence which has come
to my hands.

«In order to direct the organization of the lodges dependant upon the
Gran Oriente Español, there was constituted by Morayta, a Gran Consejo
Regional (23) which received its instructions from him, and which was
presided over by Ambrosio Flores (h. Muza), and formed of Adriano,
Villaruel, Flores (A), Mabini, Paez, Zamora, Mariano and Salazar. The
newspaper La Solidaridad (24) which, in the previous year had been
founded in Barcelona by M. Pilar, as a delegate of the propaganda of
Manila, and the publishing centre of which was later on translated to
Madrid, was declared the official organ of all Filipino masonry; and
in its collaboration, all the Filipinos of a medium culture resident
in the capital, took a hand, under the auspices and direction of its
new proprietor, the oft-mentioned and ill-starred Morayta.

«In 1893 the Gran Oriente Nacional, of which the Grand Master
is Sr. Pantoja, reporter of the highest tribunal of justice,
conceded powers to the lieutenant military councillor Sr. Lacasa,
and the sergeant of Infantry, José Martin, to carry on propaganda
in these islands among the native element, and in competition with
the other Oriente. The result did not correspond to the efforts of
the propagandists, who only succeeded in creating some few lodges
in the Capital, in Cavite, Cagayan, Iloilo and Negros. How could it
be expected to prosper, when the Gran Oriente Español had already
catechized the masses of the country!

«It must be declared, although it makes one blush to do so, that many
peninsular Spaniards, and among them some holding important official
positions in the country, have contributed to this propaganda,
scandalous, and from all points of view, aimed at the integrity of
the nation (25). Only candor can exculpate them. May the country
pardon them.

«From the first moments, both in the organ of Filipino freemasonry,
La Solidaridad, and in the circulars which the Gran Oriente sent to
Spain for the information of the brethren there resident, was commenced
a coarse and shameless campaign against the Monastic Orders (26), and
of scoffing and ridicule of religion. Later on, this campaign acquired
a political character, attacking the government of the metropolis,
and the authorities of the archipelago, demanding liberal reforms
for the country, such as representation in the Cortes, the colonial
Cámara, municipal autonomy, increase of individual rights etc. etc.,
Let anyone with half an eye examine carefully the collections of the
cited paper, and he will certainly meet with something contrary to
the national unity, artfully and modestly hidden. Let him read the
almost countless number of documents (27) pertaining to the Tagalog
lodges, and sent by me to the judge, Señor Olive, which were united
to the charges, and the most incredulous will be convinced that the
lodges and their aids and abettors devoted themselves to something
more than the propaganda of freemasonry. There is not a single one
of the chiefs and organizers of the filibuster organizations up to
this time discovered, who is not a freemason.»

«LA PROPAGANDA» AND THE «ASOCIACION HISPANO-FILIPINA.»

At the end of the year 1888, Marcelo del Pilar, a lawyer of Bulacán,
and a frenetic filibuster, considering himself in peril of deportation
in consequence of juridical proceedings formed against him in
the said province, decided to translate his residence to Spain,
under the shelter of a certain element of the country (28). In those
days was created in Manila a committee of propaganda (29) formed by
Doroteo Cortés, Ambrosio Rianzares Bautista, Pedro Serrano and Deodato
Arellano, under the presidency of the first named, its mission being
the gathering from among the better class and more wealthy element,
funds for the propagation throughout the Archipelago, of all classes
of pamphlets and proclamations written to depreciate and cast slurs
upon the Monastic Orders (30), and upon Religion; and likewise
for the implantation in the country democratic doctrines; finally
the nomination was agreed to of a delegation which should depend
directly upon the committee recently constituted, and which should
have its residence in Barcelona, its duty being to make overtures
to the public authorities for the concession to the Archipelago of
greater liberties and of representation in the Cortes in the first
place. And in order to sustain and defend these ideals together with
some few more, the foundation was authorized of a bi-monthly newspaper.

«The committee of propaganda fully fulfilled its mission; it overcame
all the wealthy element of Luzon (31), gathered grand quantities,
and Marcelo del Pilar set off for the Peninsular, installing himself
comfortably in the «Ciudad Condal» [2] at the expense of his
countrymen (32).

«In January 1889, he commenced the campaign in union with his companion
of the delegation Mariano Ponce. They founded the paper La Solidaridad
and constituted the Hispano-Filipino association, into which were
drawn a large number of the native students residing in Barcelona
[3]. The committee made great progress in Manila, added to the number
of its followers and collected funds in return for subscriptions to
La Solidaridad which, day by day, had more readers; it distributed
books, pamphlets and proclamations of the worst class, for which a
good price was collected.

«The association had increased hand over hand; its aspirations (33)
were most radical; and considering its action limited in Barcelona,
it determined to translate its headquarters to Madrid, where it
would have a wider field for its pretensions. About this same time
Serrano, Rizal, Luna, López etc., were united to the delegation and
they succeeded in implanting Tagalog masonry in their country (34),
and from this precise moment, commenced their relations with Morayta.

«In January 1890 the «Asociacion Hispano-Filipina,» [4] the delegation,
and the paper La Solidaridad were installed in Madrid. Morayta
accepted the presidency of the Association and became proprietor of
the newspaper from which such good results were expected, it counting
with an increased output to supply enforced subscriptions among masons
and their associates at the rate of a peso a head.

«From that moment Morayta was made the idol of the turbulent indians,
who considered him as their redeemer; no one is ignorant of the
labors undertaken by the said personage in Spain, both in the realms
of journalism and around and about the powers that be, on behalf of
the securing representation in the Cortes, the liberty of association
(35) and that of the press, municipal autonomy and even under a hidden
guise, of that of the colony; in the memory of all is preserved
the remembrance of the banquet given by the Filipinos inspired by
Morayta, to Sr. Labra, the autonomist deputy for Cuba, and no one has
forgotten the proposition presented to the Congress by Sr. Junoy, the
republican deputy, also inspired by the Association and the delegation
presided over and protected by Morayta. And who finally, does not
feel indignation upon calling to mind the articles published in La
Solidaridad by the Filipinos Kalipulako (M. Ponce), Jaena (G. Lopez),
Dimas-Alang (José Rizal), Eduardo Lete, Taga-Ilog (Antonio Luna),
Juan Totoo (J. Zulueta) and Kupang or Maitalagá (M. del Pilar)?

«What Spaniard is not fired to anger, upon reading the books and
pamphlets written by Rizal, Luna and Lopez and the infinite number of
printed libels which circulate here full of falsities and loathsome
calumnies against the most sacred and venerated, the Fatherland? Have
we forgotten, perhaps, Dr. Blumentritt (36) who repaid our most
generous hospitality by making common cause with our enemies? Do
we not call to mind, peradventure, that all the filipino colony in
Spain and a good portion of that here resident, sympathised with that
ungrateful man, conferring upon him the honor of banqueting him and
extending to him their congratulations?

«Fortunately these labors obtained no practical result in the peninsula
(37), but they caused the native element of some amount of culture
to harbor imaginary ills and want of confidence in the Metropolis,
covert discontent with the authorities of the islands (38), and
finally, sowed the seed of aspirations which could never be realized
[5]. but a seed which is to-day, unfortunately, bearing fruit.

«A casino of recreation known as the Centro Filipino, was also
organized in Madrid: a revolutionary club was the only thing to
which that center could be compared. There Spain was discussed,
criticized and slandered under the shelter of the law of association
which prevails in the Peninsula, and shielded by the hypocrisy and
deception so proper of cowards.

«Personal rivalries and the want of morality in the administration of
the funds (39) remitted from Manila by the committee of propaganda,
gave rise to a grave disagreement between the two apostles of filipino
filibusterism, Rizal and Pilar; with the former sided the young
and impetuous element; with the latter the mature and thoughtful
(40). Both elaborated the same material, but each using a different
process; the one boldly insolent and hostile, the other masked with
hypocrisy and calm. Both being ambitious, each found the world too
small to contain him. This state of things ceased with the coming
of Rizal to these islands in 1892 (41), Pilar remaining the absolute
possessor of the field at Madrid.

«In the meanwhile the committee of propaganda was not inactive. It
created delegations throughout the archipelago, and by their means
introduced the La Solidaridad and all kinds of revolutionary printed
matter into the utmost corners of the archipelago.

THE «LIGA FILIPINA»

«Rizal, magnanimously pardoned by His Excellency the Captain General
of the Archipelago, D. Eulogio Despujol (42), after the making of a
thousand and one lying protests of repentance, reached this capital in
May 1892, being received by his countrymen with extraordinary proofs
of enthusiasm and rejoicing; and converting himself into an apostle
of filibusterism, commenced a campaign of scandalous propaganda.

«Three days after his arrival he convoked a large reunion (43) in
the house of the Chinese half-caste Ongjungco in Tondo, and under his
presidentship there gathered Franco, property owner; Flores, Lieutenant
of Infantry; Rianzares, lawyer; Zulueta, government employee; Adriano,
notary; Reyes, tailor; Paez, business agent; Francisco, industrial;
Serrano, school-teacher; A. Salvador, contractor; Salazar, industrial;
Mariano, property owner; Legaspi, industrial; José, property owner;
Bonifacio, warehouse porter; Plata, curial; Villareal, tailor; Rosa,
book-keeper; Arellano, military employee; M. Salvador, industrial;
Arévalo, dentist; Rosario, merchant; Santillán, industrial; Ramos,
industrial; Joven, property owner; Villaruel, merchant; Mabini,
lawyer; Nacpil, silversmith; and many other Filipinos well known by
their ideas. To this assembly Rizal made known the motive which had
inspired him to call it together, which was no other than the creation
of a secret society to be known as the «Liga Filipina», founded for
the purpose of fomenting the advancement and culture of the country and
the attaining, later on, of emancipation from Spain (44). He read out a
list of provisional regulations drawn up by himself; these regulations
were unanimously approved; a commission formed of Ambrosio Salvador
and Deodato Arellano as president and secretary respectively, was at
once nominated for the studying and development of Rizal's project,
and the reunion was dissolved till it should be again convoked.

«The opportune deportation of Rizal (45), Cortes and Salvador,
upset the plans of the «oath bound» conspirators and the panic thus
brought about dispersed them for the moment. In the beginning of the
year 1893 they re-assumed the work (46), sometimes in the house of
Domingo Franco, and at others in that of Deodato Arellano; and after
it had been agreed that they should be ruled by the regulations of
Rizal, and votes having been cast, the Supreme Council of the «Liga»
was constituted in the following form:

«Before continuing, and in order that the facts which follow
may be better understood, I will give some idea of the «Liga»
according to the mentioned regulations. Its determined ends (47),
were the independence of the islands; its means, the propaganda of
advanced political ideas (48), availing themselves of conferences,
books, pamphlets and the paper «La Solidaridad» which was declared
the official organ of the association; the culture of the country
by means of study, and its material advancement by stimulating the
creation of large enterprises and industries; and, as a final means,
armed rebellion (49). The catechised or initiated submitted themselves
to a solemn oath before a human skull, which they afterwards kissed,
signing with their own blood (50) a compromising document, after
making the corresponding incision in one of their arms.

«All those initiated incurred the duty of making propaganda (51) by all
means in their power, and of increasing the number of the associates,
of preserving under severest penalties, the most impenetrable silence
on all matters relating to the «Liga» and blind obedience to their
superiors. The association was governed by a Supreme Council with
residence in Manila, and composed of a President, a Treasurer, a
Fiscal, a Secretary and twelve Councillors; for the Peninsular and
Hong-Kong, the delegations composed of Marcelo del Pilar and Ildefonso
Laurel [6].

"In each province was formed a provincial council with the same
organizations as the Supreme Council, but with only six councillors,
who, in their turn, had under their orders as many popular councils as
there should be pueblos in the province in which the council should
be constituted. The popular councils with analogous organization to
the provincial councils, had jurisdiction within the demarcation of a
pueblo; they depended directly upon the respective provincial council
and the provincial upon the Supreme.

"All the members of the Supreme Council were to constitute in the
capital of Manila a popular council formed of their converts within
the zone of their residences; and all the members had to recruit among
the natives of some culture, till the society should be thoroughly
developed.

"Each treasurer collected a peso as entrance fee from the initiated and
a medio (half) peso, as a monthly subscription for each member. With
the said funds there was created a central deposit in the treasury
of the Supreme Council, for the covering of the expenses of the
delegations, and the sustainment of the Solidaridad; and it was agreed
that once there should be sufficient capital, great enterprises,
of a nature undetermined, should be undertaken.

"The eternal question of money in this class of organizations
(52) gave rise to a serious falling out between Rizal and the Liga
(53), on which account their official relations were severed. The
subscriptions were badly collected, and those encharged with the
custody and turning in of what few funds did exist misapplied them
(54); this was what brought about the decadence of the league and
the cause of its falling into discredit and disrepute and for its
not prospering, in spite of the fact that among those who aided
it with their moral and metalic aid, but without formal or written
compromise (55), were a number of shameless filibusters, so much the
more repugnant as the brilliant social position they held under the
protection of Spain was elevated. Among many others may be cited the
wealthy proprietors Pedro and Francisco Roxas (56), Mariano Linjap,
Telesforo Chuidian, Luis R. Yangco, Antonio and Juan Luna, Felipe
Zamora, Eduardo Litonjua, Marcelino de los Santos, Máximo Paterno
(57) and Nazario Constantino (58).

"Of the members of the Supreme Council, only the following succeeded
in forming popular councils: Estanislao Legaspi who organized one
in Tondo, known as Talang Bakero; Andrés Bonifacio, one in Trozo,
known as Mayon; and Francisco Nacpil, one in Santa Cruz, known as
Mactan (59). The rest of the members of the Supreme Council only
succeeded in forming the following fruitless sections: Flores, one
in Ermita and Malate; Zulueta in Binondo; Rianzares in San Nicolás;
Francisco in Quiapo; Adriano and Mabini in Sampaloc and Nagtajan,
and Salvador in Pandacan.

"In the provinces also the Liga enjoyed such slow progress, that it was
not possible to organize to popular councils, but sections only, and
these were organized in the Laguna, by Vicente Reyes; in Batangas by
Felipe Agoncillo (60); in Nueva Ecija, Bentus and Natividad; in Tarlac
the notary del Rosario, and in Bulacán, Pampanga and other provinces
wealthy persons of the same. In time, there was not a Filipino of
wealth or career or of medium social position, who did not pertain to,
or aid and abet the Liga, apart from a few most honorable exceptions
(61) which it pleases me to recognize.

"At the commencement of the year 1894 and when the league had reached
the age of one year, the members agreed to the dissolution of the
society, both on account of the discords which continually sprung up in
its bosom, and for the fear of discovery by the authorities which had
already perceived something of the goings on (62). A grand assembly
of the leaders was called together and it was determined to gather
in as many documents as had been drawn up or circulated, and make a
bonfire of them, so that all compromising indications should be made
to disappear. The society became dissolved but it took a form more
hypocritical. The popular councils re-entered the masonic lodges, and
these took up the work of the Liga, a thing very easy to accomplish,
when we remember that there was not a single member of the society
who was not a freemason.

"There remained however, as a living remembrance of the Liga, a
committee formed of the lawyer Numeriano Adriano and Deodato Arellano
(a brother-in-law of Pilar) president and secretary, who had at their
orders some 20 or 30 members from among the most important of the
defunct Liga and who were known under the name of the compromisarios
(63). These enjoyed no special organization and worked with almost
entire independence. Their mission was the propagation of the La
Solidaridad and the gathering of funds for the sustainment of the
paper, and of the delegations in the Peninsula and elsewhere, with
which they sustained active political correspondence. The work was
continued with greater cunning by the lodges and by the compromisarios;
and they succeeded in keeping alive the spirit of protest in a good
part (the most influential) of the native element till the end of
the year 1895.

«About this time the populous empire of China was defeated by the
Japanese, and the Japanese Empire, having won the laurels of victory so
easily, began to consider the weaving of a net of preponderance in the
Occident. The Filipinos who followed with interest and satisfaction
our contrarieties in Cuba, considered the occasion propitious for
the Empire of the Rising Sun to copy in these islands the conduct
of the Americans in the Antilles. Japan became the fashion in the
Archipelago and its inhabitants were chosen as models of culture (64),
wealth, of liberty and strength. They sighed for their protection and
assistance, and to the attaining of it they uselessly directed their
efforts. Doroteo Cortés emigrated to Yokohama (65), and with him Ramos,
Baza, Español and others, where they established a separatist committee
in correspondence with that of Manila. Marcelo del Pilar prepared to
leave Madrid to join them, but died suddenly in Barcelona and finally
the foolish political schemers dreamed of the liberation of Rizal
(66) who had been deported to Dapitan, in order that he also should
follow Cortés and the others. From Manila there departed frequently
parties of wealthy Filipinos who went to Japan under the pretext of
making recreative, instructive or artistic voyages, but in reality
to conspire, and it is assured that they were listened to by some of
the official element of that nation (67). The Japanese corvette Kongo
(68) arrived in Manila in the month of May and no one could explain
its sudden appearance in the bay; but on the other hand the officers
were mysteriously banqueted by a commission of Filipinos in the Bazar
Japones (69) where they lodged. Causalities perhaps, but....

K. K. K. N. M. A. N. B.

KATAASTAASANG KALAGAYAN KATIPUNAN NANG MANGA ANAK NANG BAYAN.

Supreme Society of the Sons of the People [7].

Whilst Rizal, in Manila, was engaged in the organization of the
"Liga Filipina" into which only the well-to-do or educated classes
could enter (70), an attempt which, for that time, failed on account
of his immediate deportation, Marcelo H. del Pilar, from Madrid,
in July 1892, advised the creation of another association, which
was to be similar thereto, but which was to include the agricultural
laborers and persons of little or no education and instruction (71),
but who directed in the localities by the caciques and chiefs, were
to form an enormous nucleus which should, at the proper time, give
forth the cry of rebellion. He (Pilar) provided minute instructions
concerning the organization and forwarded a project of regulations.

"Deodato Arellano (brother in-law of Marcelo), Andrés Bonifacio,
Ladislao Dina and Teodoro Plata where those commissioned to carry into
practice the project of Pilar (72); they discussed the regulations and
added to them making them still more terrifying, agreeing that they
should all immediately proceed with the preparatory works, and they
were not interrupted till the conspiracy was discovered on the 19th of
August of this year (1896). Both the said organizers and the others who
composed the first Supreme Council, belonged to the «Liga filipina».

"The organization given to the society was analogous to that enjoyed by
the «Liga» (73) but amplified to the extent of anarchism, swearing
hatred and destruction to everything of a character or nature Spanish
(74), and sowing the seed of a race-hatred which has developed to
a great extent (75). The Supreme, the Provincial and the popular
Councils, the sections and the delegations ruled this horrible
association. The first governed the whole Tagalog Katipunan (76);
the second, that corresponding to a pueblo and the sections were
sub-divisions or fractions into which the popular councils were
divided. Those commissioned to form sections were called delegations,
and whilst they remained unconstituted, they depended directly upon
the Supreme Council. Every associate paid an entrance fee of a medio
peso, and a monthly subscription of a real. The collections were made
by the respective treasurers and passed into the central treasury
of the Supreme Council. The funds so gathered were utilized for the
succor of the brethren in their afflictions and sicknesses, for the
covering the expenses of the works of propaganda, and for the secret
acquisition of fire and other arms (77).

«As in freemasonry, the initiations (78) were performed with a wealth
of the ridiculous, and with unending extravagances; but of such a
nature, that the ignorant indian was fascinated and became converted
into a slave of his oath.

«The initiated were masked (79) as also was the person to be initiated;
before a table was placed a skull and crossbones, a triangle and two
candles; the person about to be initiated was told that the object of
the Katipunan [8] was the liberating of the Tagalog people, and the
expulsion of the Spaniards from the archipelago, or their destruction
(80); following this, came a series of questions and replies in the
which the martyrdom of Gomez, Burgos and Zamora (81), native priests
judged and condemned for their part in the rebellion of Cavite in 1872
was exalted, and they passed on to the proofs (82) which consisted in
imitating an assassination, a suicide, etc. This was followed by the
taking of an oath of striving to effect the liberation of the people
till death, an oath which demanded a blind obedience to the commands
of the superior and the preservation of the secrets of the association
under the pain of death (83). Finally, to terminate the ceremony,
they made with a dagger especially adapted to that use, an incision
in the arm of the person initiated and with the blood which flowed
from the wound thus made, the new katipunero signed his compromise
(see note 50.)

«The initiated were called brethren and had their «sacred words»
and their special signs of recognition. They were ruled by a code
which established punishments ranging from whipping till death (84)
and received no orders from anyone, or had no intercourse with anyone,
except with their immediate superiors. The details which might be
made mention of are infinite and curious, but it would make this
short memorial unending to speak of them all.

"All the matters of importance and organization were dealt with
in assemblies (85) constituted by the Supreme Councils and all the
presidents of the provincial and popular councils. The accords were
taken and discussions decided by a nominal votation and at least by
a majority of votes.

"Both the Supreme, the provincial and the popular Councils and the
sections held their periodical sessions in the which were discussed a
thousand different affairs, and the decisions of the Councils had to
be submitted to the approval of the immediate superior. The gatherings
were always held in different houses and localities, no day being set
aside as fixed, but the days of festivities or those upon which was
observed some ecclesiastical feast were chosen for that purpose (86),
under the pretext of banquets or dances in which the authorities had no
suspicion, and because on the said days these semi-public rejoicings
were permitted without the necessity of seeking the license of the
governing authorities.

«Both the provincial and the popular councils and the sections were
known by special names; the initiated were "baptized" with symbolic
appellations; and the documents were drawn up in the Tagalog dialect,
the most important being in secret code.

"The first Supreme Council was constituted on the 15th of July 1892,
and was as follows:

President Deodato Arellano.
Secretary Andrés Bonifacio.
Treasurer Valentin Diaz.
/ Ladislao Dina.
Councillors + Bricio Pantas.
\ Teodoro Plata.

Delegates were immediately appointed to establish sections in Tondo,
Binondo, Trozo, Sta. Cruz, Nagtajan, Sampaloc, Quiapo, Dilao (Paco)
and Intramuros. Commissioners set out with all rapidity to the
neighboring pueblos and provinces, and in a few weeks councils
were in working order in Caloocan, Malabon, Mandaloyan, San Juan
del Monte, Pandacan, Sta. Ana, and Pasay. In the Capital of Cavite
was constituted a popular council, and sections in Noveleta, Cavite
Viejo and Imus. The same occurred in San Isidro, Gapan and several
other pueblos of these provinces.

'Andrés Bonifacio, Secretary of the Supreme Council, displayed a
notable audacity and energy, and this united to a clear intelligence,
gave him a great predominance over his companions. This predominance
he asserted, and in 1893 brought about the destitution from the
presidency, of Deodato Arellano, Román Baza (87), chief clerk of
the Comandancia General de Marina being elevated to that office. On
account of the want of character and initiative on the part of the new
president, Bonifacio decided, by a coup-d'état if we may so call it,
to depose him also, putting himself in that office and becoming the
«dictator» of the Katipunan.

"Under the Presidency of Bonifacio, the society commenced an era of
febrile activity; the greater number of the tribunales of the pueblos
were converted into centres of propaganda, which were directed by the
municipalities. Pamphlets and proclamations against the friars and
the whole Spanish element were circulated in profusion (88). Injuries
and outrages were invented, and by these and a thousand and one other
infamous means, little by little, hatred and revenge were inculcated
into the mind of the indian.

"In 1895 Bonifacio took the first decisive steps towards the
organizing of an armed rebellion; he sent different delegations to
Dapitan to confer with Rizal and receive his advice and instruction
(89); he opened negotiations with the Japanese Government (90),
but did not succeed therein. But with his immense ascendancy over
the popular masses, an ascendancy beyond imagination, he declared
himself dictator. The secret aiders of the Katipunan who pertained
to the upper classes, offered funds of considerable amount, with the
which were acquired a good number of arms which were landed on the
coast of Cavite and Batangas with the aid of wealthy persons (91).

«In August of this year (1896) exaltation among the masses reached
its full height, and Bonifacio realizing the fact, prepared what
was necessary in order that in a short time, the conspiracy which
was to take effect on the same day and hour in almost all Luzon,
should be in readiness. The plan of the attack and taking of Manila
was coarsely conceived but it might have been successful and massacre,
sacking and pillage would have crowned the iniquitous work.

"At this time the Supreme Council was was composed as follows.

"In Tondo existed the popular Council Catagalugan presided over by
Alejandro Santiago; and the sections Cabuhayan, Catotohanan, Pagtibain,
Calingaan and Bagongsilang, presided over by Hilarion Cruz, Braulio
Rivera, Cipriano Pacheco, Nicolás Rivera, and Deogracias Fajardo.

"In Sta. Cruz the popular Council Laonlaan presided over by Julian
Nepomuceno, and the sections Tanglao and Dimas Alang [9] by Procopio
Bonifacio and Restituto Javier.

"In Trozo the popular Council Dapitan [10] presided over by Francisco
Carreón, and the sections Silanganan and Alapaap, by Juan de la Cruz
and R. Concha.

"In Binondo the popular Council Ilog Pasig by Faustino Mañalac.

"In Concepción and Dilao (Paco) the popular Council Mahiganti,
presided over by Rafael Gutiérrez, and the sections Panday and Ilog
with a delegation in Ermita.

"But why continue? It would not be exaggerating to assert that the
fourth of the native population pertained to the Katipunan, and the
task of consigning more names would be useless, as nothing new would
be discovered.

"Astounding is the number of the initiated; in Manila and its province
alone they exceed 14,000, and in the provinces of Cavite, Batangas,
Laguna and Nueva Ecija there are no less than 20,000. Adding to
this number those of the remainder of Luzon, the total will ascend
to an enormous mass of "illusioned" who bowed in obedience to an
inquisitous schemer. It must be recognized, however, that Bonifacio
is not a common man; of active character, energetic and bold, gifted
with a facility of expression in his language which suggested itself
to his countrymen; of a criterion clear but badly cultivated by the
reading of books of an elevated style and a pernicious character [11]
and possessed of an unfathomable ambition--such was the warehouse
porter who had charge of the store house of the foreign commercial
house of Fressel and Co. in Calle Nueva, Binondo [12].

"His proclamations, pamphlets, and circulars although not a model of
literature were possessed of a certain amount of culture.

"In Calle Clavel, in the dwelling house of Alejandro Santiago, the
Katipunan possessed a secret printing establishment, in which were
prepared many most injurious and insulting publications. There also was
edited and published the paper Kalayaan (Liberty) (93) which only twice
saw the light and which was supposed to have been printed in Yokohama,
(it bearing the name of that town as the place of publication) and
was published over the signature of Marcelo H. del Pilar. This was
all false, all studied out for the purpose of throwing dust in the
eyes of the local authorities. The paper was edited by Bonifacio, his
brother-in-law Teodoro Plata and the secretary of the Supreme Council,
Emilio Jacinto, a young student of law, of no scanty intelligence.

"On the 19th of August last (1896) the conspiracy was denounced and
a great number of imprisonments were made by this Corps. Bonifacio
and those more closely connected with him in his schemes, fled aghast
to the neighboring pueblo of Caloocan and there remained hidden in
the house of the Capitan Municipal (a native) and in that of the
Capitán Pasado (also a native) Adriano de J, father-in-law to Andrés
Bonifacio. On the 23rd Bonifacio set out for the barrio of Balintauac,
followed by some 200 inhabitants of Caloocan; on the 24th they were
combatted by the Civil Guard in the fields of the said pueblo and
fled to their former hiding place.

"The Supreme Council convoked a large assembly to be held on the
following day in the said barrio, to which gathered more than 500
members; there a discussion took place concerning the steps which
would have to be taken in view of the failure of the conspiracy, and
of the imprisonments which were being made. Some, feeling repentant,
desired to return to a legal status, submitting to the Spanish
authority but the president Bonifacio protested, proposing immediate
rebellion. Both propositions were put to the vote, and as a result,
that of the president gained by an immense majority; so much for the
prestige of Andrés Bonifacio! (94).

"The orders were circulated with rapidity throughout Manila, Cavite,
Nueva Ecija and other provinces, commanding that armed rebellion
should commence at day-break of Sunday the 30th. The day and hour
assigned finally arrived, and the whole province of Manila broke out;
the rebels committing a thousand and one abuses and crimes upon as many
Europeans and loyal natives as were encountered. Like wild beasts they
attacked the waterworks and the powder station situated at San Juan
del Monte from whence they were valiantly driven back by a section
of artillery and another of the 70th regiment. Simultaneously they
attempted to invade the suburb of Sampaloc by way of Santa Mesa and
there also they were combatted and dispersed by 60 Veteran Guards
who prevented, by their defence, a day of mourning for the city of
Manila. All Cavite, except the capital, arose in insurrection on
the afternoon of the 31st., assassinating and disarming the whole
of the Civil Guard of the province, after an heroic defence on the
part of the latter. They assaulted the convents and estates of the
Religious Orders and murdered the defenseless ministers of the Lord
(95). On the 3rd of September the capital of Nueva Ecija was attacked
by large masses of rebels, and the colony [13] and the Civil Guard
heroically resisted until the arrival, from Manila, of a column which
combatted the enemy and saved that handful of Spaniards from a certain
death. But why continue to relate events so well known to all [14].

DENOUNCEMENT OF THE CONSPIRACY AND ITS DISCOVERER.

"Teodoro Patiño. A name which all Spaniards should pronounce with
pleasure, because, by his repentance, inspired by divine Providence
(96), Spain was saved from an unending series of bitter experiences.

"Patiño, a workman in the printing establishment of the Diario de
Manila, pertained to the Katipunan of Tondo, as did also the majority
of the compositors and book binders of the said establishment.

"Repentant and fearful of the increase of the association, and of
the criminal projects it pursued, he decided to denounce it to
his sister, a student of the College of Looban, directed by the
learned and virtuous Sisters of Mercy (97). His sister made known
the denunciation to her Superior who called Patiño into her presence;
and realizing the gravity which surrounded the matter, sent him to the
Rev. P. Mariano Gil, parish priest of Tondo (98), a suburb of Manila;
to this Rev. Father, Patiño repeated all that he had manifested, and
all that he could know, he being only a simple initiated member. He
affirmed that in the printing establishment of the Diario receipts
and proclamations were printed, and daggers were secretly made for
the Katipunan, and he offered, moreover, to make known where the
lithographic stones used for the printing were hidden.

"Srs. Grund and Cortés, lieutenants of the sub-division of the Veterana
of that district, were called to the convent by P. Gil, who expounded
to them all that had occurred. These officers made known the facts to
their chiefs, and constituted themselves into a "cuartelillo". That
same night there fell into the power of P. Gil the lithographic stones,
some receipts and printed regulations of the Katipunan: objects which
were placed at the disposition of this Corps. In the "cuartelillo"
Patiño was minutely examined, and immediate proceedings were commenced
for the arrest of 22 oath bound katipuneros, whose houses were also
searched. In this search an abundance of documents and effects which
justified the denunciation were encountered. From that time no stone
was left unturned by the officers and guards of this Corps, who for
15 days worked unceasingly and untiringly that their labor might be
crowned with the greatest success.

"More than 500 prisoners of importance, among those who were convicted
and among those who confessed, were handed over to the Courts of
Justice together with all the documents, books, pamphlets, seals,
attributes and the archives of the Supreme Council. The back of the
vast conspiracy was broken; some of the guilty have already expiated
their crimes (99), many have suffered deportation, (100) whilst no
few still remain in prison awaiting the decision of human justice.

"If with our aid we have contributed to the salvation of this portion
of Spanish territory, what better recompense and reward for this
Section of the Guardia Civil Veterana?

"Manila, 28th October 1896--Olegario Diaz--Signed--The document bears
a seal which reads: Sección de Guardia Civil Veterana.--Manila.

Here ends the document which forms the text. In continuation follow
the notes with their corresponding numbers.

NOTES.

These notes are, as regards historical
matter, chiefly taken from Spanish
official documents drawn up as a
result of juridical procee-
dings against certain
individuals accused
of treason.

Note 2. In that period of time in which the evil effects of freemasonry
began to tell upon the public and private life of the government
officials and upon the morals of the people in general, the Civil
Governor of Manila, D. Justo Martin Lunas (1886), gave a ball to
which the cream of Manila society was invited. Among the selections
for the evening was an extravagant item, nothing more or less than
... a can-can! This in itself was enough; but what made the matter
so much the worse was that the governor had invited the venerable
Archbishop of Manila to the ball. The news of the innovation spread
far and wide, and very soon the whole city was in a state of wild
excitement. In the defense of public morals the Archbishop deemed it
necessary to issue a pastoral letter condemning such spectacles.

Although not directed at that particular "school of scandal", this
pastoral was interpreted by all those concerned, as well as by the
public in general, as a severe lesson for Sr. Lunas and those who
had gathered in the government house to dance the can-can or to take
pleasure therein. Hence Sr. Luna and his party considered themselves
offended, and did not hesitate to take revenge when an opportunity
occurred, upon the aged and infirm Archbishop who did all he had done,
in defense of the morals of his flock.

From this event sprung the seed which gave rise, later on, to the
famous, or rather infamous manifestation of '88: an insensate campaign
inspired against the Religious Orders by these offended ones and
their followers (See note 30).

The Civil Governor at that time was D. José Centeno y García an active
propagator of freemasonry, holding the 33rd degree. He, together
with Sr. Quiroja, fostered and godfathered the "manifestation". In
this semi-official insult to Archbishop Payo, an insult so ably
analysed by Sr. Retana [15], we have one of the best examples that
could be furnished of the methods adopted by the masonic enemies of
the Catholic faith in this archipelago. This manifestation, fostered
by a governor who drew down upon himself the righteous ire of all
honorable men and women by reason of his protection of the houses
of ill-fame in and about the city, was a truly masonic invention by
which many, in fact some 98% of those who signed it, were grossly
deceived. The following notes taken from the analysis of Sr. Retana,
will give an idea of the real value of the "manifestation" and the
part the people had therein. In the Suburb of Sta. Cruz there were
144 people who signed the document, that is to say there were 144
names. Of these no less than 56 were unknown, 3 were minors and 3 did
not recognize their signatures; 52 were natives and 8 were Chinese
half-castes. In Sampaloc: 61 signatures, all of which were of indians
none of whom followed trades or professions which necessitated the
use of brain power. In Malate: 38 signatures, 31 of indians, only 15
of whom understood Spanish. In Binondo: 41, 31 of whom were indians;
five minors. In Sta. Ana, out of 104, the number of minors was 14,
and 50 did not understand Spanish; 66 were indians. In Caloocan: 80
signatures of which 55 were indians who did not understand Spanish; 38
were laborers, 7 were minors. In Navotas: 140 signatures; 49 laborers,
and 49 fishermen; 127 did not understand Spanish. In Mariquina:
68, 38 of whom were laborers, 51 did not understand Spanish. In San
Fernando de Dilao (Paco): 35; 6 minors and all indians. In San Mateo,
50 signatures; 39 laborers, 45 indians, 41 of whom did not understand
Spanish. In San Miguel 49; and here comes the crowning piece of the
magnificent work, for of these 49 no fewer than 16 had died! yes died
previous to the drawing up of the document and therefore could not
possibly have signed it; moreover 7 did not recognize their signatures,
and all were indians.

In recapitulation; there were 810 signatures; of these 85 did not
declare on examination, 56 were unknown, 39 were minors, 22 did not
recognize their signatures and 16 had died previous to the drawing
up of the document (Feb. 20th 1888). This brings the 810 down to
592. Of these 592 signatures 208 were of laborers, 50 of fishermen,
31 of carpenters, 7 washermen and 5 barbers: a total of 301 persons
whose occupations called for no particular amount of education, and
whose interest and concern in such a movement as this may be judged
from their social standing. Deducting these 301 from the remaining 592
we have 291 left for further analysis. Of these 25 were of tailors,
4 singers (!) and 3 school masters; 58 escribientes whose occupation
it is to make clean copies of documents and other manuscript, the most
that can be said of the majority of them being that they can write
well, not an uncommon thing anyhow for a filipino; 11 of musicians,
men who lead the life of crickets, enjoying hunger by day and noise
by night; 9 type-setters, men who after having set a dozen columns
of material could not tell you anything of the subject they were
composing, in other words, men who like the escribientes reproduce
mechanically without knowing what they are reproducing; this gives us
107 of another grade leaving 184 to be divided among the many odds
and ends of occupations followed by the native to earn his "fish
and rice". No less than 384 of the number did not understand Spanish
and 13 could not write. In the matter of races: ONE was a Spaniard,
Enrique Rodriguez de los Palacios who called himself a merchant and
was domiciled in Binondo. Upon investigation it turned out that he
also had been fooled and that he had signed the protest because he had
been told that other Spaniards had also signed it; as to its contents
he affirmed that he knew nothing. One was a Spanish mestizo, 66 were
Chinese half-castes and 524 were indians. So much for the famous
manifestation which resulted in giving a most decisive blow to the
moral and social standing of those who prepared and those who signed
it. Those concerned therein learned the bitter lesson that "they who
dig pits for their neighbors are apt to fall therein themselves."

The common opinion has always been that the document in question
was drawn up by Doroteo Cortés (see note 11) who had on several
occasions been under police vigilance; had been expelled from Navotas
and compelled to reside within the walled city, later on pardoned,
but still kept under police surveillance. But however that may be,
the document was infamous in the extreme, and was the precursor of
the modern campaign against the Religious Orders. From that time to
this present, this campaign has continued to spread, and is still
being fostered by the Federal Party.

Another of the advanced ideas which saw the light of day during
the interim governorship of D. José Centeno y Garcia, a 33rd
degree freemason and a stout republican, was the toleration, for
the first time in the history of the Archipelago, of houses of
prostitution. Centeno was a governor who, having erred considerably
during his governorship, attempted some years later to regain public
confidence by the publication of an insulting pamphlet against the
Religious Orders. This novelty of semi-official houses of ill-fame was,
for Manila, a most genuine expression of modern democracy. Scandals
until then unheard of or undreamed of in Manila, became the order
of the day. White girls imported or inveigled, were hired out by
their mistresses to pander to the sensual appetites of blacks, merely
because the said black-skinned sensualists were wealthy enough to pay
the price demanded. What edification! Fundicion street became a centre
in which the scandals daily increased in number and importance. The
native weaned after many long years of careful training at the hands of
the Religious Orders, from the vices in which he was found submerged
at the time of the Spanish Conquest, was brought face to face with
the same scandalous surroundings, introduced by people of the same
white race which had removed his forefathers therefrom. Gradually but
surely this leaven of corruption has eaten its way into the customs
of the people, and to-day we are witnesses of its terrible effects. A
comparison of the public morals of to-day with those of 20 years or
so ago, would reveal facts which would astound many of those who are
at a loss to account for the reason of the existence of the "querida"
evil among so many of the Filipinos of modern Manila. A quarter of
a century ago Manila was a paradise to what it is to-day, crimes so
common in these days that they are scarcely worth recording, were
unheard of; and even drunkenness was almost entirely confined to
foreign sailors. What Manila is to-day it owes to the advanced and
anti religious ideas introduced by freemasonry and modern democracy.

Note 3. Separatism, vulgarly called filibusterism, has always,
in the Philippines, been marked by essential characteristics. It
was always, under the circumstances by which it was surrounded,
necessarily anti-patriotic. One thing which helped to give it the
robust life it enjoyed among the middle class of people, was the
supposition of the existence of a Tagalog civilization anterior
to the discovery of the archipelago by the famous Magallanes. This
fantastic doctrine was preached and propagated principally by two
of the more prominent Filipinos, Pedro Paterno and José Rizal. The
former, much less cultured than Rizal, was the one to whom the most
insensate ideas on this subject were owing, and this because although
Rizal upheld the idea, he was led to do so by his perverse character
rather than by his belief; whilst Paterno really believes in this
pre-Spanish civilization, and that to such a degree that many of his
own country-men call him a fool and ridicule him. Another essential
mark was the enmity demonstrated against the Religious Orders. But few,
if any at all of the propagators of the doctrines of separatism labored
outside of the four walls of the masonic lodge room. In other words
they were freemasons. Masonry was to them a medium through which they
might carry on their conspiracies; it was an excuse for the creation
of the spirit of association, till then unknown in the Philippines.

The aims of separatism may be classed as direct and indirect. The
indirect aim was the independence of the country from the yoke of
Spain. At the best this idea of independence was but second hand,
a lesson learned by heart by a scholar whose power of thought was
insufficient to enable him to grasp the true meaning of the words of
the lesson. The average Filipino lacks the sentiment of nationality;
hence in the minds of the majority of the people independence is
but the enjoyment of the unbridled liberty to do as they please,
in fact to revert to the times of their ancestors when everyone who
could exert an authority was a king, a prince or a ruler of some
description. To the Filipino it is of little importance whether his
sovereign or his supreme ruler be the King of Spain or the President
of the U. S. of America, as long as he is protected from his "friends"
and from his own country-men and may enjoy his cock-fighting and have
the necessary supply of rice and fish for his daily sustenance.

The direct aims of the separatists were those they sought in public,
viz: representation in the Spanish Cortes, the expulsion of the
Religious Orders, etc., etc. The result of representation in the Cortes
would have been a veritable comedy; that of the expulsion of the Friars
a decided tragedy for Spain, in as much as the Religious was ever the
backbone of the administration of the colony. The consequences of the
independence of the country would have been equally disastrous. There
would have been the tremendous preponderance of the black over the
white and eventually inter-tribal disputes and even armed struggles
for the mastery. This would entail the complete stagnation of the
moral and material progress of the people, who would gradually but
surely drift back into the savage ways of their ancestors. And at
last, who knows but that Japan or perhaps China would have to step
in to save the inhabitants from becoming cannibals.

This doctrine of separatism was the doctrine disseminated by Filipino
masonry, a daughter of Spanish freemasonry. Filipino freemasonry
however, was to a great extent addicted to views not held or sustained
by the Gr. Or. Español, and hence did not make common cause with
Universal Freemasonry, although it used its ritual, its signs and
its name, to shield from public view those of its labors which could
not be allowed to see the light of day. Hence the diving into the
subject of Universal Freemasonry is somewhat irrelevant to our present
study, suffice it to say that the brotherhood, universal as it is,
suffers no other division than that into families. Its aim is one;
its methods one; its doctrine one [16]; it is the worldly imitation
of the unparalleled Catholic unity of divine foundation.

The Spanish family was founded in 1811 by the Count de
Grasse-Tilley. On the 21st of February 1804 the Supreme Council
of Charleston issued a circular to the Count in which it said
among other things which demonstrate the aim of the foundation:
"Above the idea of country is the idea of humanity"; "frontiers are
capricious demarcations imposed by the use of force." And others of
the same nature.

When the Count set forth to found the Spanish Supreme Council he was
armed with a letters patent issued by the Supreme Council of Charleston
containing this sentence: "the masonic solidity will never be effective
whilst the brethren do not recognize one only power, as is one only
the earth we inhabit, and one also the horizon we contemplate.... To
unify, therefore, the masonic labors we all journey to the one end to
which the work of this Supreme Council is directed, and hence what
we have pointed out to Spain as one of the points in which is more
necessary than elsewhere the one direction to which we refer."

In 1882 Spanish freemasons were divided into different Orientes each
of which claimed continuity with the institution of Grasse-Tilley;
the matter was finally settled by the Supreme Council of Charleston.

Opinion is divided on the question of the responsibility of the
Spanish freemason lodges or rather the ruling "Oriente" for the
beliefs and practices of their filipino brethren. That they were
indirectly responsible is more than certain; and oft-times they were
so indirectly. D. Manuel Sastrón ex-Deputy to the Spanish Cortes,
ex-Civil Governor of the Philippines, speaking on this subject says:
"It is not possible for us on any account to fall in line with these
suspicious reasonings: never have we had a disposition to form a part
of such a sect, because we are old time Christians; but we repeat that
we cannot believe nor do we imagine that any masonic centre composed of
peninsular Spaniards could tolerate, and much less foment consciously,
the propagation of doctrines which, whatever masonry brought about
in the Philippines, could have given origin to the congregation of
separatist elements."

"Nevertheless side by side with this firm conviction we repeat
what we tersely maintained, viz: that freemasonry has been the
medium which marshalled the element which generalled the Filipino
insurrection. Filibusterism knew how to exploit it to a fine point."

"We do not find it inconvenient to affirm, but just the opposite, we
repeat with pleasure and absolute belief that Spanish freemasonry was
ignorant of the true ends of the Filipino masons. But it is proved to
our way of thinking, to the point of evidence, that Filipino masonry
pursued no other ends than the independence of those islands (the
Philippines.)" [17]

It must be noted that this is the opinion of a Spanish patriot, for
a patriot Sastrón certainly was, and what is more natural than that
a true patriot should doubt the possibility of his own countrymen
mixing themselves up in anti-patriotic movements: Yet while Sastrón
and other writers would redeem their fellow countrymen from such a
stain as that of treason, I am inclined to believe that the asserted
ignorance of the Spanish freemason was too often official, that is
to say it was not genuine, but limited to the members of the society
who enjoyed the privileges of the lower degrees.

There are two sides to every question, however, and that the "other
side" may be given a fair hearing, I will quote a declaration of
Antonio Luna on this subject. Luna, among the many statements made
before the Lieut. Col. in command of the Cuartel de Caballeria, on the
8th of October 1896, confessed that "in the year 1890 or 91, of his
own free-will, he formed a masonic project based on Spanish masonry:
a project which might, at its proper time be applied to filibuster
conspiracy. This project was discussed and approved by the Oriente
Español in Madrid; but that center did not know the secondary ends
to which it would be applied.... Of his own free-will he manifested
that his ideas were, when he formed the project, anti-Spanish...."

With rare exceptions the Filipinos who left their native soil to
finish their education in the Spanish peninsula, were those to whom
the real work of separatism is owing. The Filipino at home who has
fallen into line with his foreign educated brother is but a blind
worker. And the Filipino who went to Spain was as a rule, a very
general rule, taken under the sheltering care of Miguel Morayta (see
note 13). The responsibility therefore for the ideas inculcated into
the minds of those "students" lies, and that heavily, upon Morayta,
the chief of that family of freemasonry which claims ignorance of the
aims of its filipino membership. The only logical excuse that can be
brought forwards is that filipino freemasonry degenerated. When once it
took root in the Archipelago it spread with wonderful rapidity. The
adepts were for the most part Chinese half-castes; and little by
little that strange train of thought of the native, whether he be
full blooded or mixed, a train of thought which, like the filipino
pony is accustomed to walk backwards when it should go forwards,
or like the patient carabao which too often lies down just at the
moment when its services are the most needed to drag a load over a
mud hole, carried the would-be citizens of an independent country to
the verge of political insanity. Certain it is that as the idea of
separation became more and more developed the Spanish masons who were
member of the Filipino lodges severed their connection therewith. But
yet it does not appear within the limits of common sense to believe
that the Spanish masons were ignorant; the greater probability is
that they were too indulgent, too confiding. To hold too fast to the
excuse of ignorance is to profess oneself very ignorant. But whether
it was ignorance or the wanting of even that species of patriotism
which one expects to find in beasts of burden (for every horse knows
his own stables) the black fact still remains that Spanish masonry
gave birth to, and fostered, Filipino freemasonry or in other words,
the katipunan.

However, be the degree of ignorance what it may, we cannot overlook
the fact that the actions of the Tagalog freemasons, the katipunan
if you will, for the one and the other are the same thing under
different names, were the cause of no little surprise to the Grand
Oriente Español. The filipino mason was a traitor to the mother which
gave him being and nourished him into activity: a traitor who used
the cover of the freemason lodge only that he might the easier and
safer hatch out his plot to gain, by the most brutal means imaginable,
the independence of his country.

In his declaration made in the presence of Colonel Francisco Olive
y Garcia and others on the 23rd of September 1896, Moises Salvador
Francisco, of Quiapo (Manila) stated that "in April 1891 he came to
Manila bringing with him a copy of the agreements arrived at by the
Junta of Madrid, and these he handed over to Timoteo Paez to see if
masonic lodges could be established as a commencement of the work. In
the following year of 1892 Pedro Serrano arrived from Spain and then
Masonry (native) was introduced into the Philippines, the first lodge
instituted being the Nilad."

To give some idea of the separatist aims which gave life and
nourishment to the Tagalog revolt, I will quote a few extracts taken
from masonic documents, and from the declarations, made by persons
complicated in the conspiracy. These declarations were made in the
presence of the appointed judge, Col. D. Francisco Olive y Garcia,
and others, and are of capital interest in the study of the rise and
fall of the filipino "commune".

The citations are as follows:

I. In an act of Session of the Katipunan Sur at the commencement of
the year 1896, the session being opened, the president don Agustin
Tantoko, a native priest [18], invited the membership present to
express its opinion concerning the questions proposed, viz: how
ought we to act towards society; towards ourselves; and how ought
we to act in case of surprise. Mariano Kalisan considered, dealing
with the first question, that "as their principal object was not to
leave alive any Spaniard in all the future Filipino republic" they
should procure to make friends with them as much as possible in order
to be able to carry out their plans with more surety when the time
should arrive to give the cry of independence. D. Gabino Tantoko,
brother of the president, considered that the said principle should
be carried out especially in dealing with the members of the Religious
Orders. Both propositions were accepted.

As regards the second question, Epifanio Ramos proposed that meetings
should be held as seldom as possible "in order to avoid scandals".

In case of surprise, Hermenegildo García considered that "the
strongest fort lay in denial." The brothers Tantoko remarked that such
surprise was almost impossible seeing that they had determined "not
to leave alive any of those who might surprise them." The president
moreover remarked that, from that time forward, in case of danger,
"they should destroy all the papers they held in their power, such
as acts, receipts, letters, plans and especially the arms they held,
in case the blow they were to deal in Manila should not succeed." This
was accepted unanimously.

In reply to a question, the president affirmed that "all the sections
of Katipunan existing in the future Filipino republic pursued the
same end: viz: the independence of the Filipino people, the release
from the yoke of the step-mother [19] Spain."

II. In a document dated the 12th of June 1896 and giving instructions
to those who should carry out the proposed slaughter of all the
Spaniards in Manila, we read:

"2nd. Once the signal is given every bro. shall fulfill the duty
imposed upon him by this Gr. Reg. Log. without considerations of any
kind, neither of parentage, friendship nor of gratitude, etc."

"4th. The blow having been struck at the Captain General and the other
Spanish Authorities, the loyals shall attack the convents and shall
behead their infamous inhabitants, respecting the wealth contained
in the said convents; this shall be gathered ... etc."

"6th. On the following day the bbro. designated shall bury all the
bodies of their hateful oppressors in the field of Bagumbayan together
with their wives and children, and on the site shall later on be raised
a monument commemorative of the independence of the G. N. F. (Gran
Nación Filipina)."

"7th. The bodies of the members of the Religious Orders shall not be
buried, but burned in just payment for the felonies (sic) which they
committed during life against the Filipino nation during the three
hundred years of their nefarious domination." [20]

This infamous document is signed by the president of the
executive commission by the Gr. Mast. adj. Giordano Bruno, and the
Gr. Sec. Galileo. [21]

III. In his declaration made before Col. Olive y García, the second
Lieutenant D. Benedicto Nijaga y Polonis, a native of Carbeyeng,
province of Samar, stated that the conspiracy was entered into for
the purpose of securing from Spain, by peaceful means, or by the
process of revolution, the independence of the country. He affirmed
moreover that, in the case of revolution, the aid of Japan was to be
sought and that the co-operation of the native troops was expected:
and that the plan of campaign of the rebels who were in San Mateo,
was to "fall upon Manila", the native infantry sent out to meet the
attack to pass over to the rebel ranks.

IV. In his declaration made in Manila before the same judge, Pio
Valenzuela y Alejandrino stated that he was one of the members of the
Interior Supreme Council of the Katipunan, the aim of which was to
collect a large amount of money and promote a general rising in order
to declare the independence of the islands under the protectorate
of the Empire of Japan. Further on he stated that the rising was to
have taken place at 7 o'clock p. m. on the 29th of August, entry being
made into Manila and its suburbs, the rebels "killing the Spaniards,
and the natives and Chinese who did not wish to follow them, and
then devoting themselves to the sacking of the town, to robbery and
incendiarism and the violation of women."

V. Romualdo de J., sculptor of Sta. Cruz, Manila, declared that he had
founded the Katipunan in 1888, the year in which the manifestation
against the Archbishop was made; he defined the aim of the society
to be "the killing of all the Spaniards and the taking possession of
the islands."

VI. In his declaration made in Cavite, September 3, 1896, Alfonso
Ocampo affirmed that according to the plans formulated, they
were "to make the assault, killing and robbing all the peninsular
Spaniards." And moreover, that "the rebellion had for its object the
assassination of all the peninsular Spaniards, the violation and
beheading afterwards of their wives and of their children even to
the youngest."

Many others might be cited; with these six samples an idea may be
gathered of the progressive idea advocated or fostered by Rizal,
Pilar, Lopez, Ponce, the Lunas, Rosario, Cortés, and others who were
inspired by Morayta, the Grand Master of the Gran Oriente Español.

Note 4. The then Civil Governor of Manila, in a report to the Colonial
Minister concerning what was taking place in Manila says, speaking
of this Corps:

"... this Corps of Vigilance which, although composed of no more than
45 persons including the inspectors of the same ... renders a service
(to the Government in secret service work) which should be confided
to 100 persons, considering the nature and the amount of the work
undertaken and performed daily, from the day of the formation of the
Corps to this day: a period of about a year. The interesting body of
police which under my orders has performed such valuable services,
is that which has attained greatest success in the fruitful labor of
making clear the vandalistic events we have been experiencing."

Note 5. Filibusters: more properly called separatists. Noah Webster
describes a filibuster as a "lawless military adventurer, especially
one in quest of plunder; a free-booter, a pirate." Hence, taken
in its true meaning, the word does not apply to the separatists of
the Philippines. Retana classifies the filibuster in three groups:
the first: he who, thinking little or nothing of the independence
of his country, showed more or less aversion to the peninsular
Spaniards. 2. He who, under the pretext or without it, of illustrating
his countrymen, inculcated into their minds political ideas which,
without meriting the qualification of subversive, tended to incite
them against supposed oppressions of the Spaniards; against all
things which appeared behind the times, hence according to their way
of arguing, against the Religious Corporations, to which they owed
everything except their anti-Spaniardism. As a rule those belonging
to this group professed great love for the mother-country and did
not preach ideas of independence; they held the belief that theirs
was the duty to prepare the way for the emancipation which should
be attained by their grandchildren. And 3. Those whose aim was to
attain the emancipation of their country as soon as possible. This
latter group were the true separatists. It is however difficult to
distinguish between the filibuster so called, and the true separatist;
perhaps the only admissible distinction is that the separatist is a man
of peaceful methods whilst the filibuster is a man of struggles. Rizal
was more or less a separatist, Andrés Bonifacio a veritable filibuster.

Note 6. Sr. Olive was a gentleman who well deserved the respect and
honor paid to him by his nation, and the hatred of those whose plans of
treachery he thwarted and who, in spiteful revenge, have gone so far as
to accuse him of using torture and other forcible means of extorting
confessions, many of which they claim to have been false. Sr. Olive
was too kind-hearted a man to stoop to such methods even had the
circumstances demanded the use of moderate physical persuasion.

At one time Sr. Olive was the Governor of the Marianas Islands
concerning the which he wrote and published a very interesting
memoir. He was at that time Lieut. Colonel.

Later on he was made Colonel and as such was placed at the head of
one of the sections of the Guardia Civil of Manila. He was secretary
of the sub-inspection of arms of the Philippines. When a state of
war was declared, the charges which were at that time being prepared
in connection with the insurrection, were handed over to Sr. Olive,
who with a zeal worthy of praise, and an energy too seldom exerted,
commenced to deal out strict justice to the enemies of their
country. About a year and a half ago Sr. Olive was made General
of Brigade.

Note 7. According to a pamphlet written by a pseudonymous freemason and
printed in Paris in 1896, the first lodge founded in the Philippines
was that established in Cavite about 1860 under the name of Luz
Filipina and subject to the Gr. Or. Lusitian, enjoying immediate
correspondence with the Portuguese lodges of Macao and Hong-Kong
which served as intermediaries between that lodge and those of other
neighboring countries.

Another statement however, from the pen of Sr. Nicolas Diaz y Pérez
who formed his data from the original documents of the lodges, places
the first foundation at the end of the year 1834. At this time,
says Sr. Diaz, D. Mariano Marti, who died twenty-seven years later,
whilst on his return to Spain, founded, together with others, lodges
in various parts of the Archipelago, but they did not prosper and soon
dissolved. The epoch of intrigues which produced so much disquietude
and perversion of moral customs and ideas, more especially in the
Tagal provinces, commenced about 1868. The masonic activity at that
time was owing greatly to the political intriguers who were deported
from Spain to this archipelago, where their influence was felt in no
small degree, to the detriment of public morals.

About 1872, during the interim government of Gen. Blanco Valderrama,
a lodge was founded in Sampaloc, subject to the Gr. Or. Esp.,
and composed entirely of peninsular Spaniards with the exclusion
of natives.

In the same year D. Rufino Pascual Torrejón reached Manila and united
his efforts to those of Marti, founding lodges purely Spanish.

On the first of March 1874 was created the lodge "Luz de Oriente" under
the obedience of the Gr. Or. de Esp., the Gr. Comend. being D. Juan
de la Somera. This was really the first successful establishment of
masonry in the Philippines. The cited Sr. Diaz y Pérez says on this
point; "It may be said that freemasonry regularly constituted in the
Philippines, dates from the 1st. of March 1874, with the creation of
the lodge Luz de Oriente...."

On the 1st of March 1875 was installed the Gr. L. Departmental,
D. Rufino Pascual Torrejon being the Gr. President.

Up to the year 1884 the lodges of the Philippines did not admit to
their membership either indians or half-castes; but since that time,
and upon the initiative of the Gr. Mast. of the Gr. Or. Esp. the doors
of the lodges were opened to all indians and half-castes who could read
or write. Later on purely native lodges were founded and from that time
Spain lost, little by little but surely, her hold upon the people,
with the result that she eventually lost her colony. What masonry
has accomplished in other parts of the world it also accomplished
here very effectually. It laid the foundation for the undermining of
society, bringing forth a generation of traitors and building up a
kingdom for anti-Christ.

As has been proved over and over again by the many masonic documents
which have been discovered, freemasonry was ever anti-Catholic
in the Philippines; but it was not until it had degenerated into
filibusterism that the anti-Spanish spirit really took shape. Year
by year this spirit spread and more, especially among the natives
and half-castes of less intellectual capacity. Among this element,
separatist ideas spread with marvelous rapidity owing to the
peculiarity of the character of the native and of the half-caste,
more especially the Chinese half-caste. (See note 19).

Up to 1890, even Filipino masonry enjoyed but insignificant
development. By 1892, however, it had spread widely, and in the
following year Manila was gifted with a female lodge founded on the
18th of July of that year, under the name of "La Semilla", of which
Rosario Villareal, the daughter of Faustino Villareal, was declared
the Ven. Gr. Mistress.

From this time the element of politico-social decomposition
gained ground among the native and half-caste population. New ideas
continually gave place to the old and as the aims and purposes of the
lodges degenerated, these centers of anti-catholic propaganda became
more and more anti-Spanish.

Isabelo de los Reyes, in an attempted defense of his "friends",
makes the important confession that "Filipino freemasonry was not so
inoffensive as it was believed.... The "Liga" at least was a school of
conspiracy, and in truth, the Filipinos did not turn out bad pupils."

Another demonstration of the inoffensiveness of freemasonry is the
following series of facts taken from a pamphlet published in 1896 in
Paris by Antonio Regidor under the pseudonym of Francisco Engracio
Vergara. Regidor was a distinguished figure in the attempted revolt
of 1872, and hence may justly be supposed to know something of the
matter of which he speaks. He says:

"By reason of the rising of Cavite many Filipinos characterized as
progressives were deported to Marianas.... To the masons of Hong-Kong
was owing the flight of several Filipinos...."

"The foreign masons distributed arms in Negros, Mindanao and Jolo. The
official bank of Singapore distributed in Cebu, Leyte and Bohol over
£80,000 stg., and that of Hong-Kong more than £200,000 in Panay and
Negros.... The French freemasons at the petition of brother Paraiso,
went to aid also the escape of the deported in Marianas."

Note 8. Rizal and others: Of this group Rizal, Pilar, the Lunas and
Cortés, formed the more guilty part, they being men of superior
education and more enlightened minds. Rizal was the center upon
which almost everything connected with the revolt turned. During
his younger days he lived with his parents in Calamba, where they
occupied a stretch of land owned by the Dominican Corporation. The
Rizal family was one of those most favored by the Dominicans [22],
and one of those ungrateful ones too, which commenced law-suit against
the said Corporation to unjustly possess themselves of the land they
held at rent.

Rizal received his secondary education at the Ateneo Municipal
conducted by the Jesuit Fathers, and was always a bright attentive and
successful pupil. At that time he was secretary of the Sodality of the
Blessed Virgin and Promoter of the Apostleship of Prayer. Whilst he
remained true to the traditions of Catholic Spain, he was an upright
pious youth. Much of his time he spent in carving wooden images of the
Blessed Virgin and of the Sacred Heart, and in writing compositions,
some of them remarkable for their beauty, in which were reflected a
pure love for Spain.

Having attained the degree of Bachelor he left the Ateneo and passed to
the University of Manila, continuing his studies under the Dominican
Fathers. There he studied medicine with great success for some years,
and at length went to Europe to terminate his career and take his
degrees.

Rizal left school like so many other filipino students, overloaded
with science he was unable to direct, full of pride because of his
accomplishments, and very ambitious. He terminated his studies in
Madrid and Germany, in both of which places he fell in with a class
of people who utilized him as a tool to accomplish an end at that
time unknown to him. They filled his head with new and false ideas,
making him vain promises which appealed to his pride, and by their
dark arts made of him a separatist. He also studied English and
German, his studies in this latter language making him enthusiastic
in the things of Germany and, in an extraordinary degree, with those
of protestantism.

Among his own people he was the possessor of an exceptional
intelligence and talent but outside his own circle his most famous
accomplishments are but poor to the student of Literature. His sadly
famous Noli me tangere and El Filibusterismo cannot pass for more
than very second-hand for their ingenuity and literary taste, but
they possess the quality of being a mirror in which is reflected the
inclinations, character and perverse moral sense of their author. In
them he is reflected as a restless spirit anxious for human glory,
haughty and above all, anti-Spanish and ungrateful in the extreme.

It was in Berlin that he published his Noli in 1886. That this novel
was written by Rizal there in no doubt, but that the ideas therein
expressed came directly from his own head is more than doubtful. Like
the vast majority of Filipino productions, it is but a copy taken
from models which had struck the fancy of the author. The pictures
he draws therein of the disadvantages suffered by the Filipinos who
have become españolized, are but reproductions prepared in his own
coarse and crude way of thinking, of the most scurrilous anti-Spanish
and anti-Catholic works of propaganda produced by the Bible Societies
and spread abroad throughout the world as gospel truth. Taking away
the insults hurled against the Church and the Religious Orders,
and against Spain, there is absolutely nothing new in the novel. Its
object was to attack the friars and the chiefs of the Guardia Civil,
both of which the author well knew to be the sustainment and guarantee
of peace and order in the Archipelago and consequently the strongest
support of the Spanish sovereignty in the Philippines, a sovereignty
he wished to overthrow. To a reader whose library consists of a half
a dozen books of insignificant literary value, the noli of Rizal is a
masterpiece; but to the reader who has seen a book with a cover, who
has had some experience of that portion of the world which lies outside
the limits of the town of his birth, and who is gifted with more or
less ability to think for himself, and sift the wheat from the straw
in a literary composition, noli me tangere is but a half-tone picture
cut from a newspaper and colored with water-colors by a ... school-boy.

Towards the end of 1887, Rizal returned to the Archipelago, remaining
about two months, during the which he made active propaganda of the
ideas and fancies he had picked up in Europe: ideas which he himself
could not really understand.

In February 1888 he left Manila for Japan, from whence he returned
to Europe, living for a while in Paris and later on in London.

In 1892 Rizal, relying upon the generous character of D. Eulogio
Despujols, the then Governor General of the Archipelago, decided
to return to Manila. From Hong-Kong where he was then residing, he
wrote to the governor, asking permission to return to his home; the
Governor replied by means of the Spanish Consul at Hong-Kong, that
he had no reason to prohibit him from returning, and that he could
do so when it so pleased him, providing he came with no intention to
disturb the peace then reigning in the Islands.

This Rizal lost no time in doing; he arrived together with his
sister. The baggage of both was carefully examined and in one of the
trunks was discovered a bundle of leaflets in the form of anti-friar
proclamations which indicated the bad faith of a traitor. These were
handed over to Despujols unknown to Rizal. The Governor preserved
them in his desk for future reference. In an interview with the
Governor, Rizal begged pardon for his father who was under sentence
of deportation for certain events which had taken place in Calamba;
this was granted him without reserve.

Our hero soon forgot the aims he professed to the Governor; instead
of thinking about his folks and making his arrangements for the
colonizing scheme he professed to have worked out in Borneo, he set
to work to stir up disrespect towards the authorities, and the spirit
of political unrest. He together with Doroteo Cortés and José Basa
were the objects of careful vigilance on the part of the secret police.

After a few days a prolonged conference took place between the Governor
General and Rizal. During this conference the latter made patent his
political feelings, at the same time making protestations of respect
for Spain. His political programme however was not in keeping with
his protestations of patriotism, and this fact so angered Despujols,
who now saw that Rizal's idea was to fool him, that he took from his
drawer the proclamations discovered in the agitator's baggage and
thrusting them under the nose of the traitor, said:

--And these proclamations; what are they, what do they mean?

Rizal taken by surprise and confounded, cowardly declared that they
were the property of his sister, a declaration which only enraged
the General the more, and he ordered his detention in Fort Santiago;
on the following day he decreed his deportation to Dapitan.

Whilst in exile his opinion and advice were sought concerning the
advisability of immediate armed rebellion. But he, crafty, more or
less far seeing and, above all, jealous of Bonifacio's increasing
ascendancy over the people, refused to countenance the idea. Granting
the unselfish desire he professed of seeking merely the independence
of his country, Rizal's jealousy was justified. Bonifacio's one
great idea was the presidency; Rizal's: the honor and glory of having
prepared the way for, and eventually, by his labors accomplishing his
country's deliverance from what he was pleased to call the oppression
of the Spanish Government. Had such oppression existed, Rizal's idea
would have been worthy of classifying as noble. George Washington well
deserved the name of the "Father of his Country," for he, laying aside
all selfish aims and desires, led a handful of men against a horde of
mercenaries sent by a cruel monarch who oppressed his people, not only
in the colonies but in the mother-country also. Washington was a man
who deserved and received the respect of those against whom he fought,
for he fought for a principle. Such an honor never has, and never
can be received by Rizal from his own countrymen. The campaign Rizal
fought was inspired by and worked out in the freemason lodges which
used our "hero" as a willing tool. Rizal was a Filipino Garibaldi,
never a Filipino Washington, and hence the honors paid to his memory
as a "patriot" must emanate from the lodge rooms which made him what
he was, and not from the people of his country.

In Dapitan the Filipino agitator was not inactive. On one occasion
he directed a letter (which never reached its destination on account
of its having fallen into the hands of Spanish authorities) to the
Capitan Municipal of the province of Batangas, giving him information
of the work of filibusterism which was at that time being carried on.

Rizal, tiring of his position in Dapitan, eventually asked permission
of the Governor General, Gen. Blanco, to be sent to Cuba as physician
to the Spanish forces there. Blanco agreed to the proposition and
ordered his return to Manila in preparation for the voyage to Spain,
where he was to be sent and placed at the disposition of the Minister
of War.

From Spain came word, however, that the petition could not be accepted;
and for a very good reason. Rizal's idea of becoming an army surgeon,
was a manifest pretence, his real aim was to aid the separatist
movement there, if he ever got there, but primarily to make his
escape at an intermediate port, Singapore probably, if opportunity
occurred. Moreover, it having come to the ears of the authorities that
certain people of Pampanga and Bulacan were preparing a reception for
the agitator, the Governor ordered that he should not be allowed to
leave Dapitan, and that should he have left there, he should not be
allowed to land in Manila on his arrival, but be transferred to another
ship which should carry him back to Mindanao. It happened that he had
left Dapitan on board the S. S. España, and in due time he arrived
at Manila. At 11 a. m. on the 6th of August the ship on which he came
anchored in the bay and everyone landed except Rizal. A lieutenant of
the Veterana went aboard and took possession of the person of Rizal,
holding him as a prisoner till 7:30 p. m., at which time, through an
error in the delivery of an order, he was allowed to disembark. This he
did in company with his sister Narcisa, and they made their way to the
office of the Captain of the Port and later on to the Comandancia of
the Veterana. His sister not having been under sentence of deportation,
was allowed to go to the home of her relatives.

During the evening of the same day Gen. Blanco gave a reception
at Malacañang at which were present the Archbishop of Manila, the
Illust. Sr. Bernardino Nozaleda; Sr. Echaluce; Sr. Fernandez Victorio,
President of Audiencia; Sr. Bores Romero, the Civil Director and
others. During the reception Gen. Blanco received a telegram from the
Governor of the province of Batangas stating that in the pueblo of
Taal, in the house of the brother of the filibuster Felipe Agoncillo,
had been discovered a quantity of arms and ammunition, among other
things being 10 revolvers, 10 winchesters, 10 other guns, a case of
explosive bullets, a quantity of dynamite, a Japanese flag, another
composed of red and blue with a representation of the sun in the
center surrounded by seven stars--the flag of the future Filipino
republic. Blanco realizing the importance of the news, formed a
committee from among those present, choosing those who were members
of the Junta of Authorities, to take steps in the matter. Orders were
immediately given that Rizal should be placed on board the cruiser
Castilla which was stationed at Cavite; this was carried out, the
start from Manila being made at 11 p. m. the same night. This action
was considered necessary, in as much as the news of the landing of
Rizal spread fast and caused no little stir among his followers.

Whilst Rizal was on board the cruiser Castilla which was awaiting
orders, the Katipunan revolt broke out in Manila and the suburbs. Very
soon afterwards his voyage Spainwards was commenced on board the
S. S. Colon, the insurrection becoming more and more wide-spread
daily. On finding to what an extent Rizal was complicated in the
work of the revolution, his return to the Archipelago, as a prisoner,
was demanded, and so our "hero" returned to be judged as were so many
of his fellow agitators, for the crimes for which he was morally and
physically responsible.

A council of war was constituted under the presidency of
Lieut. Col. Tabares, Capt. Tavil de Andrade taking charge of the
defense of the prisoner. The accusation preferred against him was that
he was the chief organizer of the revolution. The trial took place in
the hall of the Cuartel de España in the presence of a large audience
among whom were his sister and the woman with whom he had been living
in Dapitan. The charge having been read out, several declarations were
made by Rizal, some before his voyage to Spain and others since his
return were also read. During his trial Rizal denied the knowledge
of several persons who were his intimate friends and co-workers;
among them Maximo Inocencio and Mariano Linjap, and others with whom
he had been in almost continual communication. He denied knowledge
of the "Liga Filipina" stating that not only did he not found it,
but that he was not aware of its existence. He affirmed ignorance of
who Valenzuela was, and almost immediately afterwards stated that he
had held an interview with him in Dapitan when that individual had
been sent there by Bonifacio to consult him on the subject of armed
rebellion. Throughout the whole trial he pursued the same tactics,
proving that, of himself, he was but an ordinary Filipino indian who,
when left to himself to stand on his own merits, gave no signs of
particular judgement or power of thought. The Filipino on trial,
even for some significant affair, cannot tell a lie to advantage:
Rizal was no exception even in this. The trial being ended he was
condemned to execution.

Previous to meeting his death he confessed and received the Holy
Communion from the hands of the Jesuit Fathers having after long
consideration, made the following retraction of his errors:

"I declare myself Catholic and in this religion in which I was born
and educated I wish to live and die. I retract with all my heart
all my words, writings and actions that have been contrary to my
condition as a son of the Catholic Church. I believe and profess
whatever She teaches and I submit to whatever She demands. I
abominate masonry as an enemy of the Church and as a society
condemned by the Church.

"The diocesan prelate, as superior ecclesiastical authority, may
make public this spontaneous manifestation, to make reparation
for the scandals which may have been caused by my works, and that
God and my fellow-men may pardon me."

"Manila 29th December 1896.--José Rizal.--Witnesses: Juan del
Fresno, Chief of Picket.--Eloy Maure, Adjutant."

He also entered the holy bonds of matrimony with the young woman
with whom he had been living for some time in Mindanao. On the way
to the place of his execution he remarked to one of the Fathers who
accompanied him. Father, it is my pride that has brought me here."

Of the political error committed by the Spanish Authorities in
the execution of Rizal, I do not hold myself up as a judge. All
governments, like human beings, commit mistakes and at times grave
ones. The Spanish authorities, feeling themselves justified in so
doing, ordered the execution of the prisoner who was responsible
for one of the most bloody revolts since the time of the French
revolution: the pattern taken by the Filipino leaders, for the means
of the foundation of the Filipino republic. Rizal was executed on the
Luneta. To assert that he was offered up as a victim to gratify the
wishes of the Religious Orders is but a crude and vicious argument
worthy of its inventors and propagators. Nothing, absolutely nothing,
can be brought forward to prove such an assertion, but on the contrary,
those members of the Religious Orders who concerned themselves in
the stirring affairs of the revolution were, as a very general rule,
opposed to harsh and extreme measures being taken; and among these
was the Illustrious Archbishop of Manila, Sr. Nozaleda, a noble,
tenderhearted and compassionate prelate, a prelate who has been dubbed
by Foreman as "the blood-thirsty Archbishop". Had the friars held the
reins of government as they are stated to have done, history would not
have to record the names of so many, many people who were executed:
people who were scarcely to be held as guilty, in as much as they
were but sheep who thoughtlessly followed their shepherds without
even looking to see where the road they trod would lead them.

In politics Rizal had his party composed of a number of insignificant
petty-lawyers, petty-doctors and others possessing academic titles and
a semi-formed cerebral power. These were backed by a mass of the people
of Calamba, Rizal's birthplace. In their eyes he was a "Messiah", a
"Mahdi", their prophet and redeemer. As an individual he was bright
and intelligent, and had he not been led astray by those who made a
"cat's paw" of him, and who cruelly deserted him in his hour of need,
he would doubtless have been one of the foremost Filipinos of to-day
in that sphere of life in which God had placed him.

A Spanish proverb says: "In blind man's land the one eyed man is a
king." Rizal was a king.

Note 9. Marcelo Hilario del Pilar y Gatmaytan was a native of
Bulacan. He was, by profession, a lawyer, and had been enabled to
complete his studies in that direction through the good offices of the
Augustinian Fathers of Manila, who had given him the money necessary
to matriculate and to pay the cost of his title of "abogado." [23]

Pilar left Manila for the peninsula about the end of '88 for fear of
deportation: a punishment at that time staring him in the face. He
was one of the earliest workers on the "La Solidaridad", the official
organ of Filipino freemasonry in all its sections. He later on became
its director.

Pilar was another of the many malays whose ways were beyond human
comprehension. Spaniards who have lived a life-time among the indians
and studied them carefully from all points of view agree that the
deeper one studies the native character the more incomprehensible it
becomes. That is, the study of the average filipino: Pilar was one of
the average. He was not gifted with the education enjoyed by Rizal,
nor was he such a stupid visionary as Pedro Paterno; he possessed
touches of the character of both.

Like so many of those Filipinos who fed at the hands of the Religious
Orders, he eventually turned to bite the hand that fed him. As in the
case of the others who had done the like, he did so, not because he had
cause to, but because he fell, as did they, under the evil influence
of those who utilized them to work out their schemes of treachery.

Pilar was sent to Spain as a delegate of the Committee of
propaganda. Owing to this position of chief of the delegation in
Madrid, and by reason of his intimate friendship with Morayta,
he occupied a position from which neither Rizal nor even the whole
of the progressive indians combined, could drive him. He held, for
some time, high office in the Gr. Or. Esp. as will be seen from the
following clipping taken from page 107 of the Annual of that Orient
for the year 1894-95.

"GRAN CONS. DE LA ORDEN
1894-1895
Muy Ven. Gran Maestre Presidente
Ven. H. Miguel Morayta y Sagrario, Gr. 33
...................................
Ven. Gran Orador Adjunto
V. Marcelo H. del Pilar Gr. 33" (h. Kupang)

It was Pilar who conceived the plan of the Katipunan; and yet after
all it was not his conception, for the scheme he formed was at the
best, a piece of patch work made up of the plans worked out in the
various revolutions which had taken place in some part of the world.

What Pilar's ambition was, it is hard to say; from his actions and
writings one is almost driven to the supposition that he had none
in particular, but was led to the separatist labors he performed by
force of compromise.

When the time was ripe for action Pilar determined to leave Madrid and
make his way to Japan. He commenced the journey arriving at Barcelona,
from whence he was to make his way east. There, however, he was taken
suddenly ill, and died on the 4th of June 1896, in the Hospital of
that city.

In many things Pilar was superior to Rizal. Unlike that agitator, Pilar
was not a sneaking, skulking petty-politician; he was straight-forward
and had the courage of his opinions. What Pilar would have done if
placed in the same circumstances as Rizal it is hard to say, but we
may be assured that he would not have acted the coward as did Rizal.

Note 10. Antonio and Juan Luna were two of four brothers. The former
was a bacteriologist, the latter an artist who at one time, whilst
he followed the instruction, and remained under the guidance of
his master, showed no little talent. Antonio went to Spain in '88,
and later on passed to Paris where he lived with his brother Juan
who supported him. There he devoted himself to the study which made
him famous; this he did in the laboratory of Dr. Roux. He became an
assistant editor of the Solidaridad, the official organ of filipino
freemasonry, and wrote many vicious articles in its columns over the
pseudonym of Taga-Ilog. As a member of the freemason fraternity he
was known as Gay Lussac.

On his return to Manila he established, for a livelihood, a school
of fencing, and like the vain, insensate "magpie in borrowed plumes"
that he was, he once sent his seconds to a Spanish officer, inviting
him to a duel!

During the second half of the rebellion of '96, Aguinaldo offered
Antonio the position of director of the War Department with the
grade of General of Brigade. This honor, however, he declined. The
Independencia speaking on this incident, says:--

"The military knowledge of Sr. Luna, acquired during his captivity
(sic) in the prisons of the peninsula (Spain), is to be found condensed
in two small works, one concerning the organization of the army, having
as its base the idea of obligatory service in which he demonstrates
that Luzon might put on a war footing 250,000 to 400,000 men, and
the whole archipelago as many as from 800,000 to 900,000. The other
work is a practical course in field fortifications as adopted by the
French and German armies." [24]

Juan, from childhood, was of an artistic turn of mind and found among
his many protectors those who sent him to Spain to study art. In
Spain he met with Sr. Alejo Vera, a noteworthy artist, under whom
he studied, receiving an exceptional education both in art and in
morals, Sr. Vera being a Christian gentleman. Later on he went to
Rome, and there formed part of the Spanish artistic colony. After some
two or three years of study there he sent to Spain his first painting
[25]. Being an artistic production of a Filipino indian it was received
with open hands and given a reception greater than it really deserved,
as a result of the influence of Luna's friends. From Rome he went
to Paris. It was in that city that he committed the fiendish double
murder which so startled and shocked his friends and acquaintances,
his victims being his wife and his mother-in-law, sister and mother
of a prominent political aspirant of modern Manila. The result of
the trial was that the courts of Justice of Paris absolved him. He
then returned to Madrid, and soon after, to Manila.

What Spain did for the Filipino brought forth fruit in only a few of
the people who fell under her beneficent christian influence. The Lunas
were among the few. They, like so many other ungrateful children,
repaid their benefactors by becoming leaders of the insensate and
inexcusable revolt against them: a revolt, the first act of which was
to be the brutal murder of all Spaniards irrespective of parentage or
other claims of consideration. Both the brothers suffered arrest by
the Spanish authorities for rebellion and sedition, but in spite of
the degree to which they were complicated, they remained practically
free from punishment, and ever at the right hand of the imbecile
General Blanco, himself a freemason, and friend of the enemies of
his country. Eventually the two brothers left the ante-chamber of
the Governor to enter the security of the military prison.

Both brothers eventually retracted their errors only to fall into
them again as soon as the lying protests of repentance had fallen
from their lips.

Juan died in Hong-Kong; Antonio, after a career of militarism succumbed
to the same unprincipled ambition which carried Andrés Bonifacio to
an untimely grave.

Note 11. Doroteo Cortés was banished by Governor Despujol in the year
1893, to the province of La Union where he founded in San Fernando,
the Capital, aided by Arturo Dancel, the lodge "Rousseau" and two
others in the pueblos of San Juan and Agoó. He was a lawyer and became
the president of the committee of Propaganda which was formed with
the idea of gathering pecuniary resources for covering the expense
of the distribution of all classes of pamphlets and anti-Religious
proclamations. He was at one time the president of the Superior Supreme
Council of the Katipunan [26], and received the funds collected for
the payment of the expenses of the political commission sent to Japan
to seek the aid and protection of that power. Cortés was a co-worker
with Andrés Bonifacio and whilst the former devoted his efforts to the
enlistment of people for the general rising throughout the country,
the latter continued his negotiations with Japan to the end of forcing
some international struggle between Spain and that Power [27]. By
order of the Superior Council Cortés went to Japan to join Ramos and
aid in the purchase of arms. Shortly after his arrival he communicated
by letter with Ambrosio Bautista informing him that he had seen and
spoken on the subject with the Japanese ministers of State and of
Foreign Affairs [28], and that the said ministers "demanded guarantees"
of the probable success of the undertaking before entering into the
scheme. According to a statement of Isabelo de los Reyes, Cortés was
"the first person of means and position who came to the decision of
attacking, in the Philippines, the Religious Corporations. He was the
soul of the manifestation of '88." (See appendix B.) At the time of
the American occupation of the Archipelago the Cortés family showed
themselves friendly to the new sovereignty and aided in many ways
the establishment of good feeling between the two peoples.

Note 12. Pedro Serrano, symbolic name Panday-Pira, was a 24th degree
mason. He was a school-master of the municipal school of Quiapo. After
having done considerable work of propaganda in masonry he abjured
it. He was the cause of the entry into the lodges of hundreds of indian
and half-caste clerks, laborers, employees, petty merchants and others
of all classes and employments. He was accused by his fellow masons of
exploiting the society [29] and of treason, of frequenting the Palace
of the Archbishop and the College of San Juan de Letran, and of many
things unbecoming a mason. In a document dated the 31st of March 1894,
dispatched by the G. Cons. Reg. of Filipino masonry to the lodge
Modestia, Serrano was denounced, and all masons were urged to flee
from him. In the said document, a translation of which will be found
in Appendix C, is poured forth the complaint of the president of the
Gr. Cons. (h. Muza) of a leakage somewhere in the treasury in which
were stored up the secrets of the treasonable labors being carried
out in the Filipino lodges. By way of specific charges the president
denounces Panday-Pira because he had the courage to give vent to his
opinions concerning the doings of the Filipino lodges, to a foreign
mason; because he was known to have, for some reason or other, visited
the Archbishop's palace and Dominican College; that he had demanded
the possession of certain documents, threatening the possessors if
they did not give them up, etc. etc. On this account he was denounced
as a traitor and dubbed "reptile", the pot calling the kettle black.

Note 13. Morayta, the famous Don Miguel, the "papa" of the rebellious
Filipinos! It is an almost world-wide belief that the number 13 is
an unlucky number. If this be so, then Miguel Morayta well deserves
his name, for in it there are thirteen letters; the first letter of
each word commences with the thirteenth letter of the alphabet and
it happens also that this miserable individual falls to note 13. I
will therefore complete the coincidence by saying all I have to say
of this person in thirteen lines.

Morayta was at one time Gr. Master of the Gr. Or. de España, but was
later on expelled therefrom, according to a masonic publication. In
1888 he founded the Gr. Or. Español, the mother of the Katipunan. In
1890 he took over the proprietorship of La Solidaridad then published
by Marcelo del Pilar for separatist ends. Morayta was the idol of
the Filipino students who sought education in the Peninsula. Using
him as a means towards an end they aimed at, they banquetted him and
thus assiduously attacking his stomach they finally captured him.

Note 14. Tagalog: The Tagalogs are a branch of the Malay family
which, in former times, dominated from Madagascar to the ends of the
Pacific. They form part of what we might call the Malay-Chinee race,
i. e. the cross between the female on the Malay side and the Chinee
on the side of the male. This cross has been taking place from time
immemorial, commencing long before the islands were discovered by
the Spanish explorers. The present Tagalog indian enjoys more of the
characteristics of the Chinee than of the Malay on account of the
potency of the Chinee blood over the Malay.

Going back to ancient times the probability is that the original
Malay first became modified by its crossing with the inhabitants
proper of the archipelago--the Negritos--marks of which mixture are
still discernible in many of the Tagalogs.

A second modification came through the mixture between the
Malay-Negrito and the Indonesian, traces of which are seen in
the light color of the skin in a portion, although small, of the
Tagalogs. Another modification, the most marked, originated from the
crossing of the Malay-Negrito-Indonesian with the Chinee, the Chinee
being marked by the increase in stature, the elevation of the skull
and other minor marks.

During the last three centuries this hybrid Tagalog has undergone
another small and gradual change by reason of a limited crossing with
Spanish blood. This latter mixture however is insignificant in extent
but always produces a superior type. As a people the Tagalogs number
about one and a half millions, and inhabit the regions around about
Manila. The traits of character of the four principal trunks from
which the Tagalog of to-day is derived are, although still present in
a greater or lesser degree, considerably modified by climatological
and historical circumstances.

At the coming of the Spaniards the Tagalogs, like the remaining native
peoples of the archipelago, were met with in the depths of the savage
ages, and were to a certain extent, of cannibalistic tendencies.

The average Tagalog is not wanting in courage, a fact he has often
displayed, but this courage is never seen to advantage except when the
indian is under the leadership of a person of exceptional valor or a
strict disciplinarian. Like most peoples derived from the Malay stock,
the Tagalog indian is subject to strange fits of mental aberration,
the fits taking different forms, generally innocent ones, the worst
being a homicide under the influence of a "hot head". At least that
is what might have been said of him 8 or 10 years ago, previous to
the time in which he became fanaticised by freemasonry. He is not
even yet apt to run amok as is usual among the Malays and this is
undoubtedly due to the civilizing religious influence which has been
brought to bear upon him during the three centuries of Spanish rule
in the Archipelago. It is a noteworthy fact that in the same degree
as the influence of religion, of the Religious Orders if you will,
became lesser, in exactly equal degree did crime increase. Explain
this as you will the fact remains that during the four years or
so that the indian has been under the care and protection of a
government indifferent to all religion, crime has increased a hundred
fold, perhaps arithmetically so also, and crimes unheard of in days
gone by, have become so common as scarcely to merit mention in the
columns of Manila's yellow journalism. What the Tagalog indian is
equal to when free from the restraint of the Catholic religion,
has been seen from the fearful crimes and barbarities committed
against Spaniards and against Americans during the insurrection. The
brutalities committed upon the unfortunate prisoners who fell into
their hands were unheard of even among the savage Arab hordes of the
Soudan, nor have the records of the ferocity of the Chinese boxers
yet told us of things equal to the fearful events which took place in
the province of Cavite and elsewhere. And for all this the Tagalog
indian is responsible: the Tagalog for whom Pedro Paterno claims a
pre-Spanish civilization on the plan of the Aztec and ancient Peruvian
indians. Like all oriental peoples the Tagalog is superstitious and
loves demonstration, symbolism and things grotesque. About the only
thing left to him of his ancient civilization as Paterno calls it,
barbarism we generally say, is his mythology. In it everything is
more or less connected with spirits. Their faith in what they call
their anting anting [30] is unbreakable. Rizal was supposed to be
under the protection of the anting-anting but the leaden missiles
which took away his life carried away the anting-anting also: and yet
there are thousands upon thousands of indians, some of them men of
enlightenment, who still cling to the belief that Rizal still lives,
thanks to the influence of his protecting amulet. Nor did anting anting
avail Aguinaldo who now probably believes far more in the protection of
his American prison than in that offered by his anting anting charms.

Their mythology has, like their ancient character, been greatly
modified in the vast majority, by the influence of the civilization
implanted by Spain. This is one point in which Spain has differed from
most nations in methods of civilization and colonization. However
we may judge her in respect to her colonial administration in the
Philippines, we cannot deny that she has been distinguished from other
nations by her aim of preserving the native races of the archipelago,
the destruction consequent upon the radical change undergone in
everything, being limited to the savage customs and immoralities in
which the native peoples were found submerged.

The masonic lodges spoken of in the text which were asked of Morayta,
were established, although they were not exclusively Tagalog in
their membership. As a result of the petition of the Filipino colony
mentioned in the same text, the theories and practices of Masonry
were carried to the Tagalogs but instead of the needy brethren being
aided by the wealthy ones, they were subjected to a contribution
in exchange for which they received a gaudy regalia; in other words
they were bought over with strings of beads and with tinsel truck as
were the indians discovered by Capt. Cook in the South Sea Islands,
with the exception that Capt. Cook and those who followed him carried
civilization to the natives, whilst the founders of the Katipunan
carried to the Tagalogs and the other indians of the archipelago
misery and demoralization.

Note 15. Faustino Villaruel Gomara was a Spanish half-caste, a native
of Pandaran, living in Binondo. He was the founder of the lodge "La
Patria" of which he was also the Ven. Gr. Master with grade 18. He
also founded a lodge of female freemasons, for the foundation of
which he committed the nefarious crime of prostituting his daughter,
handing her over, in the period of her innocence and candor, to the
ridiculous workings and practices of freemasonry. Rosario Villaruel
(Minerva), thus sacrificed by her father, was initiated in Hong-Kong
and made venerable of the first lodge of female masons in Manila,
drawing in after her a large number of her half-caste friends, young
folk of bare instruction. This lodge was known as "La Semilla". Its
composition was: Sisters: Carlota Zamora, of Calle Crespo; María
Teresa Bordas, of Tabaco, province of Albay; Fabiana Robledo,
wife of Sixto Celis; Lorenza Nepomuceno, of Calle San José, Trozo;
Angelica Lopez, Calle Jolo; Narcisa Rizal; María Dizon, Calle Trozo,
and other fanatic females.

Villaruel was the Gr. Oriente of filipino masonry, a deluded fanatic,
a man of but scarce intellectual endowments, an instrument of those
who knew more and were shrewder than he. By laying hands upon him
the Spanish Authorities laid hands also upon a large number of
incriminating documents which were the means of connecting many
prominent business men of Manila with the bloody programme of the
Katipunan. Among these was Francisco L. Roxas.

Besides these documents were a large number of loose papers written
in Tagalog, in which were discovered many threatening phrases and the
expression of hopes in the success of an event to take place in the
near future. Masks and other masonic implements, including a heavily
made and sharply pointed dagger were also discovered.

Previous to suffering the penalty of his treason he made and signed
a public abjuration, for the copy of which see Appendix E.

Note 16. Andrés Bonifacio was the soul of the Katipunan movement;
he was the President of the "Council of Ministers of the Supreme
Popular Council." His social condition was of a low grade, that grade
from which many of the most fanatical pseudo-reformers have come;
he was a warehouseman, a porter. In this capacity he was employed
in the establishment of Messrs Fressel and Co., and was one of the
humblest of the employees.

Bonifacio was, however, very vain and quixotic. He was, too, a man
of sanguinary character, and held the people over whom he attained
ascendancy, in awe. His ambition was the cause of his ignominious
downfall and brutal murder at the hands of another self-asserted
dictator of the filipino Commune. Like most of his kind, he was
a great reader, and by those who knew him best he was likened to
Don Quixote, for like that worthy he passed many a night burning
away oil and candles, and sacrificing needed sleep in reading,
until his brain was turned and his whole mind given up to ideas of
revolutions. His favorite study was the French Revolution, from the
which he learned many lessons which he utilized in his projects, the
principal of which was the formation of a government after the style
of the French Commune. He was astute and comparatively intelligent,
and spoke the Tagalog dialect well. For the carrying out of his plans
he had agents in every nook and corner. No place where information
might be gathered or the work of propaganda done, was over-looked. The
offices of the Civil Government had their quota of his spies, as also
did the Intendencia, the Maestraza de Artilleria and the other large
centers. Nor were the Convents and Colleges overlooked, nor even the
big business Corporations.

Bonifacio enjoyed an envied ascendancy over the lower classes and
the ignorant. Like others of similar tendencies, Bonifacio knew how
to exploit the "membership". He was at one time treasurer of the
Katipunan, and upon one occasion after the examination of the books
by the president of the society Andrés was denounced as an exploiter,
the accounts being found in a very bad condition. A series of mutual
squabbles and insults passed between the president Roman Basa, and
Bonifacio, the whole affair ending up in a re-election of officers,
Bonifacio being chosen as president. This occurred towards the end
of the year 1893.

The vanity of Bonifacio was comparable only to that of Aguinaldo. Among
the number of chief workers of the Katipunan was a certain Valenzuela,
a doctor who had, according to his own confession, been forced into
the membership by Bonifacio, on the strength of a "love" affair; he
was given the choice of membership or death. He chose the former but
later on resigned. Whilst a member he enjoyed a salary of 30 pesos a
month as medical officer, but only with difficulty could he collect
his pay. He claimed to have been exploited by Bonifacio who, whilst
merely a porter, could thus have at his command the free services of
a real doctor, spurning the services of the petty physicians which
abound in Manila. Nor was this all. His own (Bonifacio's) house
having been burned down, he went, on the strength of this same "love"
affair, to live in the house of the said doctor (see foot-note p. 48),
taking with him his paramour, the doctor paying the greater part of
the expenses thus incurred.

At the time of the organization of the popular Supreme Councils,
Bonifacio was chosen president of the Council of Trozo; but in
consequence of internal troubles occasioned by his rebelliousness,
the Supreme Council decided to dissolve the local Council. Bonifacio,
true to his colors, disregarded this order and continued working on his
own account, taking upon himself the faculties of the Supreme Council.

He preserved in a case which was found in the warehouse of Messrs
Fressel and Co., the organization of the "Filipino Republic" which
was to be, as well as a number of regulations, codes, decrees of
nominations, etc., all drawn up in Tagalog (see foot-note p. 49.)

Upon the discovery, on the 19th of August 1896, by the Augustinian
Padre fray Mariano Gil, parish priest of Tondo, of the plot of the
Katipuneros, Bonifacio and his immediate assistants fled from Manila to
Caloocan. From that point he sent orders to the provinces of Manila,
Cavite and Nueva Ecija that a general rising should take place on the
30th of that month. These orders were given out of revenge for the
failure of the blood-thirsty plot whereby every Spaniard, man, woman
or child should share in the sufferings which his diseased brain had
concocted for those who should fall into his hands. Bonifacio issued
special orders concerning the Governor General, his plan being that he
and the other Spanish authorities of any importance should be taken
prisoners, but not killed, it being intended to hold their persons
as security for the granting of their demands. He called together
the members of the Junta Superior and nominated a general-in-chief,
a general of division and other officials. These however refused to
step into the places he had prepared for them and Bonifacio angered
thereat threatened to have the head removed from the shoulders of
anyone who dared to disobey him. The general-in-chief Teodoro Plata,
a cousin of Bonifacio, fled during the night following his nomination,
whereupon Bonifacio issued orders for his capture, commanding his
death wherever he should be found.

Sometime previous to this, about the month of May, Bonifacio sent
Pio Valenzuela to Dapitan to hold a conference with Rizal concerning
the convenience of immediate rebellion against Spain. Rizal would not
consent to the projected revolt but opposed the idea most strenuously,
being thrown into such a bad humor by the information he received
of Bonifacio, that Valenzuela, who had gone to Dapitan intending to
spend a month there, determined to return on the following day. On
his return to Manila he recounted to Bonifacio the result of his
mission. Bonifacio who knew Rizal's influence over the people to
be greater than his own, had been living in hopes of receiving
Rizal's consent which would be the surrendering to him of the whole
responsibility and glory of the bloody enterprise. Bonifacio aspired to
the absolute, like all the so-called leaders of the revolt; so when he
realized the stand taken by Rizal, who was willing to wait patiently
till the poison with which he had inoculated the people should work
of itself, he flew into a rage like a spoilt child, declaring Rizal
to be a coward and imposing upon Valenzuela, his messenger, implicit
silence on this subject, prohibiting him from manifesting to anyone
what he considered to be the bad exit of the consultation.

No methods were too underhand for Bonifacio; to gain his end he lied to
the people over whom he held sway as only a Filipino can lie. On one
occasion he affirmed that in Coregidor was a vessel loaded with arms
and ammunition for the rebels, and by this means he animated them,
a very necessary thing at that time, as they were but scantily armed
with bolos and were no match against those they intended to assail.

Taking him all in all, Bonifacio was a first class organizer for
such an enterprise as that aimed at by the Katipunan, and upon his
shoulders lies the weight of the greater part of the iniquities of
the diabolical society. He ordered the outbreak and in a skillful
manner pulled the strings which worked the figures which formed the
performers in the marionette revolution. He had rivals in the field
however, the most powerful being Aguinaldo, the would be president
of the mushroom republic. After the encounter at San Juan del Monte
in which the insurgents suffered the loss of 95 killed and 42 taken
prisoners in the first instance, and shortly afterwards of 200 more,
Bonifacio escaped, carrying with him the funds of the Katipunan,
some 20,000 pfs. [31] He was supposed to be in hiding in the most
inaccessible parts of the mountains of San Mateo, in as much as he had
told Pio Valenzuela that in case the movement were unsuccessful he had
determined to retire to that point to devote himself to highway robbery
[32], to foot-padding, an idea gotten from some modern French novel
probably. He worked his way eventually into Cavite, and, according to
information gotten from Pedro Gonzalez, he fell into the disfavor of
Aguinaldo who saw his own superiority in danger of being supplanted;
the generalisimo therefore put a price upon his head [33]. A party was
sent in search for the runaway and upon his capture he was subjected
to most brutal treatment, and at last fell a victim to the unprincipled
ambition of the Dictator.

Had Bonifacio lived he would have made a splendid acquisition to
the Partido Federal, he being a man who could, like many of the
self-asserted leaders of to-day, plan and follow out any double-faced
policy that might be needed under the circumstances.

Note 17. This note not being ready at the time of the printing of the
pages of this section, it has been reserved for note 101, which see.

Note 18. Domingo Franco y Tuason was a native of Mambusao, Province
of Capiz. He was the president of the first junta called by Rizal in
1892 for the formation of the "Liga Filipina". Till that time he was
like many others of the same class almost unknown.

Note 19. The character of the native: this is a subject upon which
one might write many volumes without conveying to the minds of his
readers more than a faint idea of what that strange character is.

More mysterious than the most profound mystery of Religion,
his most striking trait of character being a decided tendency to
retrogression, the Malay stands out among the numerous divisions of
the human family as a man with a marked propensity to the mysterious,
to the prodigious. He is accustomed to give a blind obedience to
his superiors and more so to his own caciques, he is docile as a
general rule, and shows but little resentment to abusive language,
although he will sometimes carefully guard the remembrance of some
insignificant insult or blow, and take a cruel revenge, a thousand
times greater than the injury he received, after a period, at times,
of years. Other peculiarities of the native are his delight in gambling
and cockfighting, his aversion to manual labor, his infantile but
excessive vanity, his lack of the power of thought in matters of
moment, his well developed imagination, his instability from all points
of view and his liability to complete and radical changes. The average
indian is to-day virtuous, honest and grateful for favors received,
tomorrow he is vicious, thieving and shows an ingratitude not to be
found even in the brute creation. This very marked trait of character
may be found in many of the Filipinos who have held and still hold
some of the highest official positions in the islands.

To sum up the Filipino indian in a few words: he is inexplicable. There
have been those who have spent their lives in the study of the indian,
but in spite of all that man can do to study man, the problem remains
unsolved. Only those "globe trotters" who have studied the native
from the muchacho who waited upon them at the hotel at which they
stayed during their few days visit, and the cochero who had the honor
of conducting such savants to and from the Luneta, have so far been
able to demonstrate what is this character which has puzzled men of
common sense and lifelong experience, for centuries.

Being by nature credulous, ignorant and superstitious, the indian fell
an easy victim to the mysteries of freemasonry, which served him as
are introduction to the semi-savage methods of the "Liga Filipina"
and the barbarous practices of the Katipunan, the pacto-de-sangre of
which, carried him back to the savage times of his remote ancestors
who were drawn from their mountain and forest lairs and domesticated
by the Religious Orders.

Notes 20, 21, 22. The initiations, proofs, oaths etc., of Universal
freemasonry were utilized by the Filipino lodges to serve as a
ceremonial, a very essential thing to the success of any association
among orientals. Nothing suited the taste of the Filipino better than
the awe inspiring solemnity of his initiation. These ceremonies however
fell into abuse, and by the time they became utilized by the Katipunan
they had reached the verge of the grossest superstition and absurdity.

Note 23. The G. Cons. Reg. was installed in 1893. A masonic document
bearing a seal "Gr. Consejo Regional de Filipinas. G. Secretaria",
and purporting to be a copy of two paragraphs from a letter of the
illustrious bro. Kupang (Marcelo H. del Pilar) dated from Madrid on
the 17th December 1894, says: "D. Miguel (Morayta) has a very poor
opinion of the Reg. (Regional Council).... He says that this Council
continues working well for some few months, at the end of which all
the enthusiasm of the founders vanishes and.... Oh, if we could only
by our acts give the lie to this pessimism. Morayta was the founder
of the Council.

Note 24. La Solidaridad was the official organ of Filipino freemasonry
in all its branches. Although it was published in the peninsula
its circulation was intended for the Philippines. Its editors were
the leaders of the disaffection against the metropolis and stout
advocates, indirectly, of an impossible independence. The chief
aim of the paper was to mortify everything Spanish, and to this
end its columns were continually full of seditious articles aimed,
not merely at individuals but at the State. Its diatribes against
the Government of the Metropolis were of the bitterest nature, and
therefore but little publicity was given to the sheet in Madrid,
where it was printed. It enjoyed no exchange with the periodicals of
importance of the city, had no street sales, nor was it exposed for
sale publicly. The libraries did not carry it on their tables and it
never reached the hands of the public authorities. In fact the people
of the official element know nothing of its existence.

In the office of this bi-monthly paper was established a freemason
lodge bearing the same name as the paper; all the members of the
Association Hispano-Filipina became members of the lodge. Being the
organ of masonry as well as of separatism it was introduced into
the Archipelago and secured a free circulation in all parts of the
principal islands where its calumnies against the Religious Orders
had the effect of producing a decided effect upon the maintenance of
public order.

The statement that the bi-monthly was founded by Pilar is erroneous;
it was first published by Lopez Jaena in Barcelona where it enjoyed
its enforced life till it reached its number 18, of October 1889,
when it suddenly ceased publication on account of the seizure by the
authorities of a number of incriminating documents and pamphlets. It
recommenced publication in Madrid on the 15th of November of the
same year. It was later on acquired by Pilar and Morayta. It was in
reality a vent for the spleen of its writers against Spain and things
Spanish; it was a precursor of the Independencia [34] the official
organ of the Revolution against the U. S., and of the La Democracia
its daughter, the official organ of the Federal Party, the dregs of
the old revolutionary government of Malolos. [35]

Note 25. One of the first propagators of Filipino masonry was
Sr. Centeno, Civil Governor of Manila, a man of anything but happy
memory for this country [36]. Centeno and Quiroga Ballesteros worked
hard to undermine the beneficial influence of the Clergy, an influence
which was the safe-guard of law and order. Their most famous piece of
work was the manifestation of '88 against Archbishop Payo (See note
2). In that manifestation was conceived the cry of sedition which
was later on to ring throughout the archipelago and tear down the
banner of the fatherland to replace it with the red flag of anarchy;
a flag which well nigh brought the people of a would be independent
country to the verge of political and moral destruction.

Note 26. No sooner had Almighty God consummated the grand work of
the creation, the culmination of which was the breathing into man
of an immortal soul, than the devil, the father of evil, jealous of
the attributes given by God to man, made his bold attempt to destroy
God's immortal work. From that moment to this present the spirits
of evil have carried on an unceasing warfare against what has been
for the glory of God. The Monastic Orders ever since the days of
their birth have had to contend against these powers of evil; and
there is therefore little necessity for surprise that those who were
employed in such work as were the unscrupulous persons who came to the
archipelago to sow ruin in the consciences of the people and scandal
in society, should carry on a bitter campaign against the Religious
Orders to whom was owing every jot and tittle of the civilization and
culture enjoyed by the Filipinos. The Monastic Orders have ever been
the bulwark of Christianity, and as such have had to bear the brunt
of the battle. Europe owes the solid foundation of its political,
social and religious life to the Religious Orders, which, during
the ages in which the Huns, Goths and other barbarians overran and
devastated those lands, hoarded up in the nooks and corners of their
monastic dwellings the seed which, when afterwards sown, was to become
the stout tree of civilization which should spread its sheltering
branches to the four corners of the earth. One of these branches
drawing its fullness of life and vigor directly from the trunk,
extended to these far off islands and, casting its shade over the
embruted mankind here existing at that time, wrought a change over
it no less marked than that wrought over the European peoples. From
the day in which Father Urdaneta, that intrepid Augustinian, set
foot upon Philippine soil, till the day upon which the hydra-headed
Katipunan appeared in the land, the Monastic Orders have been the
one great source of all that was really useful and beneficial to the
inhabitants of the archipelago, although at times the moral interests
of the people were not the commercial interests of the country.

The "friar" so much slandered by those who wish to overthrow his
beneficent influence, ever carried the banner of his country enlaced
with the Cross of the Redeemer. He came to the Archipelago as a
messenger of peace and order, and was the strongest supporter of the
sovereignty of his nation. The "friar" was hated because he was the
one who best knew and understood the indian, and from his intimate
knowledge of his parishioners, could the more easily detect anything
on their part which tended to the detriment of the integrity of the
Spanish sovereignty.

The campaign against the Religious Orders was the attack of the
battering-rams against the city to be captured. By piercing the
wall the entry into the city could be the easier made; and this the
separatist element well knew, hence all their efforts were directed
against the stout wall which defended from its assaults the treasure
of the metropolis.

For three hundred years the Philippines remained submitted to Spain
exclusively by reason of the moral influence of the Clergy. Whilst
the banner of Spain, floated over the Archipelago, the Religious
formed the strongest guard for its protection; when it fell, strung
by the ingratitude and treachery of those who had sworn to defend
it to the last drop of their blood, and lay dishonored in the dust,
it was the Religious who bowed his head in the deepest grief and who
shed the bitterest tears. When the flag of the conquerer was hauled up
to the height from which once gloriously floated the symbol of Spanish
authority, the Religious, obedient to the commands of his superiors,
withdrew to the solicitude of his convent, to await in patience,
the passing of the storm. He looks out upon the clouded political
horizon, as Noah looked out from the window of the ark upon the vast
sea of waters which hid from his view the fearful destruction which
had overcome the world, patiently awaiting the time when he should,
at God's will, go forth to commence again the work of reconstruction.

Often have I heard the opinion expressed that the Government's worst
enemy is the "friar", that it is the "friar" who keeps alive the
spirit of rebellion. Let those who think thus, ponder over one small
thought: what has the friar to gain in sustaining a rebellion which
has caused him more moral and material damage, than has been caused
to any other entity in the Philippines? To those who are able and
willing to utilize the power of thought with which God has endowed
them, it is sufficiently clear that the Religious has nothing to gain
by such tactics, but, on the contrary, all to lose.

In Spanish times the native enemies of the Religious Orders were the
enemies of Spain and in these days, the enemy of the friar is by no
means a real friend, whatever he may claim to be, of the Government of
of the U. S. The Spanish masons and the Filipino separatists found the
friar to be the greatest obstacle to be encountered. "The friar," wrote
Governor D. Francisco Borrero, to Sr. Canovas, in a memoir concerning
the Archipelago, "knowing the language, spirit, and tendencies of the
natives, is considered as the principal obstacle for the realization
of the filibuster idea, and hence arises their aspiration (that of
the enemies of Spain) that the Religious Orders should be eliminated,
because such a step being taken, they believe they will have travelled
half the journey...."

The propaganda of Universal freemasonry, of Filipino freemasonry,
of the Liga Filipina, of the Compromisarios, was aimed principally at
the Religious Orders, but the results attained were but introductory
to the real work of the Katipunan, which, finding itself cornered by
the discovery of the plot it had concocted against the Government,
showed its hand. Its aim was anti-Spanish and not merely anti-friar,
as is sufficiently clear from the fact that in all the documents of
the diabolical association it is death to all the Spaniards, and not
to this or that class. Moreover in many cases the same Katipuneros
saved their parish priests from a sure death whilst they dealt out
anything but kind treatment to those of the Civil Guard (Filipinos)
and the Spanish troops who fell into their hands. The friars who were
murdered by the rebels were not murdered for being friars but because
they were Spaniards. The documents captured, the result of the trials
held in judgement of persons guilty of treason, show clearly that the
revolution was for the purpose of gaining the independence of the
country from Spain, and not merely to bring about the expulsion of
the Religious Orders. Aguinaldo, the leader of the Katipunan hordes,
desired to send the friars who fell prisoners into his hands, over
to Hong-Kong, where they would be at liberty to return to their own
country; but this merciful desire of his was overruled by his advisers,
among whom were numbered Mabini his right hand man, Pardo de Tavera,
Legarda and Buencamino, all three of them traitors to the cause of
independence. To-day they stand in positions of honor, honor which
they have done nothing to deserve, whilst Aguinaldo who was the tool
of political schemers, their play-thing, is cast into disgrace and
kept in the background, a scape-goat for the sins and shortcomings
of men whose names disgrace the darkest pages of Philippine history.

Note 27. Vast numbers of these documents were later on destroyed in
the hope that certain affairs of an anti-patriotic nature might be
hushed up, and many persons of a high official standing saved from
scandal. Padre Mariano Gil, O. S. A., who made known to the public
authorities the fearful plot of the Katipunan in time to prevent the
brutal murder of hundreds of Spaniards, was granted certified copies
of a large number (all the principal ones) of the documents and these
have been since preserved with the greatest care, and remain to-day
as a standing proof of the duplicity of many persons who live in
ignorance of the fact of the existence of the said certified copies.

Note 28. The element here spoken of was the Filipino colony (all of
them separatists) and Morayta the "papa" of the said Filipinos of
separatist tendencies.

Note 29. This committee, although not exclusively masonic, was
essentially revolutionary, and had for its duty the distribution of
works of propaganda. Its delegate in Europe was Marcelo H. del Pilar.

Note 30. See note 26. The campaign at this present carried on by some
of the filipino and Spanish papers, and, in contradiction to the
fundamental principles of Americanism, by the local American press
also, is but a sequel to the work of this committee of propaganda. The
calumnies which are literally crammed into the columns of Manila's
English speaking daily and weekly press are but a poor reproduction of
the vicious publications distributed throughout the archipelago since
the year 1888. For fourteen years have these calumnies been published,
but in spite of countless challenges, never have the statements
brought forward been backed up with even the shadow of proof. When
almighty God completed his creation by the making of man and woman,
he led them to Eden, placing them under his law. Then it was that the
devil beguiled them with lying words: "For God doth know that in that
day that you shall eat thereof (of the forbidden fruit) your eyes shall
be opened, and you shall be as Gods knowing good and evil." From that
day to this, this same argument that the devil used to try to prove
that God was withholding from the people what was to their benefit,
is being to-day used by certain of the offspring of that evil spirit
against the element of good, against the Religious Orders, the servants
of God, claiming that they held from the people of this Archipelago
that which was for their good and advancement. Adam and Eve found
to their bitter cost that the devil lied: those who are to-day being
misled by anti-friar calumny will make the same discovery in due time.

Note 31. This statement is erroneous. The opinion of the author was
formed from statements made by those charged with treason. Many of
those under this charge gave false testimony, as was later on proved,
and in that testimony implicated honorable Filipinos who had never
harbored such ideas in their hearts as those they were accused of. Many
of the wealthy element of Luzon and other islands of the group, were
forced by threats and compromises into position they had no desire to
occupy. Of these the great majority were either insular Spaniards, that
is sons of Spanish parents, but born in the Philippines, or they were
Spanish mestizos or indians. Some 90% of the wealthy revolutionists
were Chinese half-castes.

Note 32. And at what a cost! Think of the thousands of hard earned
dollars which went to swell the funds gathered to feed and clothe and
to satisfy the fads and fancies of those exploiters. And what has
the poor indian who provided the money gained in the deal? Four or
five years of bloodshed and disaster he has surely gained; but what
is of more importance to him is that he barely escaped falling into
the hands of his own countrymen! He fell out of the frying-pan and
almost fell into the fire!

Note 33. The aspirations of the association were, to say the least,
anti-patriotic; they were always underhand; they were the aspirations
of the "Liga", of the "Compromisarios" and of the Katipunan.

Note 34. "In the following year, Pedro Serrano arrived from Spain and
then was masonry introduced into the Philippines, the first lodge
instituted being the "Nilad" [37] its first Venerable being José
Ramos." Testimony of Moises Salvador y Francisco (fol. 1,138 to 1,143).

According to the testimony of Antonio Salazar (fol. 1,118 to 1,129)
"In 1892 Pedro Serrano came from Spain and in union with José Ramos
joined a lodge of peninsular Spaniards, and commenced the propaganda
of masonry exclusively among Filipinos, in a short time establishing
the mother lodge known as the Nilad ... the number of members becoming
excessive, other lodges were established in the suburbs...."

Into this lodge Nilad or the lodges formed therefrom, passed all the
members of the committee of propaganda and of the local delegations,
the work of the propaganda of masonry and that of separatism being
carried on in the same lodge room. The plea that masonry had no
connection with the Katipunan fails to stand good in face of this
testimony, added to which may be mentioned letters of M. del Pilar
to La Modestia concerning the organization and labors of separatism;
as well as other letters, rich in masonic jargon, to the lodges and
to individuals connected with the double work of propagating masonry
and spreading among the people ideas of the basest of ingratitude.

To the lodge Nilad, the Gr. Sec. of the Gr. Or. Esp. wrote from Madrid,
June 8th 1892:

AL. G. D. G. A. D. U.
Liberty.--Equality.--Fraternity.
Universal Freemasonry. Spanish Family.

The Resp. Log. Nilad, No. 144 of A. L. and A. masons of the
Philippines regularly constituted in the Federation of the
Gr. Or. Español (seat in Madrid).

The letter goes on to speak of the new foundation and the number
of initiations.

"It pleases us much," says the Gr. Sec. "to see the activity and zeal
which you employ in the labors, and for it we greet you. Nevertheless,
we must remind you always of the greatest care in the election of the
laborers. Not all men, although they profess our ideas and doctrines,
serve for good masons,..."

Morayta, writing on the 12th of June 1892 to bro. Panday Pira, says:
"... But do not forget an advice which I believe Ruiz gave you also:
be very careful; do not open your arms to any except they be of full
confidence.... Remember that, even though things have changed there (in
the Philippines) you run all the danger consequent upon the domination
(sic) of the friar and of the General." The general was Despujols,
an upright, honest and sincere man who was too apt to measure other
people's corn by his own bushel. The filibusters took advantage of
the fact, and by their lying protests of love for Spain, captivated
him and fooled him out and out for a time.

Note 35. At that time liberty of association was not allowed by law in
the Archipelago. To attain their ends this was the thing most necessary
for the separatists. Without the shelter of the law of association
nothing could be done except by stealth. It was for want of this
privilege that the shelter of the masonic lodge room was sought.

Note 36. Blumentritt, Fernando; of German race, Austrian by
nationality, resident in Bohemia and therefore spoken of by
various writers sometimes as a German, at others as a Bohemian or
an Austrian. Like Foreman [38], Blumentritt claimed to be a fervent
Catholic and yet was an open enemy of the Church. He claimed moreover
to be a great friend of Spain and yet openly sided with her enemies. He
was one of the collaborators of the La Solidaridad.

Isabelo de los Reyes writes of him: "The savant (sic) Blumentritt the
brother of the Filipinos, has always served us with disinterest (except
in what concerned his pocket) and opportuneness. He was the first who
did us justice by publishing many valuable articles to demonstrate,
under all points of view, the superiority of the Filipino (Isabelo
does not say over what) and defending our cause against the ambition
of the imperialists (that is the Spaniards)."

Blumentritt was a member of the society known as the "Amigos del Pais"
[39], and remained so till his actions and writings caused well
thinking Spaniards and Philippinos [40] to call for his dismissal
from its membership. The patriotic outcry against him caused him to
resign on the 14th of November 1889; the Solidaridad of the 31st of
December of the same year published his resignation. The press of
Manila was exceptionally bitter against him and only such Filipinos
as those who continue up to the present time forming part of the
juntas in Hong-Kong, Madrid, Paris, London and other places looked
up to him for the assistance they could not find at home.

Note 37. It was naturally in the Peninsula where the chief work of
the propaganda had to be carried on, and it was there also that the
propaganda had the least effect. The principal instrument for the
dissemination of the seed of separatist aspirations was the Solidaridad
(See note 24). The Filipinos here, who gave their subscriptions and
other sums of money for the support of the bi-monthly, were kept
under the impression that the official organ was making a great
noise in Madrid; but as it never reached the official world it was
supposed to influence, its publication was practically useless. In
the Philippines it served the same purpose as the La Independencia:
that is, it served to keep alive the spirit of unrest, and by the
lies it published, made the people believe that their leaders were
going to lead them to a promised land which "flowed with milk and
honey." They eventually got into the promised land, only to find that
the milk was very much "condensed", and that the honey was only to be
got after those who secured it had been exposed to the very unpleasant
operation of being stung by the bees which produced it.

Instead of serving to keep together the subjects and their rulers
in a bond of peace and tranquility, and helping them to come to a
mutual understanding, in which state the progress and advancement
of the islands and their inhabitants could be the easier and the
better accomplished, the separatist element, by their propaganda,
caused more and more strife by attacking national institutions
and by casting slurs upon national honor. The discontent stirred
up against the Spanish authorities was identical to that which,
until the passing of the law of sedition and even since that time,
was stirred up against the American sovereignty. In its propaganda
against the Religious Orders, inciting the native clergy against the
lawful authority of their Bishops, it was the precursor of modern
Manila's American press. History tells us what was the result of the
lessening of the moral influence of the Religious Orders in the days
of Spanish rule, and to-day History repeats itself. The inciting of
the native clergy against their Bishops is encouraging the natives,
as a whole, to resist lawful authority. The cry to-day is "down with
the friar," tomorrow it will be "down with the American." In 1888 it
was down with the Religious Orders, in 1896 it had become "death to
all Spaniards". In 1898 the American was blessed as a deliverer from
oppression, in 1899 cursed as an intruder. To-day...? Who knows the
opinion of the people? Who but a few ignorantes trust the great men
of the late revolution?

In Spain the work of the separatists produced no effect upon the
people; a few here and there of the least patriotic of the scum of
Barcelona and Madrid aided them but apart from these and the Bible
Societies, no one interested themselves in their cause.

Note 39. From the earliest to the latest days of the period of the
revolt, that is from '88 to '98, this was one of the greatest obstacles
to be overcome. Money was collected for propaganda in Spain and in
Japan; what became of it all? Money was collected for the purpose
of releasing or stealing away Rizal; what became of it? Funds were
collected for the purchase of rifles and ammunition for the Katipunan,
and, at the last moment, Andrés Bonifacio fled with some 20,000
pesos. This continual squabble over the administration of the funds
is a proof clear enough, of the existence of organized exploiters
whose pockets were of more concern to them than were the interests
of their country.

Note 40. It is almost needless to say that this latter was in the
minority; later on Pilar suffered a marked change of temperament
and became more decidedly separatist than Rizal. Rizal was willing
to give the goose a chance to lay her golden eggs; Pilar becoming
impatient killed the goose with the scheme of the Katipunan.

Note 41. "Previous to his return to Manila Rizal lived some time in
Hong-Kong. From there he forwarded to Moises Salvador Francisco the
statutes and instructions for the "Liga Filipina"."--Testimony of
the said Francisco. (fols. 1,138-1,143.)

Note 42. "It resulting that after some years of voluntary expatriation
... a Spanish citizen (Rizal) born in the Philippines, directed a
first letter, dated some months back in Hong-Kong, to the superior
Authorities, offering his aid and assistance for the better government
and progress of the Philippines, at the same time in which his latest
book commenced circulation, for which reason no reply was given; and in
a second letter dated in the month of May, in which, recognizing the
policy of generous attraction, of morality and justice here implanted
... announced his intention of returning to his native soil to dispose,
together with his friends, of the property they possessed, and to
go with their families to found, in Borneo, a filipino agricultural
colony under English protection...."

"A few days afterwards, the Spanish citizen ... disembarked with his
sister in Manila...." (See also note 8.) Extracts from the Decree of
Deportation issued against Rizal by Governor Despujols, 7th July 1892.

Note 43. "In the year 1892, Rizal being in Manila, recently arrived
from Europe, several people of the country were gathered together,
among them Andrés Bonifacio, Numeriano Adriano, Timoteo Paez and
Estanislao Legaspi, in a wooden house in calle Dulumbayan, were
a society known as the "Liga Filipina" was founded." Testimony of
Valentin Diaz, native of Panay, Ilocos Norte.

"In May or June 1892 José Rizal reached Manila; and encharged by
him, Paez and Serrano invited a large number of persons to gather
on a certain day ... in the house of Doroteo Ongjungco where Rizal
manifested to those present, among whom was the witness, that it was
necessary to form an association which should be called the "Liga
Filipina", the object and of which should be the attainment of the
separation of these islands from Spain." Moises Salvador y Francisco
(fols. 1,296-1,299).

"The reunion was called by Rizal, and the witness was invited
by Timoteo Paez, who conducted him to the house of Doroteo
Ongjungco.... That José Rizal addressed those present, manifesting
the convenience of establishing an association under the name of the
"Liga Filipina" with the object of collecting funds by different
means, to the end of securing opportunely the independence of these
islands".... Testimony of Domingo Franco y Tuason (fols. 1299-1303).

Note 44. It was not the aim which Rizal had in his mind, of delivering
his country from disabilities but the manner in which he set to work to
accomplish that end, to which objection must be raised. When a people
suffer under the oppression of its rulers, all the world admires the
man who rises to throw off the hateful yoke. But when the oppression is
imaginary and when the so-called hero is but a marionette in the hands
of political schemers who seek their own advantage under the shelter
of a pretence to throw off a yoke which does not exist, one cannot
admire the part played by the deluded "tool". The emancipation from
the mother-country was the key-note of the revolt. It was the aim of
the Filipino freemasons, of the Liga Filipina, of the Compromisarios
and of the Katipunan.

Note 45. Rizal was deported to Dapitan, in the island of Mindanao,
by decree of Governor Despujols, part of which has been quoted in
note 42. The decree goes on to say that, by reason of the fact that
"the veil under which, up this present, he has succeeded in hiding his
true intentions has been torn asunder," ... "that he adduces no other
defence but useless denials, having recourse to throwing the blame
of the discovery of the leaflets upon his own sister (see page 99)...."

"In fulfillment of the high duties which devolve upon me as your
General and Vice Royal Patron ... I decree the following:..."

"1st: that José Rizal shall be deported to one of the islands of
the south...."

"The responsibility of these vigorous measures which a painful duty
imposes upon me, falls entirely upon those who by their imprudent
aims and ungrateful proceedings come to disturb the paternal cares
of this general government making the ordinate march of Philippine
progress the more difficult." [41]

"Manila, 7th July 1892.--Despujols.

Note 46. "In the month of April 1893, upon the initiative and
invitation Juan Zulueta, now dead, and of Deodato Arellano, cousin
of Marcelo del Pilar, a new gathering was called in the house of
Deodato Arellano, with the object of establishing anew the Liga
Filipina under the same bases and for the same ends...."

Note 47. The determinate ends of the separatists have already been
spoken of in note 3, which see.

Note 48. See note 102.

Note 49. "The object of the society (the Liga) is the establishment
of shops, workshops, businesses, industries and even a bank if
possible, with the end in view of collecting funds for an armed
rising."--Testimony of Juan Dizon Matanza, (fols. 1,132-1,138.)

Note 50. The ceremonies practiced by the Liga differed but little from
those practiced by the Katipunan. The chief difference lay in the fact
that the ceremonial of the Katipunan partook more of the grotesque,
of the absurd, of paganism.

Pio Valenzuela in recounting the forms and ceremonies practiced upon
his initiation, said:

"Once in the house [42], they spoke of many things, en résumé,
that the aim of the association was to obtain the independence of
the Philippines, oppressed and enslaved by the Spaniards. Placing,
later on, a dagger at his breast, they obliged him to throw himself
upon it, a thing which the witness could not pluck up courage enough
to do; whereupon they placed it in his hand, leading him to a man
whom he recognized to be seated, and ordered him (the witness) to
strike him with the dagger, a thing which he dare not do either. He
was then conducted into a room and addressed by a person he knew
to be Bonifacio by the voice, who informed him that he could not
retrace his steps because he knew of the existence of the society,
but he could not assist at the juntas nor could they teach him the
signs of recognition till he had been re-initiated; they moreover
made him sign two sheets of blank paper, causing him to swear never
to reveal the existence of the society to anyone, under the pain of
assassination. They then removed the bandage which he was blindfolded
and he saw around him eight or nine individuals dressed in cloaks and
hoods; he signed the two sheets of paper and was again blindfolded
and conducted to a considerable distance from the house where the
bandage was again removed.

Another member of the Katipunan in his declaration made on the 22nd
of September 1896, stated that during the month of February 1893, one
Sunday morning, a certain Estanislao Legaspi entered his store, telling
him to accompany him in a calesa. He listened to tirades against
the Spanish Government till their arrival at the house of a certain
Tranquilino Torres, in calle Elcano. Here "his eyes were bandaged by
Legaspi and he was handed over to the care of another individual who
conducted him to the upper story of the house and made him sit down;
he then heard a person whom he knew to be Legaspi by his voice speak,
saying several things against the Spanish Government, demanding of him
an oath of blind obedience, and a defense of the Philippines till the
shedding of the last drop of his blood, threatening him with fearful
punishments if he should turn traitor. This ceremony being terminated,
his eyes were unbound and he saw, on a table, a skull which they
made him kiss, and Legaspi handed him a lance commanding him to wound
himself in the arm; but he felt a feeling of faintheartedness come over
him, and manifested to those present that he had not courage enough
to wound himself and wished that the oath he had taken be enough;
he was dispensed from the operation. When the bandage was removed the
eight individuals composing the junta were masked with black hoods, but
after he kissed the skull and attempted to wound himself they removed
the hoods and he then recognized Estanislao Legaspi who presided,
Mariano de Vera, Teodoro Plata and Juan de la Cruz who was a clerk
of the Tabacalera, and who had led him upstairs; he did not know the
other three. The witness paid two pesos as entrance fee promising
to pay 50 cents monthly. He asked Legaspi what association it was,
and he replied that it was the Liga Filipina."

In the daily report of the secret police department made to General
Blanco on the 30th of June 1896, is the following notice:

"Herewith is given translated most faithfully from Tagalog, the
result of an interview held with a well-to-do indian who belonged to
the most popular of the masonic lodges, who tried to draw into it a
friend. Questioned upon certain affairs, he said: "In the masonic
lodges of San Juan del Monte and of Pandacan, the whole pueblo,
rich and poor, is inscribed."

"In the reunions the brethren attend blind-folded, and the chiefs
with the face covered."

"The person who desires to enter the lodge is obliged to have his
face covered and his eyes bandaged in sign of blind obedience; the
proofs are carried out and signature made as follows. The person
receiving the initiated takes a dagger and gives it to him saying to
him: do you swear to be steel like that which you hold in your hand
and not to bend in the exigencies which oppress and vex us, and to
labor in pro of the independence of your enslaved country? I swear
answers the person to be initiated. Do you swear not to have father,
mother, wife, child nor any relative but the revenging arm which shall
sleep and live with you? I swear. They then surround him with arms
of all classes and say to him: here is thy family, thy only work,
and may it give thee thy life and open thy eyes for thy good of the
country. They then make a small incision in the form of a cross in
the right arm near the shoulder."

"At present our meetings are held at night and in the most lonely
fields, with the object of not being surprised."
...................................................................

"It is well known among us masons that Rizal is attributed with the
faculty of being able to translate his person instantaneously from
one point to another."
...................................................................

Note 51. Juan Castañeda testified on the 21st of September 1896 before
the Chief Inspector of the Corps of Vigilance that "he was recommended
to make the greatest amount of propaganda possible, of Japanese ideas
in the pueblo of Imus." The Japanese ideas here spoken of were those
of the foundation of the Japanese protectorate.

Note 52. Money! money!! money!!! was the great cry in the majority of
the masonic correspondence between the workers in Spain and those who
had to supply the funds here. On the 8th of June 1892 Morayta wrote
to bro. Panday-Pira informing him (a favorite custom of Morayta's)
that what was wanted was "money to invite journalists (to dine or
take a drink) and to pay articles in the papers." Morayta, probably
with tears in his eyes, in ending his letter, heaves a sigh, whilst
his fingers itching for the touch of gold, nervously clutch the pen
which scrawls these words: "if we only had here a good administrator
with funds then you would see how we should advance!"

On the 22nd of June 1892 the secretary of the Gr. Or. Esp. wrote to
the same explaining how "in a few meetings, a couple of banquets and
a few presents made at the right time" much could be accomplished.

Note 53. Rizal had money troubles previously with Pilar in Madrid
(see note 39). The excessive earnest and zeal displayed at the
time of the foundation of the Liga by Rizal died away on his
deportation. This zeal was owing to the captivating manner in which
the founder demonstrated to his audience the brilliant future to be
attained by such an undertaking. Rizal had the advantage of a ready
oratory and like Bonifacio, drew his hearers to his cause in spite of
themselves. And then again, the same as in masonry, the association
was secret, and its true end and aim were but whispered; and whilst
many of the associated were laboring to assist, as they thought, in
the fomentation of the culture and advancement of the country, they
were in reality playing with the toy allotted to them by the society,
whilst the chief members, those members best suited to be masons,
as says the Gr. Sec. of the Gr. Or. Esp. [43], carried on the true
work of the Liga. As in the lower degrees of any secret society,
and of masonry in particular, the members are unaware of what is
aimed at in the degrees to which they have not attained, to which
all cannot attain, and the secrets of which are zealously guarded,
so it was in the Liga.

Upon its re-establishment the Liga counted among its members several
who aimed at the leadership. The absence of Rizal, deported to Dapitan,
left open the door for unbridled ambition. Everyone wanted to be the
head. This together with money troubles brought about considerable ill
feeling between the absent founder and those continuing the work of the
association. Rizal had so far kept up a continual secret communication
with the Liga, thanks to the liberty allowed him by his keepers in
Mindanao, who guarded him with scandalous carelessness; and thanks also
to the emissaries sent to him from Manila in search of instructions
and advice. The result of the ill-feeling thus brought about was the
rupture in official relations between the Liga and its founder.

Note 54. See note 39.

Note 55. One of the facts clearly developed in the trials of
those suspected of treason, was that the guilty ones had taken the
utmost care not to leave behind them traces of their work. This was
principally the case with Rizal and the other chief workers of the
revolt, and of those who formed the association of Compromisarios.

Note 56. Both Pedro and Francisco Roxas were honorary councillors of
the Administration. On the 19th of September 1896 Blanco published
the following decrees:

"In as much as Sr. D. Francisco Roxas, honorary councillor of the
Administration is found under process in the courts of law: in the
use of the faculties in me invested, I decree that he cease from the
exercise of his functions etc., etc."

And on the 30th of September the following:

"In as much as the Excellent Sr. D. Pedro P. Roxas, honorary councillor
of the Administration has been found under process in the courts of
law, for rebellion; in the use of my faculties, etc., etc."

Moises Salvador y Francisco testified (fols. 1138-1143) that "among
the persons who sympathised with the cause and who aided it with
their means for its realization, he remembered D. Pedro Roxas and
D. Francisco Roxas ... (and others); and there existed in the provinces
others whose names he could not remember."

Domingo Franco y Tuason testified on the 30th of September 1896
(fols. 1332-1337) that "in another of the several interviews he
had with Francisco L. Roxas, he asked him if in the circle of his
relations (with the association) he counted with persons who had
offered to aid the objects and ends of the Liga. Sr. Roxas replied:
Yes. And in proof thereof he drew from a drawer in his desk a record
which he read, and among the names he read the witness remembered
those of don P. Roxas and others."

When Francisco Roxas found himself in danger of arrest, he attempted
to flee to Hong-Kong, but was captured on board the ship which was to
carry him there. From the ship he was conducted under arrest to the
Comendancia of the Veterana where he remained several days, at the
end of which he was transferred to the Fort of Santiago.

Francisco was a millionaire who had received from Spain a name and
reputation superior to his personal merits, and yet in spite of
all that the mother-country had done for him in raising him up to a
position to which he could never have attained without her aid, he was
found to have placed himself in the vanguard of the bitterest enemies
of his country. He was the director of the workings of separatism
and was the chief provider of arms for the revolt, as was testified
by innumerable witnesses. [44]

On the eve of his execution for treason Francisco penned the following
abjuration:

"I, Francisco L. Roxas, on the eve of my death, in reparation for what
in my words and actions may have offended my neighbor; for warning
of others of my person and in order to satisfy my conscience, to the
end that no one, and especially my children, fall into the net of
freemasonry, or of any other secret society, all of which I detest
and curse, and be not in a day to come ungrateful sons of our Mother
Spain, beg pardon for all my faults and bad example."

"I die in the Holy Roman Catholic Apostolic faith in which I was born
and educated in a christian manner. I admit all that she admits and
condemn all that she condemns."

"This I sign with my own hand with entire liberty."

Jany. 10th 1897 in Manila, Royal Fort of
Santiago.--F. L. Roxas:--Witnesses: Antonio Pardo and Felix García.

On January 11th Gov. Gen. Polavieja telegraphed to Madrid as follows:

"Sentenced by council of War, to-day there have been executed (shot)
twelve persons guilty of treason ... among them Francisco Roxas,
Councillor of Administration; Nijaga, Lieut. of native infantry;
Villaroel, Villareal, Moises Salvador and others."

Pedro Roxas was also a millionaire who inherited a good fortune, which,
under the shelter of official protection multiplied considerably. Spain
honored him with the grand cross of Isabela la Católica. Like Francisco
he was a Councillor of Administration. He possessed a large estate
in Nasugbu which, when the revolt broke out, became an insurgent
hornet's nest. There the rebels had a cannon, three falconettes and
a large number of arms.

After having been deprived of his office by decree previously
mentioned, Pedro Roxas secured in some way or other from Blanco,
permission to go to Spain. On arrival at Singapore he landed and
remained there. Later on he was defended in the Spanish Cortés by
Sr. Romero Robledo [45]. In Manila, to those who could judge of
the facts on the spot, this defence came as a thunderbolt. However,
the Spanish paper El Correo in the issue of August 15th said:

"The conduct of Sr. Roxas results satisfactorily cleared, so that
no doubt remains in respect to his complete disconnection with the
revolt."

Among the separatist element Pedro Roxas was known as the Emperor
Pedro I.

Note 57. Maximo M. A. Paterno was the father of the well known Pedro
Paterno. Maximo was in his latter days the leading spirit of the
celebrations held in honor of the amnesty proclaimed in 1900, by the
late President McKinley. He died at the age of 76, just before the
celebrations took place.

This amnesty celebration, like most things attempted by Filipinos
alone, turned but a fiasco, the speeches which were to be delivered
on the occasion not being in any way in keeping with the oath
of allegiance taken by the speakers. The speeches contemplated
were in advocation of practically the same thing as that for which
the rebels had been keeping up an armed struggle, and so, when the
U. S. Commission was invited by Pedro Paterno to be present thereat,
it naturally was unable to accept the invitation.

The whole celebration was an abortive attempt on the part of its
organizers to antagonize the Military and Civil authorities. Mr. Taft,
as president of the Commission, at first accepted the invitation
extended, supposing the speeches to be given, had been censored by
the proper authorities, at that time the military; but on finding that
this was not so, he declined in the name of the other members of the
Commission, and thus avoided the unpleasantness of being present at
a banquet at which both the Military and the Civil authorities would
be insulted and the Government of the U. S. defied.

On the 28th of July 1900, the day of the banquet, Mr. Taft on behalf
of his fellow Commissioners, addressed a letter to Pedro Paterno on
the subject. See Appendix J.

Pedro Paterno was one of those who for a considerable time refused
to take the oath of allegiance; with him were others, Mabini in
particular.

Maximo Paterno had received from Spain the Cross of Knight of the
Royal and American Order of Isabela La Católica.

Note 58. And others: Among the names mentioned in many of the documents
I have consulted on the subject of the trials of those guilty of
treason, I have frequently come across those of Linjap (Mariano),
Chidian (Telesforo), Yangco (Luis R.), and others. Of this latter
Domingo Franco was asked during his trial, if Luis R. Yangco had
assisted at any reunion of the compromisarios, to which he replied
that he (Yangco) had not assisted at any session (fols. 1381-1382).

As I have already remarked in another note, many of those charged
with complicity in the affairs of the revolt were latter on proved
to be innocent. That considerable number of the wealthy natives
and half-castes sympathised more or less with the idea of greater
liberality in government, is undoubtedly true, but that they extended
their sympathies to the aims of the hordes of cut-throats led by
Bonifacio is absurd.

The leading Filipinos and many insular Spaniards sighed for privileges
which the Government of Madrid did not deem well to concede. To bring
pressure upon the Government some of these combined to support in
the metropolis, some of their number who should keep up the work of
agitation. This agitation however took a form displeasing to many,
who thereupon ceased to lend it their aid and consent. But few of the
leaders of the people, especially of the wealthy ones, desired to
cut themselves adrift from Spain, and not till a few insignificant
beings such as Aguinaldo, Bonifacio, Mabini, and Pilar (Pio del)
and Buencamino came upon the scene did the idea of independence
of the island really take form. A faint idea of such a thing as
independence did exist formerly, but the enlightened Filipinos saw,
only too clearly, the probable result.

The wealthy proprietors here cited, no doubt sympathised more or
less with the Liga Filipina in its beginning, whilst it was under
the complete control of its founder Rizal; but as the Liga lost the
character given to it by Rizal, and underwent the change it did,
it is only natural to suppose that many of its former supporters
left it as they would a sinking ship. However the fact that they
were identified with the original Liga seems to have been taken as
a proof of their connection with the revolt. This is certainly the
opinion expressed by Sr. Diaz.

Note 59. Mactan is the name of the island upon which Magallanes, the
famous explorer, met his death at the hands of the savage hordes who
at that time peopled the land. Names of places and persons associated
with the disasters suffered by Spain, were greatly admired among the
separatists. Surely Mactan, an island peopled by savages at the time
of its chief notoriety, and Mayon, the site of a destructive volcano,
are very suitable names to give to such centers as were the popular
councils of Trozo and Sta. Cruz.

Note 60. On the 30th of August 1895, the Civil Governor of Batangas
asked of the commander of the Guardia Civil of Lemery, information
concerning "persons in the pueblo of Taal who were distinguished
for their separatists opinions". The said commander replied that a
report on all such persons would be unending, and proceeded to cite
the case of Felipe Agoncillo to personify the said separatist element,
as follows:

"Among the group of the chief ones and as chief of them, stands
Felipe Agoncillo, proprietor and lawyer." He then goes on to explain
how Agoncillo imposed his will upon every one in the pueblo, even
upon the Municipality, no law or regulation sent even by the highest
authorities going into force until it had been passed upon by him. "It
would be difficult," says he, "for me to collect any perfect proof of
his anti-Spanish tendencies which are, however, self-evident to the
Spanish element of this province." This report, which was a sufficient
warning of danger, was sent to the Gov. of Batangas on the 18th of
September 1895. He immediately forwarded it to Gen. Blanco. About
three months afterwards Blanco looked into the matter, circumstances
demanding that some steps should be taken to preserve national honor;
and he decided to deport six of the separatists as an example to
the remainder. Of these six one was Agoncillo. This industrious
filibuster had influential and watchful friends in Manila, who,
upon seeing the turn things were taking, telegraphed him "Café en
baja; fuera existencias." This was warning sufficient and Agoncillo
accompanied by Ramon Atienza succeeded in escaping.

On the 14th of April the Japanese Mail Steamer Hiorine left Manila. On
this steamer Agoncillo fled, hidden it is said, in a coal bunk. The
Heraldo de Madrid of the 16th of September 1896, in speaking of the
affair says: "Agoncillo gave the captain of the ship the sum of 350
pesos as gratification and on this account had placed at his disposal
upon arrival at Kobe, a ship's boat, whilst the remaining passengers
had to hire their transportation."

On the 2nd of May 1896, the secret police of Manila reported to
Gen. Blanco, as follows:

"Notice is hereby given of the sailing for Japan of Felipe Agoncillo,
property-owner of the province of Batangas, who goes to put himself
at the disposition of the junta magna (in Japan), carrying with him
some 80,000 pesos collected in Lipa, Taal and other pueblos, for the
sustainment of anti-Spanish propaganda."

Like most of the leaders of the separatist campaign, Agoncillo was
astute. He partook of that peculiar trait of the native character: a
sharpness of perception, a cuteness which one not acquainted with the
indian would take for intelligence. An Indian will often do something
remarkable, but in spite of its appearance of being an extraordinary
action, a result of a well thought out plan, it proceeds in ninety-nine
cases out of a hundred, from instinct rather from intelligence. Native
peoples are more accustomed to use their common-sense than most of us
and hence arises the fact, that frequently the Filipino has outwitted
both the military and the civil authorities. England learned this
lesson in dealing with the Oriental in India, Spain learned it here,
and America has yet to discover the same truth.

Mr. Wildman [46], the late U. S. Consul at Hong-Kong, once affirmed of
Agoncillo, "Sr. Agoncillo is a very intelligent and daring diplomat
(the Government later on found him to be far more daring than
intelligent), and could fill the position of chief of any department
of State in any civilized country." But then, it was nothing strange
for Wildman to make such breaks!

Note 61. Among these honorable exceptions which Sr. Diaz says he has
great pleasure in recognizing, might be mentioned several who were
falsely accused and whose names have gone down to the reading public
in the works of various writers who wrote in good faith, branded with
the mark of ingratitude which characterized and still characterizes
so many natives and half-castes.

It gives a careful student of the subject more than passing pleasure to
be able to give the lie to those who in their testimony classified as
members of the infernal plot to "cut the throats of every Spaniard,
without regard even to parentage", the names of some of the most
prominent Filipinos of to-day, men who although they have not grovelled
in the dust before the conqueror and accepted positions under the new
Government, are more truly prominent than those who assert themselves
as the "leaders" of the people.

Among these honorable exceptions there were many who although they came
to form part of the so-called Revolutionary Government, did so only
when Spanish rule had ceased to exist, and when the accepted opinion
was that a government elected by the people would be recognized by
the U. S. These, however, were never traitors to the mother country;
they were men who treated Spain as every honorable man should treat his
country. These were not men who changed their religion as they changed
their clothes: to suit the occasion. They were not men who concealed
their titles to freemason degrees, at the bottom of their trunks,
and exposed them with pride upon the change of sovereignty. These men
were never perjurers, never traitors. Born and raised in the bosom of
the Catholic faith they remained faithful to it, and faithful to the
traditions of the country which gave them their political being; and
it is with great pleasure that, with Sr. Diaz, I also can say, that
I have great pleasure in recognizing these honorable exceptions, and
in proof thereof have I dedicated this small historical sketch to them.

Note 62. Day by day the morality in the administration of the funds
became worse, and so intense did the ill-feeling engendered by pride
become, that the members forgot all about the fomentation of the
culture and advancement of the country. Like a nursery full of willful
children, they all wanted their own way, and when they could not have
it, some cried: "now I shan't play," "now I'll go and tell ma;" this
perhaps was the chief cause of the dissolution of the association,
for some did go and tell "ma;" and the wealthy members, and those who
had anything to lose, were immediately overcome with abject fear lest
"ma" should punish them with a good spanking.

"In the month of October 1893, the Superior Council becoming
aware that some documents pertaining, to the Liga had been handed
over to the offices of the General Government, the dissolution
of the society was determined."--Testimony of Domingo Franco y
Tuason. (fols. 1,299-1,303).

On the 25th of May 1896, notice was given by the secret police to
Governor General Blanco, as follows:

"Notice is herewith given of the existence in Manila, of a Society
named La Liga Filipina, to which are affiliated a large number of
individuals...."

Note 63. The testimony given by many of the political prisoners as
to the foundation, aims and work of the Compromisarios is somewhat
conflicting. For instance: Antonio Salazar, (fols. 1,008-1,013)
testified that on account of the mal-administration of the funds,
"the subscription on behalf of La Propaganda ceased, and under
the name of Compromisarios was founded an association composed of
... (here follow names of members), and seeing that they could not
gather sufficient funds, they agreed to increase the subscription
and seek persons to associate with them."

On another occasion the same witness testified (fols. 1,014-1,018) that
certain persons whom he named were the "Compromisarios, who were in
communion with Marcelo (del Pilar), and who remitted money to him." He
also stated that "on account of the bad conduct observed in Madrid by
Pilar, ... some of the Compromisarios refused to send him resources."

In reply to a question as to the relationship between the
Compromisarios and the Katipunan, he gave as his opinion, that "there
could be no doubt that both societies aimed at the same end." At
fols. 1118-1129 the same witness affirmed that "as the partisans
of Rizal and Pilar ... saw that neither masonry nor the Liga could
hope for funds [47], they formed the society of Compromisarios among
wealthy persons of Manila and the Provinces."

Domingo Franco affirmed that the outbreak of the revolt came as a
great surprise to the Compromisarios.

As to the aims of the society, Moisés Salvador y Francisco is authority
for the statement that: "in one of the juntas they treated of the
provision of arms and other material of war; and it was agreed,
moreover, to gather funds for the said expenses, and as the junta
replied that it was impossible at that time, a committee was appointed,
composed of José Ramos, Doroteo Cortés and Ambrosio Rianzares Bautista,
to draw up a petition for the aid of Japan."

Moisés also affirmed (fols. 1,296-1,299) that the Supreme Council of
the Compromisarios was formed as follows:

President Domingo Franco.
Secretary Apolinario Mabini.
Treasurer Bonifacio Arévalo.
/ Numeriano Adriano.
Vocales + Ambrosio Bautista.
\ Moisés Salvador.

Domingo Franco (fol. 1,299-1,303) testified that upon the dissolution
of the Liga, and in the month of October 1894, there gathered together
in a house of the witness, Numeriano Adriano, Apolinario Mabini,
Isidoro Francisco, Deodato Arellano and the witness, and it was
decided to constitute the association known as the Compromisarios,
endeavouring to gather as many as forty members, each paying a monthly
subscription of 5 pesos, for the sustainment of the La Solidaridad.

The same witness also testified (fols. 1,332-1,337) that "The Liga
and the Katipunan were constituted in three groups, viz.: the Supreme
Council or the aristocracy, under the presidency of Francisco L. Roxas;
the Compromisarios or middle classes, divided into juntas or local
councils.... The third aggregation was the Katipunan under the
presidency of Andrés Bonifacio, and was composed of the lower classes.

From all this we gather that the association of Compromisarios
was founded with the idea of collecting funds to continue the work
commenced by masonry and the Liga. The association was, practically,
a committee formed to take up the work of the Liga, but formed in
such a manner as to avoid suspicion, and all compromise with the late
Liga. In its formation, its duties and its methods, it differed from
both the Liga and from the Katipunan, but whilst differing from them
it formed a tie between them, carrying on a work which the Katipunan
could not carry on of itself. The Liga died; and its mantle fell upon
the Compromisarios. This society inspired, watched over and protected
the labor of its successor, the Katipunan, the fighting machine of
the separatist or filibuster element.

Note 64. The idea which appeared to pervade the minds of the so-called
progressive Filipinos was that with a code of laws á la Europea,
the adoption of some or other new fangled idea imported from France,
Germany or anywhere but the Peninsular, the Filipino would immediately
attain the advancement and culture enjoyed among the Japanese. To
anyone not acquainted with either the Filipino or the Japanese, such
an idea might be acceptable; but no student of Oriental races, nor even
the mere casual observer of these two peoples, would venture to predict
than even with all the advantages of modernism the Filipino now enjoys,
will he, as a people, attain to such a state of culture as that enjoyed
by the sons of the Empire of the Rising Sun even in a hundred years.

Among the European peoples the progress of civilization and
regeneration was slow but it was none the less decisive. Among
Orientals it is, as a rule, quick but not lasting. Among almost all
Oriental peoples the rising generation is bright and gives signs of
great possibilities; but these youths after having passed with honors
through college and university, too often end their lives as they began
them--as children. What the Oriental lacks is stability. Nothing is
more common in the Philippines than to find that your cook or coachman
has completed four-fifths of his studies as lawyer, doctor or something
else. The Filipino who has reached the age of thirty and has not,
in these days, been bata [48] in a convent or with a private family,
been cochero, cook, collector of accounts for some business house,
letter-carrier, postman, policeman, musician in a church choir,
fireman, and connected with a few other employments of more or less
importance, is by no means a rara avis, to say nothing of the many
who have also been majors and generals in the insurgent "army", and
without stopping to consider a pair of very prominent natives who
from batas in the University of Sto. Tomás have, after a series of
political intrigues, risen to positions of law-tinkers over a people,
the vast majority of whom hate and despise them.

As a matter of fact the very best of the filipino politicians and
other local men of fame, bright, learned and progressive though they
be, would count but little side by side with the foremost sons of the
Flowery Kingdom. To find in Yokohama, or even in Nagasaki or Kobe, or
any other city of Japan, a hundred Rizals, a hundred Pilars (Marcelos,
Pios or Gregorios), a hundred Apacibles, or Mabinis, or Aguinaldos,
or Buencaminos or Taveras would be an easy task. But to find in the
Philippines a Marquis Ito, a Mutsu, a Yamata or a Matsugata,--that
is the question.

And why? Because at the time when Spain discovered these islands,
finding the people in a state of social and moral degradation,
without formal government or any social organization beyond the
tribal system (and that but limited) common to almost all savage
peoples, the Japanese had already counted with more than 1000 years
of more or less stable government, always organized, and with a
social organization and a firm national unity. The people of Japan,
at that time, cultivated the arts and sciences, enjoyed the fruits of
prosperous industries and of external commerce. They had a religion and
a language which could be written and understood when written. Three
hundred years ago, when the Filipinos were just commencing to learn
the difference between man and beast, the Japanese was enjoying a
relative civilization not yet attained by the Chinese, much less by
the partisans of the separatist leaders of Luzon and the Visayas.

No country has ever done for her colonial children what Spain did
for the Filipinos during the three centuries she held control over
the Archipelago; and yet how far are the people from the state of
culture of the Japanese! Well might the leaders of the people look
to Japan as a model!

Note 65. Domingo Franco (fols. 1,332-1,337) testified that on a
certain day "he went to see Francisco L. Roxas and asked him if it
were certain that he had been to the house of Cortés, and had arranged
matters in respect to the Commission which should go to Japan; to which
Sr. Roxas replied, yes; and that it was agreed that Cortés should go,
commissioned to ask of the Japanese Government, help and protection for
these islands, (the Filipino Government) handing over as a guarantee,
one of the islands near Luzón, which the witness believed to be
Mindoro on account of its large size and small population.

"Antonio Salazar (fol. 1,118-1,129) stated that "of the junta of
compromisarios there formed part: Cortés, Español and Ramos, who
were then in Japan petitioning that Empire to aid them with arms,
ships and money...."

Isabelo de los Reyes, in telling the Governor General, Primo de Rivera,
what he affirmed to be the truth of the situation in 1897, stated
that "the Filipino burguesses had nominated a commission composed
of Doroteo Cortés, Ambrosio Rianzares Bautista, José A. Ramos and
Marcelo H. del Pilar, the latter of whom died in Barcelona whilst on
his way to Japan. This commission had for its object the securing of
the protection of that empire; Cortés, as president, gathered funds
to sustain Ramos and Isabelo Artacho Vicos, who were his agents in
that country."

Note 66. Antonio Salazar (fols. 1,008-1,013) testified that "The
year previous he met Timoteo Paez in Calle Echague, and enquired of
him if he had moved his residence to Quiapo; Paez replied that he had
transferred the members of his family to a house of strong materials,
not wishing to leave them in a nipa [49] house in Tondo, as he was
going to Singapore, and after encharging the witness to preserve
secrecy, told him that he was going there to engage a steamer which
was to make a trip to Dapitan to steal away Rizal from that place;
moreover that the date upon which Paez went to Singapore might be
known by enquiring at the house of Echeita and Co., where the said
Paez was engaged, and which conceded him permission to go."

On another occasion this same individual testified (fols. 1,118-1,129)
that "the Compromisarios agreed to employ the sum (of money gathered
for another purpose) for the purpose of aiding the stealing away of
the person of Rizal from Dapitan, for which purpose they sent it
(the money) to Timoteo Paez, at Singapore that he might engage a
steamer which should go to Dapitan; and as they could not realize the
undertaking, they sent the money to José Baza who lived in Hong-Kong,
and Baza sent the money to Sandakan (in Borneo) so that a ship might
be engaged there for the purpose.

On the 13th of January 1895, the Gr. Pres. of the Gr. Cons. Reg.,
bro. Musa, gr. 18, wrote to the lodge Modestia, as follows:

"A. L. G. D. G. A. D. U.

A la Resp. Log. Modestia No. 199.

S. F. U.

Ven. Maes. Pres.

"Our very beloved bro. Dimas-Alang (José Rizal, see foot-note,
page 47), who for some time has been, as you know, expiating
in Dapitan, faults he has not committed [50], is authorized to
change his residence, under the condition that it be in some part
of Spain and not in the Archipelago."

"Together with this notice we have received another that the
said bro. lacks absolutely the resources for such a long voyage
... etc."
................................................................

"In virtue of this, I write to you that, bearing in mind what I
have explained, you may arrange to be collected from the members,
the pecuniary aid they wish and are able to contribute for the
meritorious work in question."

The Gr. Pres., Muza.

José Dison Matanza testified (fols. 1,132-1,138) that "the Secret
Camara of the Katipunan gathered together and decided upon another
plan, which was, as Bonifacio told the witness, to embark a large
number of people as passengers on a ship which was to go to Dapitan;
and these when they were upon the high seas, were to surprise the
crew and take possession of the ship; they should then steal away
Rizal from Dapitan and take him wherever they could."

Note 67. If elsewhere in the history of the workings of separatism
in the Philippines, proof were wanting of the cruel deceit practiced
by the filibuster leaders upon the ignorants who formed the mass of
the secret associations of masonic origin, here in this instance it
would be found in abundance. Taking the whole question of the part
played by Japan or by individual Japanese in the separatist movement
from beginning to end I am strongly of the opinion that the supposed
assistance, whether in the form of arms and ammunition, or in that of
financial or moral support was a deliberate imposture, and that those
credulous persons who contributed with their hard-earned money towards
the sums said to have been utilized for propaganda in Japan, were
defrauded, not only out of the money they gave to the funds, but also
of what they might legitimately hope for as a result of the expenditure
of the said funds. It is a well known fact that the hopes of the people
were kept up by many statements which were absolutely unfounded [51];
the assertions of Cortés, Ramos and others who performed the duties
of the embassy to Japan, were most probably of this nature.

The person who, during the trials of those accused of treason,
gave the most interesting testimony relative to this matter, was
Juan Castañeda. He affirmed that "on account of family troubles,
and for questions arising from losses at gambling, and in view of
his having robbed his mother, he decided to leave for Hong-Kong,
embarking on the SS. Esmeralda, on the 31st of July 1895" [52]. He
went on to describe how he there met his friend, the native ex-priest
Severo Buenaventura; how the said Buenaventura initiated him into
the secrets of freemasonry, and how this native ex-priest had
been himself initiated by Ambrosio Flores [53]. That they later
on decided to go to Japan sailing on the SS. Natal. That on their
arrival at Yokohama they lodged at the house of José Ramos, where
there also lived Artacho. "During the first days of their stay Ramos
and Artacho seemed to look upon them with want of confidence, and
hid from them their conversations." He affirmed also that among the
visitors to the house of Ramos were a Mr. Hirata, a professor of law,
intermediary between Ramos and Prince Konoy, resident in Tokyo, and
also, a Mr. Yósida, merchant. He stated also that "to excuse their
frequent absence, Ramos and Artacho assured him that they had been
to Tokyo to interview the dignitaries of the Empire, Prince Konoy,
General Yamagata and the count of Tokogana, one of the ministers who
had been Japanese ambassador to the court of Italy. Ramos assured them
that, with these Japanese politicians they were arranging the securing
of the independence of the Philippines, to which end the Japanese
offered to land here 100,000 rifles with their ammunition, the cost
of which should be paid for in a fixed number of years ... etc., etc."

Isabelo de los Reyes [54] says on this point:

"According to what is said, Ramos interviewed, on several occasions,
Prince Konoy, General Yamagata and the Count of Tokogana, who was
then a minister. These gentlemen, it seems, were sympathizers with the
idea of our independence under the protectorate of Japan, as in Korea,
and that they proposed, as a means of gaining it, the fomentation of
Japanese immigration in the Philippines, and that when once this was
attained, the seeking of a conflict with Spain."

Further on he states that: "Some days before the insurrection broke
out, Isabelo Artacho brought me a letter from José A. Ramos, in which
he gave me an account of the efforts they were exerting to influence
the leading politicians of Japan, to the end that they should aid us to
secure our independence. Artacho told me verbally the details and that
he knew that the liberal party of Japan, which then was the opposition,
sympathized with the idea, and proposed as a means of attaining it,
the seeking of a cause of conflict with Spain, introducing Japanese
emigrants to that end."

Moisés Salvador (fols. 1,138-1,143) stated that according to letters
received by Bonifacio Arévalo from Cortés and Ramos, these two had
been received by the Japanese minister of foreign affairs, to whom
they expounded the object of their journey; and as the minister asked
them what money they had to cover the expenses of the enterprise,
they replied that they would pay their way with the money they should
seize, pertaining to the Religions Orders and to the Treasury [55];
and being satisfied, the Japanese minister told them they might prepare
themselves, for he would send them arms in June or July, to the coast
of Luzon, to be disembarked near the island of Polillo...."

That the separatists hoped for, and aimed to secure the aid of Japan
is certain; many testified to the fact; but this testimony was more or
less hearsay. Certain leading separatists went to Japan to concoct the
scheme and were, no doubt, listened to by some more or less prominent
persons. This is all the more probable when we remember that the
credentials carried by the Commission took the form of a petition
signed by some 22,000 Filipinos, that is, it bore that number of
signatures. [56]

The work of propaganda carried on by certain Filipinos cannot be
called into question; but what is very uncertain is whether or not
the Japanese extended the wished and hoped for assistance. To be
received in interview, and to be heard with attention, are two very
different things. A father listens to the idle prattle of his child,
but the childish words leave no other impression on his mind than
their cuteness merits at the time. This is probably what occurred
between Cortes and Ramos and the so-called "official" element of Japan.

Notes 68 and 69. Pio Valenzuela testified (fols. 582-605) that "in
the month of May, a student of Law Daniel Aria y Tirona, came to his
house and invited him to go to salute the commander of the Japanese
cruiser the Kongo [57]. That at an hour fixed, there gathered at the
Bazar [58], with the witness, Andrés Bonifacio, Emilio Jacinto, José
Dizon and others, who were received by the commander of the cruiser
with an air of indifference, and of apparent ridicule.... Bonifacio
saluted and welcomed him to the islands, offering his services. The
commander replied, thanking them and inviting them to take a voyage
to Japan to visit the towns of that country, and enjoy its beautiful
climate. Later on they directed a letter to the Commander, Jacinto
drawing it up and Bonifacio, Dizon and himself and others signing
it; its text was a salutation to the Emperor and Empress of Japan,
and a manifestation of a desire to form a part of the said Empire,
etc.... With the letter were presented twelve water-melons [59]
sent by Emilio Aguinaldo, capitan municipal of Cavite Viejo, and a
quantity of mangoes purchased by Cipriano Pacheco, and also a picture."

José Dizón Matanza questioned on the same subject, affirmed
(fols. 1,132-1,138) that he was invited to the "Bazar Japonés," to
salute and welcome the commander of the cruiser (Kongo).... When he
arrived they gave him iced water.... About an hour afterwards there
arrived an officer of the ship who said he was the doctor, and soon
after the commander arrived; all saluted him.... On the evening of
the same day Bonifacio, Valenzuela and the witness went to Nagtajan
to the house where lived the Japanese who kept the Bazar.... Bonifacio
told them they had a letter to give them. Three or four days later on,
Valenzuela presented himself at the house of the witness with a letter
in Tagalo which read more or less as follows: (here follows what the
witness remembered of the letter.) Bonifacio signed it as president of
the Supreme Council of the Katipunan, Jacinto as secretary, Valenzuela
as Fiscal and the witness with the name of José Talin.... After the
departure of the Commander, the witness enquired of Bonifacio what
result the letter had obtained, Andrés replying that the Commander
had taken a copy of it, returning the original, because the persons
signing it were not representative; but that the said officer was
very pleased with the pictures given in the name of the Katipunan,
and with the melons and mangoes sent from Cavite."

Isabelo de los Reyes affirms that: "When the Japanese cruiser Kongo
visited the port of Manila in May 1896, the Supreme Council of the
Katipunan went to salute its commander in the upstairs of the Bazar
Japonés, situated in the plaza del Padre Moraga, and handed him a
manuscript setting forth their desire for the aid and assistance of
Japan towards the gaining of independence for the Philippines. They
also offered him a picture and some native fruits."

"The commander received them well and even regaled them with iced
drinks and coffee, but did not dare to accept the document, limiting
himself to the taking of a copy of it and promising to transmit their
desires to the Emperor; he also invited them to make a voyage to his
country. Nothing has since been heard of the commander."

So much for the testimony given concerning the Kongo and its commander.

Information I have obtained from Japanese semi-official sources on this
point, shows that the Kongo steamed into Manila bay in 1896 in the same
manner as it did recently, on a non-official visit. As was customary,
the Japanese Commander and other officers visited the Japanese Bazaar
in Plaza Moraga as well as other Japanese business houses. The Bazar
Japonés was a center to which friends and acquaintances gathered to
salute the visiting officers. Upstairs were prepared iced drinks,
etc. for those who cared to take them. Bonifacio and others,
uninvited, walked in and presented themselves and their petition and
offerings. The latter the commander accepted; the petition he did not
accept: in this he showed good sense. As to the supposed copy which
he promised to take, evidence goes to show that it was not taken,
but that the said commander merely made a few notes of it on a scrap
of paper. The proprietors of the Bazar ridicule the idea that the
commander favored the petition or received the so-called commission
with pleasure; their opinion is that to which any investigator of the
affair would come, that the Commander was a gentleman and did not
wish to hurt the feelings, by his refusal, of even such ignorantes
as those who at that time forced themselves upon him.

Note 70. The idea that the Liga was but an introduction to the
Katipunan is not borne out by the facts of the case. The Liga
Filipina was a foundation of Rizal, whilst the Katipunan was a
conception of Pilar who, finding Rizal was carrying all before him,
determined not to be out-done by his former companion. The very fact
of the enmity existing between the two leaders is proof enough that
the two societies were not one and the same thing, although after
their foundation they walked arm in arm. The Liga, as an association,
was eventually dissolved, and from it was formed the Compromisarios
(see note 63) and this body continued its functions till the outbreak
of the revolt. The vicissitudes of the Liga did not lessen Rizal's
influence. Ever ready to tell a lie or act one if it were to his own
advantage, Rizal permitted the free use of his name in connection
with the Katipunan also. To the vast majority of the oath-bound,
the Katipunan was but the Liga under another form; and in order that
the people should not know of the rivalry existing between himself
and Pilar, Rizal gave no signs of disfavor towards the foundation of
the new society; in fact he rather favored it, seeing that under the
circumstances it would make him figure as its "hero," and he would thus
be enabled to take the wind out of Pilar's sails. The only objection
raised by Rizal to the work of the Katipunan, was that which he made
to Valenzuela: that the time had not yet come for armed rebellion.

As long as he held supreme influence Rizal was satisfied; but as the
separatist element was becoming weary at the long absence of its
"Moses" and had begun to worship the "calf" (not a golden one, by
the way) "Moses" got angry and threw down, in disgust, the "tables
of the law."

In its beginning, Rizal was the idol of the Katipunan, in the same
way as Morayta (note 13) was the idol of the rebellious Filipinos
in Madrid, and others parts of the Peninsular. Isabelo de los Reyes
[60] would have us believe that the foundation of the Katipunan
was a result of the indignation of the people, consequent upon the
deportation of Rizal. This, in the face of facts, is a very poor
argument and demonstrates either the ignorance or the bad faith of
Reyes. And he himself contradicts it a few lines further on by saying
"that without knowing Rizal, the Katipunan acclaimed him its honorary
President." This latter they certainly did but not "without knowing"
him. They did so because they knew nothing of his disagreement with
Pilar, the real founder of their society, and because the aim of the
two societies was practically one.

Note 71. The similarity of character between the Liga and the Katipunan
has always been a matter of discussion. Some writers would draw a hard
and fast line between the two, considering them as oil and water, two
bodies enemies one of the other; others looking upon them as two oils,
the one vegetable and the other mineral which, although differing in
nature, mix together thoroughly.

Reyes, in his oft-quoted "Memoria" to the then Gov. General, Primo
de Rivera, in a mad attempt to prove that the insurrection was owing
to the "friars" and that they attempted to invent the Katipunan plot
to cover up their treason, says:

"Above all, the friars committed the criminal and suicidal infamy
of calumniously including in the Katipunan the millionaire and
aristocratic element, and the middle classes, the fact being that
they had nothing in common with the plebeian association which they
not only despised for its low condition, but which the few who knew of
its existence must have hated, if not for egotism, for the socialistic
tendencies of the said group."

Such assertions scarcely deserve comment, for from beginning to end,
the proceedings against the separatists were in the hands of the civil
authorities, the members of the Religious Orders having no influence
whatever in the matter, although it was they who, by their watchfulness
over the interests of the country had detected symptoms which they,
as true patriots, made known to the civil authorities. True it is also
that a friar, Padre Mariano Gil, made known, at a critical moment,
the plot of the diabolical society, in time to prevent the bloodthirsty
fiends rising in a night and cutting the throats of those who had been
their benefactors; but the "friar" was never a secret service agent of
the Government. What he did was what every patriotic Spaniard would
have done under the circumstances. It was the civil authorities who,
upon the discovery of the plot, caused the arrest of those complicated,
and who tried and passed judgement upon the guilty. If millionaires
and others were counted among the members of the Katipunan it was
because they were guilty of the same treason as the katipuneros and
not because they were "included" by the "friar".

"... Association which they not only despised for its low
condition, but which the few who knew of its existence must have
hated, if not for egotism, for the socialistic tendencies of the
said group."

So says Isabelo de los Reyes, the founder of the late Filipino
Democratic Party, and the Workman's Democratic Union, the most
socialist movement in the history of the Philippines. So much for
the Liberty, Equality and Fraternity which they all professed.

Another writer, C. de Valdez, a nom-de-plume under which I recognize
as hidden one whose knowledge on this subject was very extensive,
who for the study of the question had at his disposition innumerable
documents of vital importance, gives as his opinion: "It has been
said that the Liga was a society into the which there entered only
elements of a certain culture, and the people of money; whilst
the Katipunan was formed for the poor and laboring classes. If by
this it is intended to signify that they were two close societies,
the one which should comprehend what we might call the aristocracy
and the other the common people, we cannot agree with the opinion,
because it is in contradiction with the facts. There existed a free
communication between both societies and the prominent personages of
the Liga mixed with the humble ones of the Katipunan, taking active
part in the labors and forming part of the reunions and assemblies
[61]; in the same way the individuals of common class entered the files
of the Liga without any distinction of class being drawn between them."

The writer goes on to show that the three main things needed for the
Revolution were 1st: an active propaganda of separatist ideas; 2nd:
funds to cover expenses and to purchase arms, and 3rd: a considerable
number of persons ready to take up arms in the field. The first two
of these main things were to be attended to by the Liga and the third
by the Katipunan.

"In the greatest utility in attaining the ultimate end of the
initiators and directors of the conspiracy, must be sought the
distinction between the Liga and the Katipunan, and the difference
which the one or the other society enjoyed."

"In all other things, both societies, or both organisms of the same
society, co-exist, and display their activity jointly, the campaign of
the Katipunan or that of the Liga being the most active; according as
the necessities with which the one or the other were preferentially
encharged to satisfy the final triumph of the revolt, might be of
the greatest urgency or immediate utility."

The fact is that the Liga and the Katipunan were the distinct
foundations of two personal enemies, both of whom wished to hold for
himself the position of supreme chief of the movement. (See note 70).

D. Manuel Luengo, Civil Governor of Manila, in a report to the Minister
of Foreign affairs, speaking on the subject of the Katipunan, says:

"To carry to a head their fearful and criminal idea, they found it
necessary to recruit many people of all classes and from all the
provinces, seeking a useful means to facilitate the conjuration. And
the indian being by reason of his ignorance and his barbarianism,
like all peoples of his kind, easily fanaticised, they set to work to
fanaticise the masses, these hordes of childish people, these ignorant
laborers; and they fanaticised them by means of the pacto-de-sangre,
making them swear war to the death to Spaniards, practicing an incision
in the left arm, and with the blood which flowed from the wound made
them sign their frightful oath."

"The masonic attributes discovered, and the "apron" [62] upon which
appeared the head of a Spaniard suspended by the hair, by the hand
of a criminal indian, whilst with the other hand a dagger was plunged
into the throat, evidenced, in a notorious manner, that this Society
was found well provided with masonic rites."

Note 72. Deodato Arellano, Bonifacio, Dina and Plata, it will be
remembered, were energetic workers of the Liga. They had entered into
the scheme of Rizal's association before Pilar's idea of a similar
society had become known. Two months or so after the foundation of
the Liga, at the time when its founder was deported to Dapitan, it
was decided to take up Pilar's project and see what could be done
towards carrying it to a successful issue.

José Dizon y Matanza (fols. 1,129-1,131) testified that "on the
same day in which General Despujols ordered the publication in the
Gaceta of the deportation of Rizal, there gathered in a house in
calle Ilaya, Bonifacio, Arellano, Valentin Diaz, Teodoro Plata, Dina
and the witness; and they agreed to form a society to be known as the
Katipunan, the object and ends of which were to be filibusterism, or,
in other words, the liberty of the country from Spanish rule; the six
persons present immediately proceeded to perform upon themselves the
incision of the pacto-de-sangre, signing with their own blood a blank
paper, placing after the signature, the symbolic name each chose
for himself. They then drew up the programme of the Society. This
programme was composed of 6 articles, viz.: 1st: to constitute a
secret society known as the Katipunan; 2nd: that the organization
was to be by triangles, to the end that no more than three members
should know one another; 3rd: that the initiated should pay one real
entrance fee, and a half real as a monthly subscription; 4th: that
as the number of the members increased they should found one or more
balangay in each district; 5th: to try to gather funds to carry out
the purposes of the society; 6th: that when the opportunity occurred
they should reform these articles.

They also agreed upon the form of oath which should be taken by the
initiated, which was to promise to shed even the last drop of blood
for the liberty of the Philippines.

The Katipunan was founded upon masonic usage adapted to the character
of the association. Its formation was one of triangles, each new
Katipunero being bound to attract to the association, two others to
occupy the opposite angles. This formation was eventually changed on
account of the extent to which the society extended, its management
becoming very difficult. The particular triangles were broken up
and the association formed in three degrees. The first degree was
composed of the recently initiated members. These each possessed a
mask and some form of arm, either fire-arm or bolo, the cost of which
was borne by the member possessing it. The members who enjoyed the
second degree also possessed masks and wore as a regalia a ribbon
to which was attached a medal bearing a letter (equivalent to K)
of the old-time form of script of the pre-Spanish filipino; also a
sword and banner crossed.

The third degree members possessed red masks, the color being
distinctive of the degree, in the same way as the color of the
second degree was green, and that of first, black. These colors
were symbolic: green signified hope, and red, war. Black was but a
general color common to bandits all the world over. The masks of the
third degree bore a triangle with three K's in the upper part, in the
ancient Filipino script, and at the base the letters Z. Ll. B. (see
at commencement of book). The inferior inscription signified "sons
of the people."

Each degree had its pass words and the members only knew those of
their own degree.

This was the latter form of the Katipunan in which it differed somewhat
from the Liga.

Pilar's plan was revolutionary; Bonifacio's truly anarchistic.

Among the "chosen people" who testified before the Schurman Commission
were two of the three native members of the present U. S. Commission,
Tavera and Legarda. Both of these, among many other statements
which will not hold water, had something to say on the subject of
the Katipunan.

Legarda stated that: (see Report of the Philippine Commission, 1900;
vol. II page 377.)

"This Society of Filipinos (the separatist element) united itself to
the masonic society in Spain, and they established branches here;
and this masonic society which was a true masonic society with all
the characteristics of Masonry, converted itself afterwards into the
Katipunan society. This society, the Katipunan, made great progress
here in the Philippines, for they had to do greatly with the common
people; they never had anything to do, or mixed at at all, with the
higher class of people here in the Philippines [63]. As a result of
this the society gained much credit and power, and undermined the
forces which were in existence, especially the native regiments of
Tagalogs. This was in 1896; the Revolution broke out at San Juan del
Monte in August. A curious fact that must be noted was that a friar,
who was the priest of Tondo, was the cause of its breaking out; for
Gen. Blanco knew of this movement of the people and what was going
on [64], and was in favor of making concessions to the people. This
friar denounced the society, for he had a very intimate friend who
was a filipino, and he caused this friend to be introduced into
the Katipunan society [65], and this friend afterwards became the
leader of the revolution himself. This Filipino was named Andrés
Bonifacio, and later on he was chief of the revolution and chief of
the Katipunan society. He took refuge in Cavite, and all that province
rose up. Aguinaldo who was Municipal Captain in Cavite Viejo that
time, was also a member of the Katipunan. When he heard that the
Civil Guard was going to arrest him, he revolted too. He met a man
who was his superior in the society--that is, Bonifacio--and as his
ambition was his moving spirit, he caused Bonifacio to be shot."

Tavera gave his opinion as follows: (see same Report, page 399. Vol
II).

"The conviction was strong among the Filipinos that they would not
succeed in attaining anything by any other means than force. This
being the case, the idea occurred to some Filipinos to found a system
of masonry here. There were some lodges of the masonic order here,
and the idea presented itself to form a sort of political masonry,
which was created and called the Katipunan. This Katipunan society
was naturally a secret society and had, I think, about 400,000
members, principally in the Tagalog provinces and of the people of
the valley of the Pasig River. I think in Manila and in the valley
of the Pasig there were 80,000, naturally, as there were so many,
and as they were so strong, the idea of a revolution was a natural
consequence. The principal agitator of all this movement was a
man named Andrés Bonifacio, who stirred up and directed it. The
political movement in the Philippines was started, as was natural,
by the aristocracy of wealth and of intelligence, but the Katipunan
society was formed entirely of the elements from the lowest class of
society. Bonifacio was a man without education. He was employed in
one of the business houses at a small salary, of perhaps $30 or $40
(Mexican) a month. They went on arranging their affairs very quietly
and very secretly, awaiting a proper moment for action, which they
believed would be the time of General Blanco's departure from the
Philippines. Gen. Blanco was a man who was well thought of here
[66], for he had a great deal of tolerance for the people [67]. He
did tolerate masonry, and they believed that he also tolerated the
existence of the Katipunan society. One day the priest of Tondo,
Padre Gil, through the confession of a woman [68], learned of the
existence of the Katipunan society, for the woman's husband was a
member [69]. This Father Gil informed the General, so the Katipunan
society was discovered.

As the reader can easily see for himself there is considerable
difference between the statements of these two persons; a comparison
of these with the real facts of the case will show how easy it is for
a certain element to distort truth when it serves its purpose. I have
quoted these two "chosen" people, not that their statements may go
down to posterity as history (which has been distorted sufficiently),
but because both Tavera and Legarda formed part of Aguinaldo's mock
government--the Filipino Commune; and therefore both of them had
plenty of occasion to know the real facts of the case, facts they
evidently desired, for some reason, to distort.

Note 73. See notes 70 and 71.

Note 74. Herein the katipuneros showed their madness. So fanaticised
did they become that nothing of a nature or character Spanish was
allowed to remain. They carried this anti-Españolism to the utmost
extreme. Those of the native clergy who sympathised with the Katipunan
frequently tore down the images of the saints in the churches, merely
because the said saints were Spanish or painted them black in order
to work the easier upon the imagination of the people.

It was this hatred for things Spanish that gave rise to the bitterness
demonstrated against the Religious Orders. The friar was a Spaniard,
the most Spanish, as a general rule, of all the Spaniards in the
Archipelago, and as such became the principal target.

(See page 148).

Note 75. The revolution ever showed unmistakable signs of a bitter race
hatred. When the revolt first broke forth this race hatred was confined
to Spaniards; and it was not until the breaking out of the insurrection
against the lawful authority of the U. S. that it became general. Till
then anyone but a Spaniard could go from end to end of the Archipelago
without molestation; but when the promises of independence and other
things of a like nature, made by the American Consuls of Hong-Kong and
Singapore, and other irresponsible persons, failed to materialize, the
self-asserted leaders of the people lost confidence in the white man
and race hatred commenced to include all white people. When Aguinaldo's
hordes of semi-savages commenced their attack upon the American forces,
the effects of this race-hatred were felt more than ever before in the
history of the country. Not only was the white man to be destroyed,
but all those who sympathised with him--the Filipinos determined to
"stagger humanity." And how they were going to do it is demonstrated
in a document signed by Aguinaldo, captured by the American forces and
published by the War Department of the U. S. on the 5th of September
1900. The following are a few extracts from it:

"Malolos, Jan. 9, 1899--Instructions to the Brave Soldiers of
Sandtahan of Manila.

"Article 1. All Filipinos should observe our fellow-countrymen
in order to see whether they are American sympathizers. They
shall take care to work with them in order to inspire them
with confidence of the strength of the holy cause of their
country. Whenever they are assured of the loyalty of the converts
they shall instruct them to continue in the character of an
American sympathizer in order that they may receive good pay,
but without prejudicing the cause of our country. In this way
they can serve themselves, and at the same time serve the public
by communicating to the committee of chiefs, and of our army,
whatever news of importance they may have [70].

GIFTS AS COVERS FOR ATTACK.

"Art. 2. All of the chiefs and Filipino brothers should be ready
and courageous for the combat, and should take advantage of the
opportunity to study well the situation of the American outposts
and headquarters, observing especially secret places where they
can approach and surprise the enemy.

"Art. 3. The chief of those who go to attack the barracks should
send in first, four men with a good present for the American
commander. Immediately after will follow four others, who will
make a pretense of looking for the same officer for some reason
and a larger group shall be concealed in the corners or houses in
order to aid the other groups at the first signal. This wherever
it is possible at the moment of attack.

TO MURDER IN WOMAN'S DISGUISE.

"Art. 4. They should not, prior to the attack, look at the
Americans in a threatening manner. On the contrary, the attack
on the barracks by the Sandtahan should be a complete surprise
and with decision and courage. One should go alone in advance
in order to kill the sentinel. In order to deceive the sentinel
this one should dress as a woman, and must take great care that
the sentinel is not able to discharge his piece, thus calling
the attention of those in the barracks. This will enable his
companions who are approaching to assist in the general attack.

"Art. 5. At the moment of the attack the Sandtahan should not
attempt to secure rifles from their dead enemies, but shall pursue,
slashing right and left with bolos until the Americans surrender,
and after there remains no enemy who can injure, they may take
the rifles in one hand and the ammunition in the other.

FIREBRANDS FROM THE HOUSETOPS

"Art. 6. The officers shall take care that on the top of the
houses along the streets where the American forces shall pass
there shall be placed four to six men, who shall be prepared with
stones, timbers, red hot iron, heavy furniture, as well as boiling
water, oil and molasses, rags soaked in coal-oil ready to be lit
and thrown down, and any other hard and heavy objects that they
can throw on the passing American troops. At the same time in
the lower parts of the houses will be concealed the Sandtahan,
who will attack immediately.

"Great care should be taken not to throw glass in the streets, as
the greater part of our soldiers go barefooted. On these houses
there will, if possible, be arranged in addition to the objects
to be thrown down, a number of the Sandtahan, in order to cover
a retreat or to follow up a rout of the enemy's column, so that
we may be sure of the destruction of all the opposing forces.

WOMEN TO PREPARE "BOMBS"

"Art. 9. In addition to the instructions given in paragraph 6,
there shall be in the houses vessels filled with boiling water,
tallow, molasses and other liquids, which shall be thrown as bombs
on the Americans who pass in front of their houses, or they can
make use of syringes or tubes of bamboo. In these houses shall
be the Sandtahan, who shall hurl the liquids that shall be passed
to them by women and children.

"Art. 10. In place of bolos or daggers if they do not possess
the same, the Sandtahan can provide themselves with lances and
arrows with long sharp heads, and these should be shot with great
force in order that they may penetrate well into the bodies of
the enemy. And they should be so made that in withdrawal from
the body the head will remain in the flesh.

"Emilio Aguinaldo"

The following official notice posted up in Sta. Cruz, Laguna,
is another interesting example of the extent to which this race
hatred spread:

NOTICE.

The traitor Honorato Quisunbin, who in an evil moment denied his
country, died yesterday.

To-day, one no less a traitor and renegade to his mother country,
has also died. He who has been the cause of so many husband-less
wives and fatherless children, has received a punishment for his
crimes which will prevent him from repeating them.

We will allot to-morrow, for the punishment of the remainder if
they do not change their conduct, but continue to follow the steps
of the above mentioned. For this reason, beloved compatriots now
that you have witnessed the punishment given to those who have left
the path marked by our authority which our government conferred on
us although we are unworthy of it, but as we have been appointed,
we have forcibly to obey all the decrees published, for the crimes
which are punishable by death and which are as follows:

1st. All those who have any public or private communication with
the enemy and serve them as guides;

2nd. All those who attack and rob in a band;

3rd. Violation or abuse;

4th. Incendiarism;

5th. All those who receive any position or employment in the
service of the enemy.

(Signed) THE COMPATRIOTS.

This race hatred is illustrated very clearly in the definition of
the Katipunan given by Romualdo Teodoro de J., when he said that its
aim was to kill all Spaniards and take possession of the islands. No
particular hatred was shown to any class; it was all Spaniards of
all classes and conditions who were to be assassinated. It is also
clearly depicted in the Act of Session of the Katipunan Sur already
quoted (See page 81; also foot-note page 80).

Note 76. What Sr. Diaz intends by Tagalog Katipunan is not quite
clear. The whole society was practically confined to the Tagalog
provinces and was insignificant in extent even beyond the city of
Manila and its suburbs. There was no other Katipunan.

In November 1895 the assembly of the Katipunan was composed of
ten individuals of the Supreme Council, and the presidents of the
popular sections who were entitled to assist in virtue of holding
some office therein.

In January of the following year of 1896, after the annual election,
the assembly was composed as follows:

President Andrés Bonifacio.
Secretary Emilio Jacinto.
/ Vicente Molina.
Treasurer + Pantaleón Torres.
\ Hermenegildo Reyes.
/ Francisco Carreón.
| José Trinidad.
Councillors + Balbino Florentino.
\ Aguedo del Rosario.
Fiscal Pio Valenzuela.

Note 77. The question of the amount and the source of the supply of
arms possessed by the Katipunan has always been one of dispute. Some
suppose the rebels to have been well armed, whilst others reckon the
number of serviceable guns to have been very small.

Among the papers and documents belonging to the Katipunan Sur, seized
by the Spanish authorities, is the following:

"Commissioned for the purchase of arms:

D. Gabino \
D. Juan + Tantoko
D. Antonio |
D. Ezequiel /
D. Epifanio Ramos.
D. Victoriano Luis
for the distinct armories of Manila."

In a letter of the Secretary to the President D. Agustin Tantoko
(a native priest; see page 79):

"I believe we can obtain the dynamite by bribing some of the harbor
employees."

This letter has a foot-note which says: "When you have read this,
destroy it."

Numeriano Adriano testified (fols. 1,309-1,312) that Andrés Bonifacio
had collected 10,000 pesos for the purchase, in Japan, of 4,000 rifles
with abundant ammunition.

He also stated that the arms had been purchased and were to be landed
near by the mountains of San Mateo and in the Batanes islands, from
whence they would be brought to Manila.

That "Andrés Bonifacio went to San Mateo with men to receive and
arrange arms, whilst Deodato Arellano and Timoteo Paez were encharged
to send people to Batanes to the same end."

Also that "It is said that many of the insurgents in the province of
Cavite bear arms of different systems, and he supposed that they must
have been acquired by the rich and wealthy persons of that province,
such as Francisco Osario and others, who knowing perhaps of the
existence of the Liga of Manila, its form and object, had formed
their own also, in the said province, in order to unite to that of
Manila and make common cause therewith."

Domingo Franco declared (fols. 1,381-1,382), in answer to a question
during his trial, as to what he knew in reference to the purchase of
arms and ammunition, that "all he knew was that arms and ammunition
had been purchased, because at the end of 1895, or the beginning
of 1896, he saw Francisco L. Rojas in his office in Calle Jolo, and
the said Rojas told him that he had received a quantity of arms and
ammunition." He stated moreover, that he did not know the make or
number, nor where they had been landed.

Tomas Prieto of Nueva Caceres mentioned the receipt of 50 arms from
Bato. He also stated that Mariano Melgarejo, according to references
from Macario Valentin, received a load of arms in eleven cases from
Pasacao."

Pio Valenzuela affirmed that the arms borne by the rebels were for
the most part domestic bolos [71] and lances, and that the chiefs
were armed with revolvers." These revolvers were, he affirmed,
acquired from the Maestranzi de Artilleria.

Juan Castañeda declared that "the Japanese offered to land here 100,000
rifles with their ammunition, the expense of which should be paid in
a fixed number of years."

Numeriano Adriano also affirmed that it had been decided to purchase
arms in Japan and that one of the islands of the Archipelago should
be given to Japan in exchange for its aid.

Domingo Abella affirmed that he had visited Francisco Rojas in his
office for the purpose of finding out if the arms which the tailor
Luis Villareal had ordered for the society, had arrived; and that
although Francisco Rojas did not belong to the society, he was
encharged to portion out the arms and commissioned to bring them to
Manila. Francisco told him that he could not provide him with any as
they were all sold.

The net cost of the arms and ammunition necessary to carry out
the revolt was considerable, and as their introduction into the
country would have to be very carefully planned, and be carried out
with the greatest secrecy, the original cost would be considerably
increased. Large sums of money were therefore necessary to cover
expenses. Although the entrance fees and monthly subscriptions were
considerable they could not produce the amount necessary to provide
for the revolution, especially when there existed such a wide spread
tendency among those who handled the funds, to absorb them as a sponge
absorbs water. Castillo in his work concerning this association and
its funds says [72]:

"Undoubtedly it (the Katipunan) possessed large sums of money,
only the most insignificant part of which, according to report, was
discovered in the possession of Pio Valenzuela, preserved in gold and
amounting, we believe, to less than 30,000 pesos. These resources
could not cover the extraordinary expenses of the propaganda, that
of the Commissioners sent to Japan to treat with that power on the
question of a protectorate, and that of the coming war expenses which
were without doubt, very considerable.

"The Indian is not so selfish or so patriotic that he would, without
immediate advantage to himself permit himself the extravagance
of abandoning the sedentary life he usually leads, to launch out
into the field of adventures of doubtful result. Those who from the
headquarters of the revolution directed those torpid masses must
have realised this, and to make sure of the exit, caused money to be
distributed to all the affiliated and to their families, giving them
at the same time rice in abundance.

"On the morning of the events which took place at San Juan del Monte,
two women who live in the Santa Mesa road, were engaged in giving money
to the taos [73] who passed that way, advising them to unite themselves
with the insurrectos to the end of killing all the Spaniards....
................................................................

"This money set aside for distribution in San Juan del Monte, in
Pasig and in the pueblos on the banks of the river, must have come
from a well stocked treasury......................................
.................................................................."

A little further on, the author gives a very broad hint as to one
probable source of funds when he asks the question, where is the
million and a half pesos which constitute the default in the public
treasury of Manila?

"It would be a curious coincidence," says the author, "if part of
this amount perhaps the greater part should have served as funds from
which the expenses of the revolution and the war were paid."

Note 78. The initiations into the Katipunan were grotesque in the
extreme. The person introduced for initiation was placed in a room
draped in black, with its walls hung with mottoes in Tagalog dialect
such as: "If you have courage you may continue," "If you have been
brought here by your curiosity, retire." Upon a table was placed a
skull, a loaded revolver and a bolo. A paper upon which were written
three questions lay also upon the table. These questions were: "In
what state did the Spaniards find the Tagalog people at the time of
the conquest? In what state are they found now? What future can it
hope for?

The initiated previously instructed by his god-father, or by the
person who catechised him, was to reply that, at the time of the
arrival of the Spaniards, the Filipinos living on the coasts enjoyed
a certain amount of civilization, since they already had cannons and
silk dresses, that they enjoyed political liberty, sustained diplomatic
(sic) relations and commerce with the neighboring countries of Asia;
had their own religion and writing; in a word, lived happy with their
independence. A certain amount of civilization may be. Let us see
what that certain amount was:

"Barely clothed, and more often naked, revelling day and night in
drunkenness, given to the practice of infanticide, holding virginity
as a dishonor, having among them people who practiced defloration as a
profession, ignorant of the value and uses of money, making use of men,
women and children to pay debts, in continual warfare with one another
and enslaving their prisoners, practicing wholesale murder of slaves on
the death of a chief or important personage, adoring and sacrificing
to rocks, trees, crocodiles and idols of wood; lacking religion, but
having in its stead most bestial and absurd superstitions; without
temples, monuments or even literature, although they possessed a
species of written language. The only human ideas they possessed were
adopted from the Chinese, Japanese and Borneo Mohammedans whom they
imitated after the manner of apes. This, historians tell us, was the
condition of this people 340 years ago! when the missionaries planted
the Cross on Philippine soil, and brought to the benighted natives
the gospel." So much for the certain amount of civilization.

Cannons and silk dresses: of a kind; as to the cannons, where
did they all come from? Bought from or exchanged with the Borneo
moros probably. As to these and the silk dresses, the savages of the
south-sea islands enjoyed the use of such things and enjoyed them with
better knowledge of how to use them! They enjoyed political liberty;
let us see what Morga the historian who speaks most glowingly of the
ancient civilization of the Filipino peoples, has to say on this point.

He says: "In all these islands the people had neither kings nor lords
to dominate them as in other kingdoms and provinces. But in each
island were many chiefs from among the same natives, some greater
than others each one with his subjects, by groups and families, who
obeyed and respected them. Sometimes these chiefs were at peace with
one another and some times at war.... The superiority which these
chiefs had over the people of their group was such that they held
them as subjects, with power to treat them well or ill, disposing of
their persons, children and estates at their will, without resistance
or the necessity of giving account to anyone, and for very slight
offences they killed and wounded them and made slaves of them; and
if it happened that one of the chiefs were bathing in the river and a
native passed in front of him or looked upon him with want of respect,
and for other similar things, they made slaves of them for ever." This
is a good and practical kind of political liberty, just the kind of
liberty the country would enjoy if in the hands of the leaders of the
Federal Party, so anxious for liberties for themselves and coercion
for those who do not agree with their way of thinking.

Diplomatic relations and commerce with the neighboring countries of
Asia: As to the diplomatic relations the mere idea of such a thing is
preposterous. If we are to concede the use of diplomatic relations
to the ancient Tagalog people, then we must consider as diplomatic
relations such customs as the passing of the "peace pipe" practiced
by the indian of the United States, and the giving and accepting of
young women for sensual convenience practiced in many of the islands
of the Pacific up to the present day. As to their foreign commerce
let us listen once more to Morga. "Their contracts and negotiations
were as a rule illicit, each one considering the best way to come
off successful in his business."

Their own religion: For a religious system they worshiped their
ancestors and performed human sacrifices. The Spaniards found in
these islands less than a million inhabitants, who were divided
into innumerable tribes governed by rulers who had no more title of
sovereignty than that they were enabled to impose upon the people by
brute force and untold cruelties. The inhabitants formed a jumble of
inferior races some more or less pure in blood, others intermixed;
people speaking many dialects. They all lacked religion, in the proper
sense of the word; they lacked morals, in fact they were wanting in
everything that raises man above the level of the brute creation.

As to their own writing, certain it is that they possessed a crude and
very inefficient manner of writing, but what is very remarkable is,
that in spite of their possessing a system of script, not a single
piece of their literary work has yet been discovered nor even a written
tradition. This goes to prove that either the Filipinos were at that
time too deep in the savage ages to realise the importance of writing,
or that the form of script was useless for practical purposes.

To the second question the initiated replied that the friar
missionaries had done nothing to civilize the Filipinos, as they
considered the civilization and illustration of the country to be
incompatible with their interests [74].

To the third question the initiated was to reply that they had
faith, courage and constancy to aid them to remedy these evils in
the future. [75]

The master of ceremonies warned him that he was taking a very important
and very solemn step, and he was recommended to retire if he did not
feel courage enough to continue since he would uselessly expose his
life. If the initiated insisted in continuing with the mysteries of
the initiation he was presented to the reunion of the brethren to
be tried by the proofs assigned, which were very similar to those
adopted in universal masonry, but surrounded with more paganism,
if that be possible. He was blindfolded and made to discharge a
revolver against an imaginary enemy, a person he was made to believe
really was present and awaiting there the executionary bullet which
should make him pay the penalty of a treason. If he passed through
the proofs successfully he was introduced into the hall of oaths and
there with his own blood, drawn by means of an incision made in the
left arm between the shoulder and the elbow, he signed the oath.

Note 79. See note 50, pages 171, 173 and 174.

Note 80. The liberty of the Tagalog people; the chief aim which gave
rise to the revolt. The first thing the separatists desired was to
get rid of the Peninsular Spaniard; the next to go would have been the
insular Spaniard, then the Spanish mestizo, then the Chinee half-caste
and the Chinee; after which would come the gradual extinction of the
various tribes. In the mean time the country would suffer considerably
and at last...? See page 69, last four lines of the first paragraph.

It is well nigh impossible to imagine to what the liberty of the
Tagalog people would mean if it were put into practice. If the
South American states which are recognized as independent, are
unable to govern themselves in spite of the political superiority
of the people inhabiting them over the peoples of this archipelago,
without an unending series of revolutions, what might we expect from
the Philippines? Give the country independence with one of the native
"commissioners" as president of the republic and how long do you
suppose it would be before Pedro Paterno at the head of some 5 or
6,000 men would march into Manila to depose the president and proclaim
himself Emperor Pedro I? And before the new Emperor could install
himself in Malacañan he would have at his heels a thousand and one
petty chiefs, princes, kings and perhaps even a few ambitious queens!

It is over a half a century ago since the South American Republics
became independent, and at that time the rest of the world cared but
little for the consequences of such a step. But this indifference of
the nations can never exist here in the Orient at the commencement
of this XX Century. It would never suit the rest of the world to
see independence declared in the Philippines and especially if that
independence left the reins of government in the hands of the Tagalog
people.

The question of the expulsion from the country or the destruction of
the Spaniards has been spoken of under several notes; the idea was,
doubtless, a semi-savage interpretation of the preachings and teachings
spread abroad by the Bible societies in all parts and especially in
Spanish countries. And this becomes the more probable when we call
to mind what the El Imparcial of the 26th of August 1896 published
concerning this identical point. Speaking of the state of the country
in general as a result of the insurrection, it says:

"The minister of Foreign affairs received a telegram yesterday from
General Blanco manifesting that more arrests had been made.........
...................................................................

The conjuration had ramifications in various parts of the Archipelago,
and in it figured not only masonic societies but also Bible
societies..........................................................
...................................................................

The propaganda of filibusterism is encharged to the colporteurs
of evangelical books, who wander all over the Archipelago selling
protestant publications."

Note 81. These three native priests were among the prime movers of
the rebellion of 1872, a revolt which was planned out in the houses
of Joaquin Pardo de Tavera and Jacinto Zamora. The three priests were
executed by the garrote together with Francisco Saldua. Gomez left
the sum of 200,000 pesos to his natural son, born to him before he
entered the priesthood. In his will he strongly counselled his son to
be ever faithful to the Spanish authorities. I had intended to give a
brief outline of the revolt of '72 but space will not permit. Taking
it as a whole, it differed little from the revolt of '96 with the
exception that it was directly brought about by the propagators of
revolutionary ideas then rampant in Spain, and by the emissaries of
the revolutionary government then established.

Note 82.--See note 20.

Note 83. The oath taken by the katipuneros was as follows:

K. K. K.
N. M. A. N. B.

Section....

I declare that on account of my entrance into the K. K. K. of
the A. N. B. I have sworn a solemn oath in my native pueblo and
in the presence of a superior of the Junta of the Katipunan,
to do away with everything that is possible and even with that
which is to me most near and dear and appreciated in this life,
and to defend the cause to victory or to death. And in truth of
this I swear also to be obedient in everything and to follow in
the fight wherever I am led.

And in proof of what I have said I place my true name with the
blood of my veins at the foot of this declaration."

Note 84. Pio Valenzuela, who gave some of the most interesting and
reliable information concerning the inner life of the Katipunan,
testified (fols. 1,663-1,673) that on the 30th of November 1895,
the birthday of Bonifacio, a meeting was held in Caloocan, in
a house situated in the rice fields, some thirty five or forty
individuals assisting thereat, among them being the witness. This
meeting continued all day and all night till the following day, the
first of December. At this meeting they pronounced the death sentence
upon the tailor Guzman for publishing the secrets of the Katipunan;
this sentence was signed by all present including the witness, after
he had made many observations against it, observations the rest would
not listen to. One of the lighter punishments meted out was the public
exposition in the lodge rooms of the picture of the person punished,
with the word traitor written over or under it.

Note 85. The Katipunan enjoyed a peculiar and special organization,
which was given to it in order to avoid surprises and treachery. The
assemblies were always held in secluded places and under the cover
of the greatest secrecy. Sometimes they were held at midnight in the
open cornfields so as not to attract the attention of those indians
who were not members of the society. Valenzuela relates how a secret
meeting was held in the pueblo of Pasig at midnight, on one occasion
to arrange the matter of the annexation of the Islands to Japan in
case that nation did not care to declare a protectorate over them.

The Council of Ministers of the Supreme popular Council was as follows:

President Andrés Bonifacio.
War Teodoro Plata.

State Emilio Jacinto.
Interior Aguedo del Rosario.
Justice Birecio Pantas.
Finance Enrique Pacheco.

Note 86. Pio Valenzuela mentioned one occasion upon which such a
meeting of the society was held, he himself assisting thereat, in
the house of Andrés Bonifacio. It was a supper given in honor of the
baptism of a child to which the said Valenzuela was god-father. After
the supper, which served as a shield under the which the work of the
lodge was to be done, an election was held for the Supreme and the
Popular Councils, and the sections. Some thirty members were present.

Another case he mentioned was that of a meeting held on the birthday
of Bonifacio 30th of November 1895.

The Katipunan moreover had its own festivals. This is how Valenzuela
describes them:

"The Katipunan held its festival, according as Andrés Bonifacio had
told the witness, on the 7th of July, anniversary of the foundation
of the society; it also celebrated another anniversary on the 28th
of February, the date of the execution of the three native priests,
Burgos, Gomez and Zamora (see note 81). On that day a catafalque draped
with black cloth, was erected in each one of the popular Councils,
having four hachones [76], one in each of its four angles, adorned
with crowns made with plants named Macabuhay [77]. All the members
filed before the funeral pile, reciting prayers for the dead and
swearing to avenge the death of the three priests.

Note 87. Roman Baza, who was one of the many who suffered the death
penalty for his treason, undertook to educate in ultra-democratic
ideas, (as Isabelo de los Reyes is doing in our days), all he came
in contact with. He printed and spread abroad the "rights of man"
of the French revolution.

He was at one time president of the Katipunan (see p. 44) but being
a man little suited to carry out to a successful issue the set
plans of the society, Bonifacio determined to remove him, by what
Sr. Diaz terms a coup-d'etat, but more properly called an underhand
trick. Bonifacio, at that time treasurer, forced a conflict on the
subject of the financial conditions of the society, being denounced
as an exploiter for his pains. The quarrel was settled by an election,
Bonifacio by his unholy influence carrying all before him.

It was during the presidency of Baza that the Katipunan society for
women was founded, "the object of which was mutual succor (!). The
institution serving at the same time to dissimulate the meetings of
the male Katipuneros. Whilst the latter were holding their sessions
in a retired room, the women were in the salon with some young men
dancing, singing or eating. The presidentess of this society of mutual
succorers was Mariana Dizon.

To secure admission it was necessary to be a daughter or sister of
one of the male members. Mariana Dizon later on married José Turiano
Santiago, and as a result, the female Katipunan, as an organization
was broken up, the late members however continuing to shield as before,
the labors of the Katipunan reunions.

Note 88. See notes 74, 75 and 93. Part of the local and provincial
Spanish press has not failed to give the public a rehash from time to
time, of the greater part of the inventions of the separatists. It is
needless to say, however, that in this it has failed to receive the
support of representative Spaniards who look upon such an action as
little to the honor of the good name of Spain. As to the corresponding
English-speaking press in this connection, the less said the better
for the good name of American journalism.

Note 89. José Dizon Matanza stated during his trial (fols. 1,132-1,138)
"that Pio Valenzuela sought money from the wealthy, and as he (the
prisoner) understood, from a statement of Bonifacio, had collected
over a thousand pesos for the object of covering the expenses of the
trip which he made to Dapitan to confer with Rizal; and in order to
fool the authorities he took with him a blind individual with his
guide, that Rizal might perform a cure or some operation upon the
blind man. The motive of the conference was the proposition to Rizal
of the armed rebellion, etc., etc."

Valenzuela himself spoke of this trip to Dapitan (see note 16, p. 133)
as follows:--

"In the month of May of that year 1896, a reunion was held in
Pasig and there it was agreed to send a commission to Japan ... and
it was agreed also to commence the armed rebellion, settling the
manner in which it should be carried out, but it was decided that,
previous to taking action it would be wise to consult with Rizal,
the witness being chosen as emissary. The schoolmaster of Cavite
Viejo, by name Santos, proposed that a blind man named Raymundo Mata
should accompany Valenzuela that Rizal might cure him. The witness
embarked on the S. S. Venus at the end of May, meeting on board,
one of Rizal's sisters, and his (Rizal's) querida, an American or
English woman named Josefina; and arriving at Dapitan, the witness
went ashore with the two women and a servant that accompanied them,
making their way to the house of Rizal, etc., etc."

According to a statement of Isabelo de los Reyes, "Rizal, as has
been clearly proved at the trials (of traitors) advised them to wait
another two years, as they lacked arms."

I wonder if Rizal foresaw the war to break out two years later between
Spain and the United States! His intense desire to go to Cuba would
give one that idea.

Note 90. Negotiations indeed! Who can imagine the circumspect and
formal little nation of Japan admitting negotiations with a warehouse
porter, a man who was representative only of the worst of the lowest
classes! Sr. Diaz probably made this statement from hearsay por boca de
ganso as they say in Spanish. If any negotiations took place between
Bonifacio and the Japanese Government they were on a par with those
between the late U. S. Consuls of Singapore and Hong-Kong, and a few
other irresponsible people, and Aguinaldo, the leader of the Katipunan.

Note 91. As has been seen in the foregoing notes, it was the
intention of the separatists to make purchases of arms and their
necessary ammunition in Japan. Those wealthy Filipinos who were
owners of steamships were looked to as the chief assistance in the
transportation and landing of the said arms, etc.

The date of the arrival of the arms, according as appeared from
evidence given during the trial of Francisco L. Roxas, was to have
been the 31st of December 1896. Lorenzo de la Paz, however, stated
that it was the 1st of September of the said year. Others claimed
it to be the 13th of September or the 30th of November. As may be
easily seen, there was no lack of disagreement among the chiefs
of the revolt, and perhaps, as far as the majority were concerned,
still more exploitation.

Note 92. Pio Valenzuela y Alejandrino was a licentiate of Medicine,
and one of the members of the inferior Supreme Council of the
Katipunan. According to his own story he entered the files of the
society under compulsion at the hands of Andrés Bonifacio, who on
the strength of a love affair, gave him the alternative of death or
membership in the Katipunan (see p. 132). In his declaration during
his trial (fol. 142-147) on the 6th of September 1896, he recorded
how on the 30 day of November, S. Andrew's day of the year 1895,
he was presented by Andrés Bonifacio to various Katipuneros as
"brother" Medico (Doctor), Bonifacio stating that from that time he
(Valenzuela) would be the doctor of the society. He also stated how,
in the following month of January and in another meeting, he was
nominated Fiscal, and official doctor with a salary of thirty pesos
monthly, a salary he had no little difficulty in collecting. He was
commissioned in May 1896 to go to Dapitan to hold a conference with
Rizal concerning armed rising against the supreme authority of Spain
in the Archipelago; but Rizal was shrewder and more far-sighted than
the others and would not consent to the carrying out of the scheme as
proposed by Bonifacio. On the return of Valenzuela Bonifacio imposed
upon him a strict silence concerning the outcome of the conference;
but being pressed by certain members of the society, among whom were
Emilio Jacinto, Secretary of the Supreme Council, and capita Ramon
of Pandacan, he revealed the secret of Rizal's opposition to a plan
he feared would be abortive. When once the cat was out of the bag the
facts soon became public among the principal members, with the result
that many who had promised funds for the purchase of arms etc. in
Japan, refused to pay the amounts promised. Among these was a colonel
of Malabon who had promised 500 pesos for the said object. This breach
of confidence on the part of Valenzuela brought about the separation
of himself and Bonifacio, and the former presented his resignation
as doctor and fiscal of the society. Bonifacio opposed the idea of
his resignation but it was finally accepted, and the former friends
parted company each to work in his own sphere.

Valenzuela was in fact one of the chief movers of the rebellion;
this was confessed by Domingo Franco, the late president of the then
defunct Liga Filipina. "The rebellion," says he, "was produced by a
foolish child, whose name it would dirty the tongue to pronounce,
because after being the author of all (this however is somewhat
inexact) has given himself up to the authorities to denounce those
he has succeeded in misleading."

During his trial in the Bilibid prison, before Col. Francisco Olive
y García on the 2nd of September 1896, he gave some of the most
interesting and reliable information that has yet been gathered
concerning the interior workings and doings of the Katipunan.

When the Guardia Civil set out from Manila to break up Bonifacio's
party in Caloocan, several of those forming the leadership fled,
and among them Valenzuela. He entered Manila by way of Sampaloc,
passing through Quiapo to the Escolta and down the Pasaje de Pérez,
embarking there on one of the lake steamers. On arrival at Biñang he
went to the house of the co-adjutor D. Silvino Manaol (native priest),
to whom he recounted what had taken place. The co-adjutor asked of
the parish priest the proclamation of the Governor General conceding
pardon to those who should present themselves [78]. Having read it
with care and under the advice of the co-adjutor, he set out for the
capital disembarking at the Ayala bridge from whence he took a quiles
and went immediately to the palace of the Governor to present himself
to him. The Governor General was not at home so Valenzuela at once
started for the offices of the Military Government.

Speaking of this giving up of himself of Valenzuela, Sr. José
M. del Castillo y Jimenez says: "The forty-eight hours conceded by
the proclamation of the Governor Blanco were about to close when
there reached the palace of Sta. Potenciana, worn out, bathed in
perspiration, and almost in a period of agony, Pio Valenzuela, an
important person of revolution he being in such a condition that it
was necessary to assist him previous to his passing into the presence
of Gov. Blanco. When he had come to himself and was in a condition
to make an explicit and ample confession he had two hours conference
with the Governor, giving information of as such as he knew."
...................................................................

"Valenzuela and Rosario were of great utility in clarifying the facts
and especially in the explanation of the cipher documents discovered
in the house of Villaruel and others."

SPECIAL NOTE.

The reader's attention is called to paragraph 3 on the following page
of the text (p. 47).

Apart from the Councils spoken of in this and the former paragraphs
there were others formed at a later date. These were more properly
variations and were as follows:

Trozo: Popular Council Maypagasa with four sections, Dapitan,
Silanganan, Dimasagaran, and Dimas-Alang.

Palomar: Popular Council Pinkian with two sections.

Tondo: Council Katagalugan with the sections Katutuhanan, Kabuhayan,
Pagtibayan, Kalingaan and Bagong-sinag under the presidency of
Alejandro Santiago, Braulio Rivera, Hilarion Cruz, Cipriano Pacheco,
Nicolás Rivera and Deogracias Fajardo.

Conception and Dilao (Paco): the Council Mahaganti presided over by
Rafael Gutiérrez; and the sections Panday and Ilog, with a delegation
in Ermita.

In Cavite was the popular Council Kawit the president of which
was Emilio Aguinaldo [79] the capitan municipal of the pueblo of
Cavite Viejo and later on the dictator of the Filipino Commune. This
Council comprehended Imus, Noveleta, Silang, Naic, Maragondon and
other pueblos. Imus was presided over by Juan Castañeda, Noveleta by
Alejandro Crisóstomo.

In Bacoor was a Popular Council presided over by Genaro Valdes with
three sections Dimagpatantan (not to leave in peace), Ditutugutan (not
to rest till the end is reached), and Pananginginigan (formidable).

Note 93. The Kalayaan was intended to be a monthly review. Its
first number consisted of thirty-two pages in quarto. The price
of each number was 50c (Mexican). It was a most rabid anti-Spanish
publication and advocated separatism openly, and yet in spite of the
press censorship it circulated freely in the Archipelago.

As the common belief was that this paper was published in Japan, as
would appear from the paper itself, General Blanco decided to send a
special delegate to Japan to investigate the matter of its impression,
its publishers, authors, etc., that steps might be taken to put a
stop to its impression or at least that a check be put on its entry
and circulation into the Philippines. Don Alfredo Villeta was chosen;
but on account of some hitch in the arrangements, he never started on
his errand. Some say that the paper did not reach its second number,
but it is certain that it did not reach its third.

The heading was as under:

KALAYAAN
Issued at the end of each month.
1st year. Yokohama. January 1896. No. 1.

Price of subscription, Articles must be signed If purchased will cost
3 months 1 peso; by their authors. 2 reales per number.
in advance.

The headings of the principal articles were as follows:

To the Compatriots.

Manifesto; by Dimas-Alang (José Rizal.)

What the indian ought to know and understand; by Agapito Bagumbayan.

This latter article is a mirror in which the purpose of the paper is
reflected; it reads remarkably like a composition of Pedro Paterno,
the visionary who claims for the peoples of the Archipelago a glorious
pre-Spanish history and civilization. The following citations from
the article will give some idea of the whole publication.

"In these islands, which were previously cared for by our true
neighbors of Malaysia at a time when the Spaniards had not as yet set
foot upon the land, there existed a complete abundance and a state of
welfare. Our friends the neighboring kingdoms, and especially Japan,
brought commerce to our shores which formed the most abundant market,
and there was found everything necessary, wherefore it was the richest
country and its customs were all very good [80]. Everyone, youths and
advanced in years and even the women, could read and write according
to our manner of script."

The article goes on to say that upon the arrival of the Spaniards the
natives only made friends with them after that Legazpi had performed
the ceremonies of the pacto-de-Sangre [81] with one of the indio
petty sovereigns.

"The Spaniards," says the writer, "have perverted us with their bad
customs and have destroyed and obliged us to forget the noble and
beautiful customs of our country."

Noble and beautiful customs: Compulsory defloration of young girls,
as a result of the belief that a girl who died a virgin could not
enter heaven! Could anything be more noble and beautiful?

Kalayaan purported to be and was always considered as the soul of
the defunct Solidaridad (see note 24). It was printed in the Tagalog
dialect and died, as it was born and had lived--in shame.

Note 94. Pio Valenzuela testified (fols. 582-591) that on the 22nd
of August he was informed by Josefa Dizon that her son José together
with Bonifacio had fled from Manila. Valenzuela thereupon fled also,
following them, and reaching Caloocan about 8 p. m. There he found
Bonifacio with some twenty others. Andrés informed them that they
must not separate as it was now time to commence the armed rebellion,
the plot of the Katipunan having been discovered. From Caloocan they
went to Balintauac arriving about 11 p. m. Here they met a certain
Laong with a group of men. They remained in the pueblo Sunday,
Monday and Tuesday preparing for the onslaught they were to make
upon the Spaniards, which was fixed for the 29th of the same month,
the plans being that they should advance in groups upon Manila,
killing the Spaniards and also the indians and Chinese who refused
to follow them, "dedicating themselves to the sacking of the city,
robbery and incendiarism and to the violation of women." Many Chinese
were murdered and their stores robbed.

Whilst in the fields of Balintauac distribution was made of bolos and
ten revolvers, the latter stolen from the Maestranza of Manila. On
Tuesday evening preparations were made to meet the attack of the
Spanish troops which had been sent out in persecution of the rebels,
and the first conflict took place. Valenzuela also stated that the
greater part of the people who formed the rebel forces were drawn,
catechised and initiated all in a moment by the fanatic Laong, who
was practically the active chief of the revolt, and who directed in
person the attack upon the Chinese stores.

About 5 pm. on the 29th five hundred men under a "leader of Pasig"
appeared on the scene at the waterworks. They at once took possession
of the building and of the persons of the workmen. Their first
intention was to stop the machinery so that no one need be left
in charge thereof when orders should be received for a start for
Manila. The engineer however, reminded the chief that if such a thing
was done their brethren in Manila would die of thirst. This excuse
carried the day and the chief decided to leave some workmen there under
the condition that the engineer and others who wore moustaches should
shave, and that all should dress like indians, and that the engineer's
wife should dress like a native woman and prepare food for his men. The
party finally set out on their way. They tried to avoid an encounter
with the troops composed of artillery and infantry, 65 men in all,
stationed at the powder works. In avoiding this handful of defenders
they fell afoul of other troops which gave them a good sharp reception.

As to those who, repenting, desired to return to a legal status, it
is difficult to form an opinion, on account of the contrary evidence
adduced in connection therewith. Isabelo de los Reyes already cited,
in a futile attempt to justify the acts of the Katipuneros, claims
that some of the chiefs opposed the plan of the armed resistance as
contained in the propositions of Bonifacio, claiming that it would
be a great and useless sacrifice, to say nothing of the imprudence of
such an act, to launch forth against an armed force without possessing
better arms than a few bolos and lances. He claims that Bonifacio
listened to the advice and was on the point of acting upon it, but
was compelled to take the step he did in declaring the revolt, by
the attitude of his 500 followers. The authority for this statement
was Pedro Nicodemus, who was the commander of the said group, a man
who was as ignorant as he was blood-thirsty.

Further on Isabelo states that "in the famous reunion of Balintauac,
in the solemn moment of the breaking forth of the revolt (August,
26th 1896) Andrés Bonifacio as president of the Supreme Council of the
Katipunan, explained that the plot had been discovered, and that in
order to save those who were compromised and who had not up to that
time been arrested, it was necessary to launch forth to the fight,
although the arms with which they should fight had not yet arrived
from Japan."

Granted however the character of Bonifacio, his aims and the methods
he adopted to carry out his ideas, such an excuse as that of Reyes
argue but little in pro of the good judgement or better said the good
faith of its author. Bonifacio was anxious for the first blow of the
revolt to be struck that he might not lose the confidence of those
who had intrusted him with the undertaking and who had been fooled
into the idea that the Katipunan forces were so powerful that nothing
could resist their onward course once they had been started on their
way. And to suppose that Bonifacio was to be so easily influenced by
a few petty chiefs is to show a complete ignorance of the character
of the hero of the Katipunan. If the opposition of the said petty
chiefs really occurred it was probably inspired more by fear of
the consequences than by the true spirit of repentance, for if the
cruelties and abuses said to have been committed by the Spaniards
were the cause of the revolt, what need was there of such a repentance?

The prestige enjoyed by Bonifacio among the katipuneros was natural
enough, in as much as he was the father of the Katipunan, the
illegitimate offspring of filipino freemasonry, itself a legitimate
child of the Spanish family of universal freemasonry.

"The Katipunan," says the author of an exposition to Congress, dated
1900 and published at the printing office of the El Liberal, "the
worthy and legitimate [82] child of Andrés Bonifacio, was founded in
his own house in calle Sagunto (Tondo) between six and seven in the
evening of the 7th of July 1892. Andrés Bonifacio gathered together
his best friends, Teodoro Plata, Valentin Díaz, Ladislao Dina,
Deodato Arellano, and Ildefonso Laurel, to whom he proposed the
necessity of the creation of that Superior Association of the Sons
of the People, whose only aim should be that of the independence
of the people under a Spanish protectorate or in default of that,
of Japan. Those assembled took to the idea with great enthusiasm and
at once commenced the propaganda of the same.

Note 95. One thing which clearly demonstrates the state of fanaticism
and moral degradation to which the Katipunan fell, was the savage
manner in which they treated the Religious prisoners who fell into
their hands. Disrespect for all authority and especially that of
the clergy, was one of the chief fruits of the work of propaganda
carried on by Rizal and other of the separatist element, aided and
abetted by the Bible societies who gave moral as well as practical
assistance to their labors.

As fanaticism increased, this want of respect became more intense
and eventually led to a thirst for the blood of those whose greatest
crime was the excessive favor they had extended to the indian, to
whom such a thing as gratitude was unknown [83].

As we have seen, the intention of the Katipuneros was the annihilation
of the Spaniards, irrespective of class or condition. The parish
priest being the strongest support of the administration was the
target for the bitterest treatment at the hands of the rebels.

Among the number of those parish priests murdered by the Tagalog
rebels were P. Toribio Moreno; Recolet, parish priest of Silang;
P. Toribio Mateo, Recolet and parish priest of Perez Dasmariñas; and
the lay brothers: fray Luis Garbayo and Julian Umbon, these latter were
murdered in San Francisco de Malabon. Upon the Estate of Imus, then
property of the Recolet Corporation, now in the possession of a large
London Syndicate, were most brutally murdered the following Recolets:

P. José Ma. Learte, ex-Provincial and parish priest of Imus, P. Simeon
Marin, ex-Definitor and parish priest of Maragondon, P. Agipito
Echegoyen, parish priest of Amadeo, P. Faustino Lizasoain, parish
priest of Bailen, and the lay-brothers:

Roman Caballero, Jorge Zueco del Rosario, Damaso Goñi, Bernardo Angos,
Victoriano López.

It is affirmed by eye-witnesses that these victims to Tagalog
fanaticism were saturated with petroleum and burned alive.

Fear was entertained for the safety of of several Dominican Fathers
who held parishes near by, and therefore P. Buenaventura Campa,
P. Francisco Cabeñas and fray Natalio Esparza immediately set
out in search for them. Regardless of the great risk they ran in
falling into the hands of the bloodthirsty Katipuneros, these three
heroic Dominicans casting aside all thought for self and all care
for their own welfare [84] set out for Naic in the steam launch
Mariposa. Difficulties were encountered from the start. The native
captain and engineer conspired to prevent the carrying out of the
attempted rescue. P. Buenaventura calling up the refractory captain
told him that he and his companions were firm in their purpose and
that progress must be made. The captain pleaded inability for want of
coal. Then hoist the sails, said P. Campa. There are none replied the
captain. Then take my habit and those of my companions and make sails
of them, thundered the Padre. The captain gave in and the journey was
continued. Naic was reached; they failed to find their companions but
were in time to save the unfortunate wife and children of Lieut. Perez
Herrero; they discovered them barefooted and wellnigh mad with terror,
dressed in native clothes and hidden in a nipa shack. P. Galo Minguez,
parish priest of Naic, Padres Nicolás Peña and José Digne and the
laybrothers Saturnino García and José Pedida had succeeded in escaping
from the clutches of the rebellious Tagalogs, having fled to Labay
from whence they made their way to Corregidor, meeting there those
who had come to seek them in the Mariposa.

The Augustinian Father P. Piernavieja was another victim to
fanaticism. This Father has been termed medio loco [85] and in
all truth he was so if the possession of a presence of mind such
as that shown by P. Piernavieja is to be termed craziness. True
it is that he was at times gifted with a strange turn of mind. He
had, during the many years he administered the parish, established
therein a christian communism. When the revolt broke out he was
held as a prisoner and obliged to invest himself with the authority
of an Archbishop. Had the revolt prospered and P. Piernavieja lived,
undoubtedly he would have been made Archbishop of Manila by the Tagalog
discontents. P. Piernavieja was shrewd enough to take well to his new
office. He was once called upon to anoint the chiefs and rulers, as the
kings and emperors of olden time were anointed by the Church. Padre
Piernavieja told them that olive oil was not suitable for such a
purpose and therefore proceeded to anoint them with cocoanut oil such
as is used by the natives for their lamps! Under pretext of his office
of Bishop this strange old man claimed liberty to make his pastoral
visits and when he succeeded in securing this liberty which was readily
granted to him, he overran all that part of the province in the hands
of the insurgents, secretly collecting all kinds of information, which
he immediately sent his superiors in Manila. This information reached
the military authorities and would have become of utility to them for
the carrying out of the campaign had it been prosecuted as a military
campaign should have been. But the Padre's messenger was eventually
captured with messages in his possession. When questioned as to the
source of the information, and where he was taking it, he told all,
and as a result Padre Piernavieja was condemned to death as a traitor
to a cause to which he had never held allegiance. As a punishment he
was tied to a tree exposed to the burning rays of the tropical sun,
and thus left to the mercy of the voracious birds and insects, dying
of hunger, thirst and of terror in the midst of inconceivable torments.

Padre David Veras, Dominican, was another of the many victims of
the Katipuneros. He was the parish priest of the pueblo of Hermosa
in the province of Bataan. When the insurgents attacked the pueblo
they captured P. David, and after cutting off both his hands, dragged
him to the most distant of the ten barrios of that pueblo, and there
hacked him to death with bolos and hatchets mutilating his body in
a horrible manner, and throwing the corpse on to a dung heap.

In the early dawn of the 25th of December 1896, in Morong province
of Bataan, Padre Domingo Cabrejas, Recolet, was murdered at the altar
while offering up the holy sacrifice of the Mass, his blood staining
the sacred linen and the steps of the altar. The katipunero murderers
hurriedly hid the body in the church and fled.

Padre José Sanjuan, also Recolet and parish priest of Bagac was
another victim. To name all those who suffered barbarous treatment at
the merciful hands of the insurgents would be a well-nigh impossible
task. Recalling the acts of those fanaticised sectarians, one might
almost recall the barbarities and brutalities of the diabolical
Nero. Certainly the ancient Chinese and Japanese were scarcely
more excessive in their treatment of the unfortunate missionaries
they tortured in their attempt to stamp out the christian faith;
and even the Chinese boxers of our days could have taken lessons
from the disciples of Filipino freemasonry. Many, many are the
unfortunate missionaries whose blood cries to heaven for vengeance
and this vengeance of the God of Justice will one day fall upon this
people. Even in our own days we cannot shut our eyes to the fact of the
existence of the well marked track of the hand of Divine Justice as it
passes here and there throughout the land, calling now upon this one,
now upon that, to pay his debt even to the last farthing. The track
of the finger of God has been remarkably distinct in this archipelago
and many are the cases in which that finger moving slowly and silently
along has pointed out the unfruitful tree which the scythe of death
shall cut down.

"For I the Lord thy God am a jealous God; visiting the sins of the
fathers upon the children until the third and fourth generation."

Note 96. Some there are who see in every event which takes place,
the protecting or avenging hand of Providence. Others there are who
laugh to scorn the idea that Providence should concern itself in
such matters.

The hand of Providence surely has manifested itself of late in this
archipelago, here protecting the one from a cruel torture, there
permitting the sacrifice of a martyr to the faith or a martyr to duty
and honor, and the integrity of the Spanish nation. Here giving one
over to a just punishment, there pointing out another as an object
for Divine vengeance.

Is proof needed perhaps that the finger of the avenging hand of Divine
justice has left its well-marked path in the Philippines? Then we
have a notable case before us. A few months ago, a steamer, the Rio
de Janeiro, left the Orient bound for the port of San Francisco,
Cal. Within sight of the city, almost within sight of the crowds
who stood upon the wharf in expectation of the ship's arrival,
the good vessel, by the will of God who rules over all things,
went to the bottom, carrying with her, among other passengers,
a man who was morally and physically responsible for the greater
part of the barbarities practiced upon the long suffering Spanish
prisoners, Religious, Civil and Military, at the hands of the Tagalog
revolutionists. With that man disappeared from the land of the living
his whole family, together with state and private papers of unknown
value. How often before in the past history of the world has the God
of Justice obliterated whole families and even whole nations!

And who shall say that the hand of Divine Justice has not protected
as well as avenged. For many months the katipuneros had woven a
fine-meshed net around the Spanish population of the Philippines,
a labor the more easily accomplished in the same degree as the
scandalous carelessness of the Blanco administration became more and
more marked. Blanco himself was a freemason [86] and was always, like
our present civil administration, surrounded by friends of his own
choice, people who at no time suffered from an excess of patriotism;
and the few honorable exceptions which did exist were, unfortunately,
persons whose good moral influence was powerless to better a situation
which day by day became worse [87].

This net already woven was set, and it needed but the given signal
for its string to be tightly drawn and the unsuspecting prey would
immediately fall into its folds, to be redeemed only by a barbarous,
cruel death. But providence is merciful as well as just, and in her own
time opened up a way of escape for the coveted prize of the katipunero
savages. This opening was no other than Teodoro Patiño, himself a
member of the diabolical society, the plot of which he was to reveal.

Patiño was one of the many compositors in the printing establishment of
the Diario de Manila. He was an indian of but little importance both
as regards his abilities as a workman or as a katipunero: he was one
of the thousands of unknowns from which have sprung so many of those
sadly famous ignorantes and others of our own days. But he was destined
to act an important part in the society to which he belonged: a part
however not in the programme of proceedings drawn up by the society.

A discussion took place one day as to the subscription the said
Patiño should pay into the common funds of the society, and heated
words passed between him and his companions on the subject. From words
they came to blows; and as Patiño was one against many he came out of
the tussle second best, having received a good sound thrashing for
daring to differ from the majority. To satisfy his injured feelings
he looked around him for some one from whom he could expect sympathy,
and he bethought himself of his sister who was a pupil of the College
of Mandaloya, under the care of the Augustinian Nuns. To his sister
he repaired and to her he told his tale of woe, making mention at the
same time of a certain society to which he and his assailants belonged.

The sister startled by what her brother related, questioned him
closely, as only a woman can question when she wishes to get to
the bottom of anything. Having been a pupil of the Augustinian Nuns
for a considerable time and preserving in her heart sentiments of
gratitude little known among the peoples of the Archipelago, she was
much hurt to hear of the plans mapped out by the Katipunan for the
brutal destruction of those who had always been so good and kind to
her and her brother. And before Patiño could tell all his tale, his
sister had bidden him good-bye and gone off in search of the Mother
Superior of the College, to whom she immediately told all she knew
of the affair. The two women trembling with fear for the safety of
the lives of so many hundreds of innocent victims, hurriedly sought
the presence of the Rev. Padre Mariano Gil, Augustinian, and parish
priest of Tondo. This Rev. Father, realizing the enormity of the
Katipunan plot, advised them to send Patiño to him without delay.

Patiño presented himself at the convento and underwent a close
examination at the hands of Padre Mariano. At first little progress
was made, as Patiño feared both the anger of the authorities and
that of his fellow katipuneros, who would doubtless take revenge upon
him according to the laws of the society, for his tale-telling. And
in spite of the fact that he tried at every turn to avoid telling
the naked truth, and to escape here and there by professions of
ignorance, he eventually manifested to P. Mariano Gil all he knew
of the society, of its plans and of its resources. After a long and
tedious conversation, the patriotic Augustinian was gratified with
the knowledge of where to lay his hands upon hidden documents etc.,
which would throw much light upon the purposes of the society of
cut-throats. P. Gil immediately set to work to disclose the hidden
secrets.

"Without losing a moment," writes P. Mariano Gil, to a friend who
had asked of him the true story of what took place on that memorable
occasion, "I sent notice to the Lieut. of the Veterana of this
sub-division, D. José Cortés, to whom in the presence of the denouncer,
Patiño, I communicated the most necessary data, giving him at the same
time the names of all those persons in the printing establishment who
were compromised, commencing with the two who signed the receipts,
Policarpo Tarla and Braulio Rivera, indicating to him the manner of
procedure for the detention of all those complicated.

...................................................................
... "I decided, confiding in God, to go alone to the printing
establishment, at a time when none of the workmen should be present."

The writer goes on to explain how he made known his mission to D. Ramón
Montes and two other Spaniards who, astonished at the news, aided in
the search for the documents, stones etc. After a half hour's search
the lithographic stone was discovered, and like a tiger springing
upon its prey, the zealous son of St. Augustine pounced upon it, as
though he feared that the very roof of the building should fall in
upon it and bury it beneath its rubbish out of reach of his hands. A
proof was taken from the said stone, of the Katipunero receipts,
and P. Gil immediately set off in the direction of the Veterana of
Tondo where he met Patiño, who recognized the receipt as authentic,
and two hours later the Patriotic Augustinian saw his efforts crowned
with the confession of guilt of the delinquents, the two previously
named, figuring at the head of the list. Having performed this, P. Gil
humbly wended his way back to his parochial dwelling, satisfied to
have been an instrument of divine Providence for the unravelling of
one of the most bloodthirsty plots ever invented by the perverse mind
of embruted mankind.

At midnight was discovered in the locker of Policarpo Tarla, in the
same place, a dagger, the regulations of the Katipunan and several
documents having connection with the said society, all of which,
together with the famous lithographic stone, were handed over by
Sr. Montes to the Veterana.

On the following day P. Gil discovered in the house of one of his
parishioners a dagger identical to the one mentioned, also several
receipts in Tagalog with the key of the symbolic language in which
they were printed.

"This", affirms P. Gil, "is the truth of the discovery."

There can be little doubt that Patiño was directly inspired more by the
thrashing he received than by providence, although it is not possible
to deny that the thrashing and the consequent divulging of the secrets
of the Katipunan were providential. And as regards to his repentance,
I doubt judging from the character of the average indian, whether he
really felt repentant till the enormity of the crime to which he was
an abettor was brought home to him by P. Mariano Gil. Be that as it
may. The ways of Providence are hidden from us and we can seldom see,
with our human eyes, more than the actions of the human reason. Yet
the truth remains, that whether directly or indirectly inspired by
providence it was Patiño's action which saved Spain "from an unending
series of bitter experiences."

Note 97. What has, up to this present, been written concerning these
stirring events has been taken chiefly from the reports made by
Gen. Blanco to Sr. Canovas. Whether from ignorance or from malice,
these reports contained about as many errors as words. From these
Sr. Diaz evidently took the statement that the sister of Patiño was a
pupil in the College of Looban, whereas P. Mariano Gil himself states
that it was that known as the Orphan Asylum for Girls at Mandaloya.

Note 98. The following sketch of P. Mariano Gil is taken from the
Heraldo de Madrid which in its number of the 6th October 1896, said:

"P. Gil was born in Carreon de los Condes (Palencia) on the 2nd of
July 1849. Whilst still young he entered the Augustinian College of
Valladolid. His studies concluded, he passed to the Philippines where
he filled the duties of parish priest in several Tagalog pueblos. Till
recently he has been holding the position of parish priest of Tondo,
a suburb of Manila. He was fortunate enough to discover the plot
of the insurrection on the 19th of August last, denouncing it at an
opportune moment. The Spaniards gathered in manifestation to the palace
of the Governor General; Sr. Blanco did not condescend to receive them
and they therefore went at once to pay their respects to P. Gil and
the Archbishop, both of whom congratulated them for their patriotic
attitude. A newspaper of Manila, El Español, published the picture
of the parish priest of Tondo; but scarcely had the first copies
of the paper appeared on the street, than General Blanco ordered
their suppression, commanding that a new edition be printed omitting
the said picture and the laudatory phrases which the El Español had
dedicated to the eminent Augustinian, from this time a note-worthy
patriot to whom the public did a justice which General Blanco either
did not know how, or did not wish to do him."

Speaking of this patriotic Padre, Sr. Castillo y Jimenez [88] says:

"His character is gruff; he asks nothing, he demands; he does not
beseech, he asks; and what he demands and asks is just and lawful,
because it bears in its essence the benefit of mankind, aiding the
unfortunate, warding off their dangers, delivering them from the
attacks which envy and vengeance might deal out to pacific and humble
people. He is inflexible with the reprobate and disloyal, magnanimous
with those who have been deceived; proud with the haughty and humble
with the weak, and in his generous life has wiped away many tears,
distributed much bread to the poor, and many times proportioned
assistance to the needy that they should not fall into want."

The good work done in the discovery of the diabolical plot of the
Katipunan, has very naturally been the object of a great amount
of bitter criticism at the hands of the separatist element, which
has never pardoned the valiant Augustinian for springing their
carefully laid traps. He was denounced in the lodge rooms of Filipino
freemasonry, from one of which was despatched a letter directed to
him and bearing his picture, as will be seen in the accompanying
illustration. His discovery was depreciated and belittled, and made
to appear a farce. His patriotism was called into question and his
very life was placed in imminent danger.

However the torrents of lies that have poured forth against him have
not, and can not obliterate the truth.

Isabelo de los Reyes to belittle the labors of discovery of P. Gil,
affirms that Antonio Luna notified Blanco of the existence of the
association previous to the discovery of P. Gil. Be that as it may;
the secret police had also notified Blanco of what was going on. Three
times did the Archbishop of Manila do the same, and so also did
the other prelates of Manila and Prior of the Convent of Guadalupe,
and Lieut. Sityer [89]. But this does not lessen the value of Padre
Gil's discovery, but rather adds to its importance. For whilst Blanco
was sufficiently posted on the matter to be able to judge of the
necessity of taking immediate proceedings, there was wanting that
healthy stimulus which was given by P. Gil. A stubborn carbuncle
often needs the aid of the lance: P. Gil's discovery was the lance
which brought to the surface the putrid matter which nature could
not, of herself, eject. This putrid matter extending itself, would
have brought about the mortification of the whole body, had not the
surgeon applied his lance in good time. And although the lance of
the surgeon brought pain to the patient it saved her for the time,
giving back to her a state of relative health.

Note 99. The first executions which took place were those of four
rebels captured in flagrante in San Juan del Monte. These were Sancho
Valenzuela, Eugenio Silvestre, Modesto Sarmiento and Ramón Peralta. Of
these Valenzuela was the only one of any importance. Sarmiento was
a cabeza de barangay [90] of Santa Ana where he owned a small nipa
house which he rented out, performing at the same time the office of
cook and house boy to the tenant. On the way to execution he met his
tenant-master and, in a nonchalant manner, greeted him with as pleasant
a Buenos dias Señor, as if he were on the way to some joyous function
or a grand "meet" at the cock-pit. Before his execution Valenzuela
also showed a spirit of coolness and serenity, signing his last will
and testament with a firm hand, and smiling. Both showed the spirit
of men thoroughly fascinated by some superior power, neither realizing
the crime they had committed nor the punishment they were to undergo.

The second execution took place in Cavite, thirteen rebels being
shot. These were Francisco Osorio, Maximo Inocencio, Luis Aguado,
Victoriano Luciano, Hugo Pérez, José Lallana, Antonio San Agustin,
Agapito Conchu, Feliciano Cabuco, Mariano Gregorio, Eugenio Cabezas and
two constables of the public prison of the province. These constables
had pressed into their traitorous service a number of the muchachos of
the prison. Francisco Osorio was a very wealthy Chinese half-caste. He
had been honored by Spain with several honors, among them the Grand
Cross of Carlos III. He was very intimate with the authorities in
Cavite. His father, a wealthy Chinee, and his cousin, a doctor,
both denounced him at the moment of his execution.

"After the reading of the sentence," says an eye-witness, "in front
of the square which we formed, he commenced to cry, asking pardon of
the General and of all Spaniards; he affirmed that he was a Spaniard
and that he would never conspire again against the country in which
he had been educated, and he cursed the freemasons who in Madrid had
initiated him into the hatred of religion and the fatherland. The
doctor his cousin, turning to him, said: Silence Osorio! don't cry so;
what will the Spaniards benefit from your repentance; but the miserable
fellow paid no attention to him, and asked to be allowed to kiss the
Spanish flag before he died. This permission was not granted."

Maximo Inocencio was the proprietor of a large store and was a
contractor to the Arsenal. He had been previously arrested for
implication in the revolt in Cavite in 1872. At that time he escaped
but was afterwards pardoned; the signal rocket was to be fired from
his storehouse in Cavite.

Luis Aguado was also a contractor for the Arsenal.

Victoriano Luciano, a chemist, was a wealthy half-caste who had not
lived long in Cavite.

Hugo Pérez, was an indio. He was the venerable of the masonic lodge. In
his house were discovered two large photographs in which the majority
of the thirteen persons executed were photographed in the form of
a triangle; a book with a triangle and other masonic insignia on
its front page, and four important letters of anti-Spanish masonic
propaganda.

Lallana was a tailor, and some say a peninsular Spaniard. For a while
he was chief of police of Cavite and had been a corporal of Marines.

Antonio San Agustin was an indian, a petty merchant and a man who
could scarcely bear the sight of a Spaniard.

Agapito Conchu was a master of a primary school, and a half-caste. He
had once been detained in the time of Despujols but granted his
liberty. Apart from his school, he gave lessons to some of the children
of the Spanish families of the town, including the daughter of the
Governor of Cavite.

Cabuco was an escribiente [91] of the administration of State; and
Eugenio Cabezas a watch-tinker.

These executions were followed by that of a member of the Guardia
Civil, Mariano Magno, in Nueva Ecija. Magno had always been noted for
his lack of obedience to his superiors, his hatred of discipline and
ill-feeling in general towards Spaniards. Fifteen others were shot in
Iligan on the 28th of October of the same year. Many others suffered
the like penalty in different parts of the Archipelago.

Note 100. Those sentenced to deportation were, for the most part, sent
to Jolo, Puerta Princesa, Balabac and to the penitentiary colonies.

To the first named place were sent 69 persons of all kinds and
conditions, trades and occupations. Among them was a Juan Cuadra,
a chemist in Ermita. To Puerta Princesa went 53, and to Balabac 56
both lots well assorted. Those most compromised in the insurrection
were sent to Fernando Poo, these numbering some 200. Three hundred
more were sent to Mindanao. Among the 200 sent to Fernando Poo were
merchants, compositors, silversmiths, book-binders, carriage painters,
laundrymen, escribientes, a clerk of the Puerta del Sol on the Escolta,
hat-makers, tailors, laborers, students, lawyers and among them the
irrepressible jack-in-the-box, Thomas William of the Rosary (Tomas
G. del Rosario); telephone operators, school-teachers and three members
of the secret police; among the rag and tag of the good-for-nothings,
and as chief of them, was the famous translator of the scriptures,
Pascual H. Poblete [92].

Note 101. Apolinario Mabini was born in the pueblo of Tanauan,
province of Batangas, and was the son of parents of the poorer and
lower classes. He came to Manila as a lad and received his secondary
education in the College of San Juan de Letran at the hands of
the Dominican Fathers, taking the degree of professor. Later on he
was employed in the Intendencia and by careful saving and by steady
application he continued his studies for law and concluded his course
at the University of Santo Tomas also at the hands of the Dominicans
who spared no efforts on behalf of his success. From the University
he received the title of Licentiate of Law in 1895.

He entered the office of the notary Numeriano Adriano to practice
law, and whilst there employed, was drawn by Adriano into the net of
masonry, joining the lodge Balagtas which was one of those founded
from the overflow of the original Filipino lodge Nilad. Adriano was
the venerable of the said lodge. When the Liga Filipina was formed
and had gotten well into working order Mabini was named a councillor
of the superior Council (see page 28). According to the testimony
of Moises Salvador (see page 296) Mabini was also secretary of the
Association of Compromisarios.

He was arrested as one of the chief instigators of the revolt and
after due trial was sentenced to death. The Spanish authorities
however, took compassion upon him because of his pitiful condition,
he being paralysed in the lower parts of the body [93]; so instead
of including his name in the list of those who expiated their treason
on the field of Bagumbayan, they foolishly gave him his liberty.

Once more free, Mabini left Manila for his own pueblo of Tanauan
where he lived quietly till Aguinaldo was brought over in 1898 by
Admiral Dewey to serve as a bush-beater to the American forces. Mabini
was thereupon carried from Tanauan to Cavite where he joined the
faithless Magdalo.

In Cavite he drew up a project of a constitutional law for the
Philippines. In the first page of this he affirmed that the precepts
of the Ten Commandments were an invention of the friars! And yet Mabini
was the Filipino Solomon. He instructed the people that they ought not
to believe in the said decalogue or practice what it commanded, but
that they should only practice the precepts of the Verdadero Decálogo
which he prepared and gave to the public as their spiritual guide.

Mabini very soon became radical and decidedly anti-American in his
ideas, and succeeded in attaining such moral ascendancy over Aguinaldo
that the latter ceased to be the leader of the people and the true
dictator of the Filipino republic, becoming a toy in the hands of a
man who could twist and turn him here and there at his will.

Mabini refused to take the oath of allegiance and was, on the 7th
of January 1901 deported under General Order No. 4 to the island of
Guam, as one of the persons "whose acts clearly demonstrate them to
be favorers or sympathizers with the insurrection."

Note 102. The advanced political ideas held and propagated by the
separatists were not bad in themselves; no particular objection can be
raised against them as political ideas. But when we consider by whom
and for whom these "reforms" were asked, we begin to appreciate the
necessity to which the indian was put of endeavoring to attain them
by armed struggle. Taking away the revolutionary basis upon which the
plans of the Liga were raised, nothing remains but the empty walls of
a roofless building. These walls or ideas are contained in the plans of
reforms drawn up by almost every jackanapes in the Liga who could write
down his thoughts with any amount of clearness. These plans agreed upon
certain points, chiefly representation in the Spanish parliament and
the expulsion of the Religious Orders. These two points appear to have
been the essence of the direct aims of the separatists (see p. 69).

Others called for the Spanish constitution with its consequences:
the liberty of the press and the liberty of associations. Liberty of
the press was ever an unknown quantity in the Philippines. The idea of
the liberty of the press is very beautiful when its liberties are not
abused; it was the abuse of what little liberty the press enjoyed,
in the latter days of Spanish rule, that induced the authorities
to impose such a close censure upon it as they did. Whatever may
be said in its favor, press censorship and such sedition laws as we
enjoy to-day in this nondescript piece of the world's surface, are
more proper of absolute monarchies than of territory of the U. S. of
America, although in our particular case we might as well be under the
despotic, ever deteriorating rule of Aguinaldo, as that of a body of
men whose intentions however good and sincere they may be, fall short,
when put into practice, of the proverbial ingenuity in governing,
of the famous Sancho Panza in his island of Barataria. Freedom of
the press is at times a blessing, and at others a curse. From 1888
to 1896 it would have been more of the latter than of the former;
for giving such a liberty to the separatists who asked it, would be
arming the enemy with the best arms.

As to liberty of associations. People in the Temperance world often ask
themselves, does prohibition prohibit? Some make themselves believe
that it does; but practice has shown what common sense tells each
and every one of us, that it does not; for if a man (and I do not
wish to be so ungallant as to exclude the ladies) cannot get what
he wants legally, he as a rule sees that he gets it somehow. And so
with the Filipinos who, denied the liberty of association, defied the
authorities and held their gatherings in secret and secluded places.

All these various political ideas were decidedly advanced in as much as
they had relation to a people in no way prepared to receive them. No
father would put a loaded revolver or an open razor into the hands
of his child; but those were the very things the separatists were
howling for.

APPENDIX A.

A. L. G. D. A. M.

G. R. Log. SUNT.

"The executive Commission sends to the V.
Masters D. Deg. O. O. T. and O. G.
O. S. of the L. Log. of the
Obedience.

L. T. M.

"Venerable Masters and beloved brethren. After our circular of the 28th
of May last it would seem unnecessary to remind you, that you give
the most exact fulfillment to those points which the same embraces,
the which were approved by the Grand Assembly celebrated on the 15th
of the same month; but nevertheless, as the time of our cause has
assured and all provision is but little in the present moments, it has
appeared well to us to direct this other circular to you in order to
fix more correctly the points which have to be the object of the most
exact fulfillment. We will now pass on to the enumeration of the same.

First: The triangles will perform strictly all and every one of the
dispositions dictated by their respective presidents, and venerable
honorary brethren, not allowing the least or most insignificant point
to slip their observation, for even when it seems to our venerable
brethren otherwise, it is of the greatest transcendency.

"The smallest omission in these dispositions might prejudice in a
great manner our labors, the fruit of many years of constancy and
hope of a sure triumph.

"Second: Once the signal is given every bro. shall fulfill the duty
imposed upon him by this Gr. Reg. Log. without considerations of any
kind, neither of parentage, friendship or gratitude, etc.

"Third: Those who on account of debility, cowardice or other
considerations do not fulfill their duty, already know the tremendous
punishment they will incur for disloyalty and disobedience to this
G. R. Log.

Fourth: The blow having been struck at the Captain General and the
other Spanish Authorities, the loyals shall attack the convents
and shall behead their infamous inhabitants, respecting the wealth
contained in the said convents; this shall be gathered by the
commissions named for that purpose by the G. R. Log. and it shall
not be lawful for any of our brethren to possess themselves of what
justly belongs to the treasury of the G. N. F. (Grand Filipino Nation)

"Fifth: Those who fail to carry out what is set forth in the foregoing
paragraph shall be held as malefactors and subjected to exemplary
punishment by this G. R. Log.

"Sixth: On the following day the bro. designated shall bury all the
bodies of their hateful oppressors in the field of Bagumbayan together
with their wives and children, and on the site shall later on be
raised a monument commemorative of the independence of the G. N. F.

"Seventh: The bodies of the members of the Religious Orders shall
not be buried, but burned in just payment of the felonies which they
committed during life against Filipino nation during the three hundred
years of their nefarious domination. (see note 26.)

"And whilst awaiting the day of our redemption this executive
commission shall continue giving the sure guide which we all have
to follow in the presence of the facts to the end that none of our
brethren shall be able to say that they were unwarned.

"In the G. R. Log. in Manila, the 12th of June 1896.--The first of
the long desired independence of the Philippines.--The President
of the executive Commission, Bolivar. The Gr. Mast. Adj. Giordano
Bruno.--The Gr. Sec. Galileo.

APPENDIX B.

Under the title of "My part in the Revolution," Isabelo de los Reyes
in an artful attempt to defend himself before those who considered
him a coward because of his ever shirking that part of the task
of the revolt which naturally fell to him, gives his readers the
following information:

"When it was desired to effect the manifestation of 1888, (see p. 60),
Ramos took me to the palace of Malacañan, to express to Gen. Terrero
verbally the complaints of the "country"; but I do not know why,
but on that day the manifestation did not come off...."

"From the palace of Malacañan we went to the house of Doroteo Cortes,
who instructed me in the object of the manifestation, thus:

"... We reckon with the pleasure of the Civil Governor Sr. Centeno
(see note 2) to make a manifestation against the friars, who oppress
us with their abuses, and oppose the progress of the country."

"--Very good indeed I replied full of enthusiasm.

"But my enthusiasm disappeared entirely when Cortes told me with the
greatest frankness, that they asked and were sure of attaining their
wish, that the Archbishop should be deported, merely for having failed
to assist at the religious functions dedicated to the King [94].

"I then doubted the ability [95] of the directors of the manifestation,
and believed that they would be irremissibly crushed by the friars,
who were very astute and powerful, as in fact it so happened.

"I retired leaving Ramos in that house.

"I immediately went to see his father and said to him: The
manifestation has fallen flat. I have come to tell you that in my
opinion, your son ought not to sign the instance of the manifestos. Let
all those who like do so, but it would be a pity that your son who,
in the time to come, may be able to render signal services to the
country should now fall crushed by the friars. Now that Cortés says
that he reckons with the authorities, your son's signature is not
very necessary.

"And neither Cortés nor Ramos signed it."

APPENDIX C.

Confidential.

A L. G. D. G. A. D. U.

Liberty Equality Fraternity.

Universal Freemasonry Spanish Family.

Sends S. F. S. to the Rep. Log. Modestia No. 199.

"Seeing that there have circulated rumors among us that in spite of
the masonic secret, in spite of the secrecy of our works, there exist
in the hands of our enemies, lists of masons more or less correct,
more or less extensive, public opinion has shown itself anxious to
know whether we have been vilely sold.... And when the La Política de
España en Filipinas has commenced to publish correspondence which ought
to have been carefully and sacredly guarded, this anxiety reached its
highest point, embracing the desire to discover the author or authors
although it would appear that the source of leakage has been found,
even though the form and details are unknown.

"The presidency of the Cons. Reg. has not been able to remain
indifferent before the scandal which is developing ..; on the contrary
it has from the first endeavored to discover the truth....
..................................................................

"I am sorry to have to confess that the hour of the revelation has not
yet sounded.... But incidental discoveries oblige me to break silence
giving the voice of alarm; and to what point this determination is
justified, you shall judge by the facts I am about to relate.

"1st. Pedro Serrano, symbolic name Panday Pira, gr. 24, in his anxiety
to discredit local masonry, since this refuses to be exploited has
permitted himself to make calumnious affirmations to a foreign mason
concerning this Federation, manifesting at the same time pretensions
which are a sure sign of perverse intentions.

"2nd. It is known that the same Serrano frequents the Archbishop's
palace and the College of San Juan de Letran with the peculiarity
that in both establishments his symbolic name in known, and he
has manifested in the formed establishment that he is a man whose
companionship is to be avoided because he occupies himself with
giving information.

"3rd. It happened later on that the said Serrano presented himself
in the house of Sr. Marte, gr. 3, late secretary of the lodge Nilad,
demanding the handing over of documents of the secretaryship which he
said belonged to him, threatening that otherwise he would report the
matter to General Blanco, and the extraction of the documents would
be made by the friar parish priest of the said suburb.

"4th. Lastly: in the meeting of the parochial clergy held in
the Archbishop's palace--the morning of the 13th of this month--
... masonry and masons were discussed; and the Archbishop said to
the parish priest of Quiapo: you must tell the school-master of your
suburb that it is not sufficient to have abjured his masonic beliefs,
but that it is also necessary to fulfill the conditions agreed upon.

"Consequently it will be convenient that you gather together the
Cam. del Medio and read therein the present document, adding the
explanation and comments you deem necessary, and that with respect to
the other CCam. you limit yourselves to giving account of the fact,
demonstrating its enormity, pointing out its author and taking what
steps are necessary to prevent contagion.

Receive Ven. Mast. and G. bro. the fraternal embrace of peace we
send you.

Manila 31st November 1894.

The Gr. Pres.

Musa (Ambrosio Flores).

APPENDIX D.

Anting-antings constitute the remnants of what was once, what might
be called the religion of the peoples of the Philippines. They are
most commonly met with in the form of amulets which their possessors
carry about with them to ward off dangers of all kinds. There are
amulets for protection against fire arms, against sword thrust
or bolo slash; against diseases of all parts of the body; amulets
against the bursting of fire arms or to prevent them making a noise
when discharged by the wearer of the amulet; against snakes and their
bites, against lightning; amulets to protect their wearers against the
courts of justice and against the authorities when they pursue them
for robbery. In a word amulets or anting-anting against everything.

As a rules these amulets consist of small booklets containing prayers
composed of Latin and Spanish words mixed with words and abbreviations
of the native dialects. Some times they are stones or mineral deposits
found in the bodies of animals, or the seed portion of petrified
fruits, or even parts of the skeletons of children.

Although one would suppose that such superstitions had long since
ceased to exist among the indians of the archipelago such is not the
case; and it is more than probable that the majority of the members
of the federal party and may be two out of the three native members
of the Commission carry their anting-anting carefully guarded in
one of their pockets. However their use is most common among native
doctors, that is those who have not studied medicine, but who dabble
in the art for what they can get out of it, and by tulisanes or armed
robbers. They were also much in vogue among the enlightened officers
and men of the insurgent ranks, many of whom considered themselves
perfectly safe from the bullets of their enemies when they carried
in their person an amulet or anting-anting.

The following are samples of pages of one of the booklets found on
the person of a wounded tulisan. The first of these two pages contains
a prayer against fire-arms, and the second a conglomeration which no
one has never been able to decipher.

Anting-anting is also found in other forms, sometimes merely a strip
of paper bearing some inscription, and which receives its virtue from
some action performed over it, such as the saying of the mass whilst
the paper is on the altar.

A parish priest of a pueblo in a neighboring province once related
to me the discovery of one such an anting-anting in his church. He
approached the altar to recite the Mass, and upon genuflecting at
the centre of the altar noticed that there was something unusual,
although small, under the altar cloth. He put his hand under the
cloth to see what it was and found there a slip of paper bearing
three crosses, thus:

+ + +

This paper had been carelessly folded and placed where he found it,
upon the altar stone. Had it remained undisturbed and the service of
Mass been said over it, it would have, in the belief of the indian
who put it there, become infused with marvelous virtues and could
have protected its wearer from the dangers to be incurred in the
armed rising against the Spaniards which they were about to attempt.

In all probability Buencamino carried some anting-anting with him to
Washington to protect him from assassination or from ... nausea.

APPENDIX E.

Manila, 10th January 1897.

"I Faustino Villaruel y Zapanta, 52 years of age, publicly declare
that as I was born so wish I to die--a Spaniard, a christian, a Roman
Apostolic Catholic; and that I detest with my whole soul any rebellion
or treason against our beloved mother Spain.

"I also repent of having belonged to masonry and of having devoted
myself to its propaganda in these islands and having been such a
bigoted mason that I caused my two children to enter also into the
society I now curse. I counsel my children and all my friends to
renounce the said society, and beg pardon of God, as I do now, it
being condemned by the Church.

"I beseech the most Excellent and Illustrious Archbishop to
make public this my spontaneous and free retraction.--Faustino
Villaruel. Witnesses:--the official guard of the Chapel, Antonio
Pardo.--the sergeant of the Guard, Felix Garcia."

APPENDIX F. G. H. I. J.

These latter appendices have been suppressed in this first edition
for want of space.

NOTES

[1] The numbers which will be found throughout this document signify
notes to be found in the appendix. The letters in brackets signify
footnotes of minor importance.

[2] Barcelona.

[3] About this same time a lodge composed of Filipinos was formed in
Madrid, and known as the Solidaridad. There it was that steps were
taken to catechize the masses of the Filipinos in their own homes.

[4] In the Official Bulletin of the Gr. Or. Esp. for Sept. 1896,
Morayta, speaking of this association of separatists said: "It was
born strong,--the filipino colony numbered then more than 70 members,
by the side of whom labored several peninsular Spaniards." It is a
pity Morayta did not classify these peninsular Spaniards, for had he
done so we might perhaps have found among their number some of the
social outcasts who have since aided the insurgent element against
the legitimate authority of the United States.

[5] These aspirations almost all turned upon the idea of
independence. The ability of the natives to govern themselves has
had many tests. During the last days of Spanish rule a taste of this
privilege in minor grade was allowed the native as a test, and it
needed but a drop of the independence tincture to put the patient
into a burning fever. It truly takes a visionary to claim for the
Filipino the ability to govern his own country. In the Filipino family
the woman "wears the breeches" and in the pueblo all is subservient
to the "boss", the presidente. The aspirations of the pre-American
Filipinos are the same as the aspirations of the Federal Party:
aspirations which can never be realized till the character of the
aspirant radically changes. "Filipinas" yet awaits in expectation to
find the Filipino who can govern his own household!

[6] The executive committee of the Liga was composed of Moises
Salvador, Ambrosio Flores, Apolinario Mabini, Domingo Franco, Numeriano
Adriano, Timoteo Paez, Ambrosio Rianzares Bautista, and the brothers
Venancio and Alejandro Reyes. Testimony of Antonio Salazar. (fols. 1118
to 1129).

[7] The words Supreme Society express the idea of supreme social
situation, of a society formed of noteworthy people. A well-read writer
on the subject of "El Katipunan ó el filibusterismo en Filipinas,"
says, speaking of this union of such notable folk: "A reunion of
people who meet to concoct assassinations, cannot be a reunion of
noteworthy people but should rather be called a reunion of noteworthy
criminals." There is not the shadow of a doubt that this is the best
and, in fact, the only title to which such a society as the katipunan
can justly lay claim.

Opinion is divided as to the origin of the word katipunan, and as to
the manner in which it should be written. Some spell it with C whilst
the majority use K. As to the derivation: the root word is undoubtedly
Tipon which, prefixed with the particle ca and terminated with an
gives us a word, which signifies very select association. The word
is however generally written with K so as to be in keeping with the
Tagalog way of spelling, as they (that is to say the "redimidos" have
taken to the use of K for C whenever C has a hard sound as in cat. In
like manner, to the insurgent and his sympathisers, Cavite should be
Kawite. The K and W are Blumentrittisms, i. e. of German descent.

[8] See note 49.

[9] The pseudonym of Rizal. By this name he is mentioned in almost
all the masonic documents relating to him and over this same name he
wrote in the La Solidaridad and the Kalayaan.

[10] The place of Rizal's banishment.

[11] Pio Valenzuela y Alejandro, a near companion of Bonifacio in
matters relative to the Katipunan, testified in his evidence in the
courts of Justice, (fols 1,663 to 1,673), that Andrés Bonifacio had
read much, and possessed a library which was destroyed when his house
caught fire. (See note 16) That he would pass the night in reading
instead of sleeping, and that from such an excess of reading there
had happened to him the same as happened to Don Quixote--his brain
had become turned. Thus it was that Andrés was ever dreaming of the
presidency and speaking of the French Revolution.

[12] It was in the warehouse of this German firm that the Spanish
authorities discovered the documentary evidence which Valenzuela
testified had been hidden there by Bonifacio. It had been determined
by the Katipunan to destroy all documents, but evidently Bonifacio
overtaken suddenly by the unexpected discovery of the plot he was
developing, had not sufficient presence of mind, or what is more
probable still, enough time to put them out of existence, and he
therefore hid them as has been said, hoping no doubt, to be thus
enabled to put the authorities off the track in case they should
happen to get possession of them.

[13] That is to say the Spanish population.

[14] As the events here spoken of do not fall within the scope of
this sketch, no note has here been made of them. As was pointed out
in the introduction, this review is not intended as a history of the
revolution, but as a brief sketch of the society which gave rise to it.

[15] Avisos y profecias, Madrid 1892. pp. 286-308.

[16] Concerning the doctrines of Universal Freemasonry D. Gabriel
Jogand-Pagés says writing on the subject of freemasonry in Spain:
"The teaching which according to the ritual of the 33rd degree is
the synthesis of freemasonry, is well worthy of being borne in mind."

"In the reception to the 33rd degree, the Grand Master turning to
the person to be received, ends his discourse with the following
significant exhortation:

"I owe you, Illustrious brother, an explanation which it is necessary
to give to our rituals."

"Masonry being nothing else than active revolution, permanent
conspiracy against political and religious despotism,...."

"The Grand Master innocent, you have already seen, is man ... man
who was born innocent because he was born unconsciously."

"Our Grand Master Innocent was born to be happy and to enjoy in
all their fullness all his rights without exception: But he fell,
struck with the blows of three assassins: of three infamous beings
who placed formidable obstacles in the way of his happiness, and
against his rights...."

"These three infamous assassins are: the Law, Property and Religion".

"The Law because it is not in harmony with the rights of the individual
man and the duties of the man who lives in society: rights which all
acquire in all their integrity...."

"Property: because the earth is the property of no one and its products
pertain to all in the measure for each one of the true necessities
for his welfare."

"Religion: because religions are no more than the philosophies of
men of talent, which the people have adopted...."

"Neither the Law, Property nor Religion can impose themselves upon
man, and as they deprive him of his most precious rights they are
assassins against whom we have sworn to exercise the utmost vengeance.

"Of these three infamous enemies, Religion ought to be the object of
our constant mortal attacks, because a people never have survived
their religion, and destroying religion we have at our disposition
the law and property and we can then regenerate society, establishing
over the ruins, masonic Religion, masonic Law and masonic property."

[17] "Insurreccion en Filipinas"; vol. I. p. 109.

[18] One not acquainted with the seducing nature of the masonic
operation and the peculiarity of the native character, would wonder
to find the name of a Catholic priest so intimately connected with
freemasonry and its offspring, especially in a country in which
the Church wages close and continual warfare with the evil. There
is little need for surprise however, when we consider the seductive
influence of the one hand and the simplicity and childishness of the
native character on the other. Many of the native clergy were body
and soul wrapt up in the workings of freemasonry and were Spain's
worst and most crafty enemies.

In Nueva Caceres, Inocencio Herrera, Severo Estrada and Severino Diaz,
three native priests of the Cathedral of that diocese, headed the
conspiracy against the Government. They formed a deposit of arms and
ammunition in the organ of the Cathedral and, according to the plan
they had prepared, one of their first steps was to murder the Bishop
of the diocese. On this point it will be interesting to quote the
testimony of Tomás Prieto, of Nueva Caceres, who, whilst on board
the S. S. Isarog, on the 20th of September 1896, testified in the
presence of the captain of the Ship and other witnesses that he had
received 50 rifles, 10 of which he had given into the care of Manuel
Abella, a millionaire of that province who was eventually executed for
treason; the remainder he had distributed among other persons, 3 being
placed in the care of Severino Diaz, parish priest of the Cathedral of
Nueva Caceres.... As to their plans of action, he testified that the
intention was to kill all the Spaniards, the mentioned parish priest of
the Cathedral, the coadjutor Inocencio and Severo Estrada, all natives,
having promised to aid personally to secure the success of the affair.

He also declared that "on the 9th of July of the same year, a reunion
was celebrated in the house of Manuel Abella, and among those present
were Gabriel Prieto, a native priest and brother of the witness,
Severino Diaz and others; it was in this reunion that it was decided
to carry out the programme above mentioned."

In both provinces of the Camarines many were mixed up in some of the
dirtiest work of the revolt.

Innumerable cases might be mentioned also in which the native clergy
have exerted considerable influence against the American Government,
inciting the rebels to resist its lawful authority, much to the
detriment of the interests of the Church and bringing down upon
the clergy in general accusations of sedition and treachery. Juan
Castañeda testified that he had been initiated into the mysteries
of freemasonry by Severo Buenaventura, a native priest, coadjutor
of Imus. Buenaventura received his initiation from Ambrosio Flores,
now the Governor of the province of Rizal; he possessed three grades
and enjoyed the use of the symbolic name of "cuitib" (the name of a
small ant which bites furiously). Nine native priests were sent to
Manila from Vigan and La Union; all of these were convicted of treason.

[19] The word in the original Spanish is madrasta which, apart from
that of step-mother, has the meaning of "anything disagreeable."

[20] See note 26.

[21] For the complete document see appendix A.

[22] A contract was made between the administrator of the estate in
question, situated at Calamba, and Francisco Mercado Rizal, father of
the subject of this note, for the land the Rizal family occupied and
cultivated. This land measured some 500 hectares and was clear and
clean, the tenant having merely to give it three or four turns with
the plow in order to prepare it for use. To show the treatment meted
out to the tenant, it will be sufficient to say that the contract
agreed that the tenant should have the entire use of the land and
its product for four harvests or five years RENT FREE. As great as
this advantage was to the Rizal family it is but a little of what
was done by the Dominicans for that ungrateful family of filibusters.

[23] Lawyer.

[24] "La Independencia" was a revolutionary daily of four pages,
published in the Orphan Asylum of Malabon, property of the Augustinian
Corporation and stolen and eventually totally destroyed by the "ever
destructive" Tagalog rebels during the revolution. The first number
was published on Saturday, 3rd Sept. 1898. Its leading article is
an exposition of the purpose of the publication of the paper, which
was the defense of the independence of the Philippines. "We defend,
says the writer of the article, the independence of the Philippines
because it is the aspiration of the country which has come of age;
and when a people rise as a man to protest, arm in hand, against a
policy of oppression and injustice, it manifests sufficient vitality
to live free." This is a fair sample of the style of the conduct of the
paper. It is worthy of note that the history of the revolt has clearly
shown that, in the first place, independence was not the aspiration of
the people, but a fanciful hope of a handful of exploiters; secondly
that the country has not come of age, not having even reached the age
of puberty; thirdly that the people did not rise as a man but that the
Tagal "discontents" were the body and soul of the whole insurrection
both against Spain and against the U. S.; and finally, that the "policy
of oppression and injustice" was imaginary, the same complaint having
since been made against the Government of Washington as was then made
against the Government of Madrid. The quotation concerning Luna is
taken from No. 2 of the paper published on the 5th of Sept. 1898.

[25] The principal works of Juan Luna are: The death of Cleopatra for
which he received a silver medal; this was painted under the tutorship
of Sr. Vera. Under the same master he painted the Spoliarium for which
he was rewarded a gold medal, but this not really for the merit of the
picture but in order to put an end to a rivalry between two Spanish
painters. On his own account he painted and gave forth The Battle
of Lepanto; this was received almost with hisses and was heartily
criticized. Also the Profanation of the Tombs; if anything this was
worse. As the savage nature which lay dormant in his breast became
more and more awakened his paintings became more and more decadescent:
his Pacto-de-Sangre, in the which he inspired the return to one of
the most barbarous customs of pre-Spanish times in the archipelago,
rubs off the last touches of the veneer of civilization which formed
the dividing line between the indian of the city and the indian of
the mountain and forest.

[26] "Andrés Bonifacio told the witness that he communicated with the
president of the Superior Supreme Council, who was Francisco L. Roxas
latterly, and Doroteo Cortés formerly; ... "Testimony of Pio Valenzuela
(fols. 591 to 597).

[27] "... Doroteo Cortés and a certain Artacho were those who were in
understanding with the Japanese Government, which would find a way to
send people of the laboring classes to the Philippines, to the end
of seeking motives which might give excuse for a war between Spain
and that Power". Testimony of Pio Valenzuela (fols. 1,663 to 1,673).

[28] "... The Supreme Council (of the Liga) decided to purchase arms
and ammunition in Japan, sending to that country at the proper time,
a commission to ask of that Government its aid and protection for the
Philippines, under the condition that some islands of the Archipelago
should be ceded to that nation as a recompense; ... Cortés, Ambrosio
Bautista and others being chosen to form the commission." Testimony
of Numeriano Adriano (fols. 1,309 to 1,312).

[29] "It the having been known for some time that Pedro Serrano had
malverted the money gathered for Rizal, and for the funds of the
Propaganda, the associates of Masonry stopped the individual payment
of the 50 cents per month for La Propaganda...." Extract from the
testimony of Antonio Salazar y San Agustin (fols. 1,118 to 1,129
Sept. 22, 1896).

[30] For a description of anting-anting see appendix D.

[31] Pedro Gonzales, a native who was captured whilst carrying
dispatches and letters to and fro between Manila and the insurgent
camp, was a man well posted in the doings of the rebels and was able to
give much interesting and valuable information to the Authorities. The
most interesting portions of his evidence will be found in appendix
F. In this matter of the flight of Bonifacio he stated that "it was
not exact as had been said, that Andrés Bonifacio was in Cavite (at
that particular time), for after the defeat at San Juan del Monte he
disappeared with the funds of the Katipunan, which amounted to some
20,000 pesos, as he had been assured."

[32] Having been asked during his trial whether he was aware of the
hiding place of Bonifacio, Valenzuela (fol. 600 to 605) stated that
"he was not aware of the place in which Bonifacio and others were to
be met with; that he merely supposed that Bonifacio could be found
in the mountains of San Mateo, in Tapusi, in other words in the most
inaccessible part of the said mountain range; because the witness
heard him say that he would retire to that point to dedicate himself
to highway robbery if the movement should not be successful.

[33] "The generalisimo, captain Emilio, is very indignant with the
conduct of Andrés Bonifacio, upon whose head he has set a price,
offering a good recompense to the one who will present him dead or
alive, for he says that he cannot consent to such a desertion after
he had been the principal promoter of the popular rebellion". From
the statement of Pedro Gonzalez previously quoted.

[34] See foot-note page 114.

[35] The head offices of the La Democracia in Manila are situated
on Calle Villalobos, a name which put into English signifies wolf
village. For the headquarters of such a scurrilous sheet and for such
a political party no better place could be found, for taking the two
at their very best they are veritable "wolves in sheep's clothing".

[36] See page 60.

[37] Nilad is the name of a plant, from which is derived the name
of Manila.

[38] In an interesting pamphlet entitled "Vexata Questio", giving
a brief sketch of three centuries of history in the Philippines,
published in Manila in 1901, the author, in a foot note to page 28,
says of Foreman:

"It should be remarked that this writer, in the first edition of his
work, claims to be an earnest Catholic. Dean Worcester, who copies
from Foreman's book some of the most drivelling paragraphs, lays
particular stress upon this fact. I leave it to the common sense of
any one who has read Foreman's history, or what Worcester stoops so
low to copy therefrom, whether a man whose Alpha and Omega is truly
anti-Catholic and often anti-christian, and the ink of whose pen
savors of Catholic blood shed upon the altars of Freemasonry can be
a Catholic, at least an honorable one."

Foreman was a traveller in machinery and as such was enabled to
get to all the principal parts of the Archipelago. He was, as he
himself confesses, always well received in the pueblos, and greeted
by the parish priests (friars) and lodged in the convents free of
cost. Although Foreman did not perform vile practical jokes upon
unsuspecting and inoffensive hosts as did the now "commissioner"
Worcester in his travels, he did many things no honorable man would
have done. Although he professed himself a Catholic it was only for
"business" purposes; one has only to read the preface to his book to
find that out.

Foreman was an Englishman, disliked by the English, despised by
everyone he came in contact with; and if the things said of him by
his intimate acquaintances, are true, then he well deserved the snubs
he has lately received all round.

On the 17th of April 1899, before the members of the Schurman
Commission, Neil Macleod testified of Foreman, as follows:

Questioned by Worcester:

Q. Have you read Foreman's book?

A. Yes; I know him personally.

Q. Was he a Catholic?

A. I do not know.

Q. He says so?

A. Yes.

Q. He is an engineer, isn't he?

A. He has been here frequently travelling all over the country,
selling machinery.

Q. You know he attacks the Church?

A. He attacks the church very much, and he ought to be very thankful
to the priests, for they have been very good to him; ...............
....................................................................

considering that he availed himself of their services and hospitality
all over the country, he should have thought twice before putting a
thing like that (his history) into print."

Worcester was fishing for trout and caught a crab. He got enough and
the subject ... suddenly changed.

[39] See Appendix G.

[40] Philippinos: insular Spaniards, or Spaniards born in the
Philippines. Filipino: more commonly known as indio: that is, an
indian native of the Archipelago.

[41] For this decree see Appendix H.

[42] He was conducted from calle Iris blindfolded in a quilez (a
vehicle of the country) to a house which he later on discovered to
be that of Bonifacio, situated in calle Oroquieta.

[43] In an official letter of the Grand Secretary of the Oriente
Español to the Lodge Nilad, dated Madrid 8th of June 1892, the
secretary, warning the said lodge to be careful in the performance
of its labors says: "... not all men, although they profess our ideas
and doctrines, serve for good masons."

[44] "The oath bound (the Katipuneros) as well as the militares
(the rebel army) were to be supported and equipped by several wealthy
persons of Manila, among them D. Francisco Roxas who was in charge of
the maintenance of the rebel army." Testimony of 2nd Lieut Benedicto
Nijaga y Polonio. (fols. 222-224)

[45] See Appendix I.

[46] Wildman will probably be long remembered by many who suffered
brutalities and tortures at the hands of Aguinaldo's horde of
cut-throats, inspired by the late Consul's advise.

Correspondence took place between Aguinaldo and Wildman concerning
the Spanish prisoners. In reply to a request of the Dictator,
Wildman wrote:

"Never mind feeding them. A meal every day, of course, and water
will be a good diet. They have been living too high during the last
few years. As the Spaniards want more bloodshed in the Philippines,
I trust you will let them have a taste of real war. Do not be so
tender with them, etc., etc."

Little did Wildman think that the day would come when these words
of his would inspire equal or greater barbarity against his own
countrymen.

The publication of the valuable papers in Wildman's possession at
the time of his death in the shipwreck which occurred almost at the
very door of his home would doubtless throw much light upon the past
four years of Philippine history. The shipment of tons upon tons of
ammunition, a large shipment of which left London on the "Inaba Maru,"
on the 25th of September 1899, addressed to the "American Consul",
Hong-Kong, have yet to be accounted for.

[47] There were always plenty of funds, but the money too often stuck
to the fingers of those who had the handling of it.

[48] A name given among Spaniards, to young servant boys or girls. The
word signifies servant and is used as such in the same manner as in
British Oriental colonies the word boy is used,--irrespective of age.

[49] Nipa.--Nipa fructificans.--Nipa is a small palm which grows in
salt water. From it the natives make a species of wine and vinegar,
whilst its leaves serve to thatch their houses. It is one of the
plants of most utility to the indian.

[50] The reason for Rizal's deportation is set forth clearly in the
decree of Deportation which is given entire in Appendix.

[51] As a sample of these statements I will quote the following
document, which is one of a number copied from a book of decrees
received by the Revolutionary authorities of the pueblo of Mendez
Nuñez, province of Cavite,

"K. K. K."
"Chiefs of each pueblo"

"In the urgent letter received to-day from the General (Aguinaldo)
concrete notice is given that to-day there have anchored the
warships proceeding from Japan to our assistance, and it is
said, that they are now just on the other side of the island
of Corregidor...."

This document is dated 11th September 1896, and is signed by El
capitan comandante, Crisòstomo Riel.

[52] What a fine president he would have made for the Federal
Party! Castañeda was worthy of an office in the Ayuntamiento with a
sign over the door--Hon. Juan Castañeda, Native Commissioner.

[53] Ambrosio Flores: (bro. musa) was the Gr. Pres. of the
Gr. Cons. Reg. of the Philippines. (See note 23)--Moises Salvador
stated of him in his declaration (fols. 1,138-1,143), in reply
to a question as to the manner in which Flores was affiliated to
filibusterism, that "by reason of his high position in freemasonry,
he aided the ends of the filibusters, making propaganda among those
affiliated to the lodges." He stated, at the same time that Flores,
in no concept, formed part of the Liga or Compromisarios. It was
Ambrosio Flores who, at the opportune moment let fall the masonic
sledge hammer upon the back of Pedro Serrano, charging him with being
a traitor (see note 12) to the cause.

[54] I have frequently quoted the "Memoria" of Isabelo de los
Reyes, because I consider that whilst in it he exaggerates and lies
considerably, there are yet points upon which what he says has all
the probability of the truth, in as much as when he finds it pays to
tell the truth he tells it. In this particular point, however, it is
"according to what is said."

[55] How much this reminds me of the story of the little boy who
went to the grocer's and asked for 10 cents worth of molasses. The
shop-keeper measured out the molasses into the jug and asked the
little boy for the dime, receiving the reply: "its at the bottom of
the jug." And that's just where the other little boy's money would
have been.

[56] In the official extract of advice given by the Secret Service to
the Gov. Gen. Blanco, we read: "Aug 1. Notice is hereby given that,
by references from Japan, the Gov. Gen. has received from the Emperor
of that nation some messages which had been directed to him by some
22,000 Filipinos in representation of the native inhabitants of these
islands, and in the which, after congratulating him for his triumphs
over the Chinese Empire, asks his protection and shelter for this
Archipelago, and its annexation to the Japanese Empire."

[57] The word Kongo signifies Imperial diamond.

[58] The Bazar Japonés situated in Plaza Moraga.

[59] Typical of the heads of the twelve apostles of filibusterism.

[60] In his "Memoria".

[61] I am inclined to differ somewhat with this opinion. What is more
probable is that as regards the actual membership there existed a
gulf between the wealthy and the lower classes which was bridged by
the representatives of either association. I have not come across any
concrete evidence that the two elements really mixed, the one with
the other; the inborn pride of the Chinese half caste, the class from
which, the majority of the wealthy elements came, and of the indio
of money or political "pull", would not permit such a mixture of the
two associations Señor Valdés supposes.

[62] See appendix A.

[63] See note 56; also foot-note, page 180.

[64] The witness might have added that Blanco as a mason did more than
"know" of it: he took no steps to counter-act it, till circumstances
demanded that harsh measures should be taken to maintain national
honor.

[65] In plain English, this is a lie and no one could know it better
than the witness.

[66] By an element. Even would-be-president Bryan has his followers
here.

[67] In other words: he allowed a certain wealthy and influential
class of people to lead him around wherever they would, by the nose.

[68] This statement is the result of either ignorance or malice. (See
note 97, 98.) This account also materially differs from the "faked up"
story of Legarda. How little some people know of the truth when they
do not wish to tell it!

[69] This is another. Now that Tavera and Legarda are side by side in
the U. S. Commission they might compare their testimony with advantage:
it might aid them to preserve somewhat of the truth in future.

[70] It would be interesting to know just how many of the late
insurgents who now hold position of importance under the Government,
are following up this piece of advice of Aguinaldo.

[71] Domestic: i. e., made for household use, for cutting up meat,
cutting down bamboos, and in fact for every use for which a knife or
chopper is needed.

[72] Castillo y Jimenez; El Katipunan ó el filibusterismo en Filipinas:
pp. 128-129.

[73] That is men of the lower classes, laborers.

[74] It is difficult to determine whether such statements are due
to ignorance or to malice. The real truth of the situation is that
although the friar came to the Philippines to perform sacerdotal
duties and preach the Gospel, his beneficial influence was not
confined to the mere preaching of the Gospel. "What most honors the
whole membership past and present of the Religious Orders is the
intense zeal shown in the temporal as well as the spiritual welfare
of their parishioners. To merely defeat and drive out the bad that
was in them was not sufficient, for Satan finds mischief for idle
hands, and when one devil is driven out of a man he roams around
seeking other devils with whom he returns and re-enters the soul
and "the last state of that man becomes worse than the first." So
to thoroughly carry out their christianizing and civilizing purpose
they did their best to instruct their converts to occupy their time
in the fields, in the building of houses, of churches, of structures
of all kinds necessary. They taught them to be self-supporting and
to build up happy homes around them. The few industries, if the
little then done by the natives in the way of manual labor can be
classed as industry, that existed among the people at that time were
copied from the Chinese and Mohammedan traders who visited and traded
with them. These industries however were but crude as a rule; and
moreover the connection with these anti-christian influences had to
be cut for the moral protection of the indian and therefore the friar
missionary, ever on the alert for his children's welfare, instructed
them in industries which, whilst occupying their time formerly spent
in abject laziness, also gave them the advantage of money making.

"As soon as the natives had become accustomed to living after
the manner of civilized beings, the friars taught them the art of
making lime, mortar and bricks and of utilizing these materials in
buildings and fortifications for the common protection against their
enemies. They instructed them in the method of tilling the virgin
and fertile soil, of utilizing the many streams of water that nature
had provided."

And yet there are those who would make us believe that the friar
missionary has done nothing to civilize the Filipinos. To whom then
do they owe the civilization they enjoy?

[75] Faith in their anting-anting; courage to maltreat and murder the
helpless and sometimes dying prisoners that fell into their hands;
and as to constancy...? The majority of the leaders eventually became
traitors to the most cherished ideas of independence. Three figures
alone stand out as really constant throughout the whole rebellion,
and these three are Aguinaldo, Mabini, and Pio del Pilar; and of these
three the most constant was Aguinaldo, a misguided man who deserves
far more honor than those who deserted him and who never thought of
raising a finger to alleviate his hard lot, a lot for which they are
morally responsible.

[76] A kind of altar on which bonfires are lighted for illumination.

[77] The name of this plant signifies that it possesses the power to
bring to life again--to resuscitate.

[78] This granting of pardon to those who should present themselves
is contained in Art. 7. of the proclamation of the Governor General
Blanco, issued on the 30th of August 1896, and which reads as follows:

"Art. 7. The rebels who present themselves to the authorities within
48 hours after the publication of this proclamation, shall be exempt
from punishment for rebellion, with the exception of the chiefs of the
seditious groups and those who relapse into those crimes. The chiefs
to whom reference is made shall be pardoned of the punishment due
them if they surrender within the fixed time suffering a punishment
immediately inferior according to grade."

[79] Previous to 1896 Aguinaldo was an almost unknown indio. He was
at that time about 23 or 24 years of age, and like the far greater
majority of the indios of the archipelago had forgotten what little
he had learned at school. He was a lavandero ((Washerman.)) for the
Arsenal at Cavite, and possessed little command over the Spanish
language, speaking it after the Cavite style, de cocina as the
Spaniards say. He was the son of Carlos Aguinaldo who had several
times held office under the Spanish Government, and who was at heart
a bitter anti-Spaniard. Like the remainder of his fellow Tagalogs,
Aguinaldo demonstrates a different character in connection with
each event which takes place in his life. As capitan municipal in
1896 he was very Spanish in dealing with the authorities, but in
dealing with his own people quite the reverse. Like the Taveras,
the Legardas and the Buencaminos etc., he was an adept at political
lightning changes. Buencamino in one of his absurd articles to the
Filipino press (La Independencia, Sept. 6th 1896) speaking of him says:
"... all the Filipinos unconditionally obey the president Aguinaldo
seeing in him the messenger of God sent to redeem the Filipino people
from all foreign domination, and because they see in the said chief
the great virtues of fortitude, honor and magnanimity which ought to
adorn all saviors of their country."

The belief among some Filipinos that Aguinaldo was a semi-God was
not uncommon at one time, and many hold to it even in these days. A
certain Bray (apparently related very closely to the bray of an ass)
went a step further in an article to the French Revue de Revues and
compared Aguinaldo to Christ, to Alexander the Great, to Mahomet,
to Caesar, to Napoleon and others!

Aguinaldo certainly demonstrated fortitude, and did not sell his
sword to those he considered his enemies. His misfortune was that
he fell into the hands of such advisers as Buencamino and others,
who, after working up his stupid pride, deserted him in his hour
of need. Aguinaldo showed fortitude and was never a traitor to what
he considered the honor of his country. Honor to Aguinaldo in this
respect.

[80] As to the goodness of customs read the testimony of the most
reliable chroniclers and historians of the earliest days of Spanish
history.

[81] The pacto de sangre was performed thus: a wound was made in the
body of each person who was to form a party to the treaty about to be
made, and the blood that flowed from the wounds thus made was mixed
in a receptacle prepared for the occasion; each then drank a portion
of the blood thus mixed. It is needless to say that Legaspi refused
to perform such a savage, cannibalistic ceremony.

[82] Worthy perhaps but certainly not legitimate. The Katipunan was
illegitimate from all points of view; nor was it a child really of
Bonifacio. The conception was of Pilar (Marcelo H.) and Bonifacio
was but the foster father encharged with the bringing up of the child.

[83] A people's language is the expression of its sentiments. There
are in this archipelago, native languages in which no word exists to
express "thank you."

[84] F. Buenaventura Campa was one of the two Dominican Fathers who
willingly devoted themselves to the care of the sufferers stricken with
the cholera plague which has carried off so many people both in Manila
and the provinces. He, together with his companion, P. Cándido, bore
with remarkable patience and self-abnegation the troubles and trials
consequent upon the extraordinary plans adopted by an inexperienced
Sanitary Department for the treatment of the dread enemy.

[85] Half mad.

[86] Juan Utor y Fernandez (bro. Espartero) confessed that
Blanco was a freemason; he affirmed also that his masonic name was
bro. Barcelona. Lacasa, Lieut. Auditor of war, and one of the heads
of freemasonry in the Philippines declared that among the freemasons
of the archipelago was counted Sr. D. Ramon Blanco, Capt Gen. of the
Army and Gov. Gen. of the Islands.

[87] The following interesting notes will give some idea of what the
Blanco administration was like.

In the report of the secret police for the 3rd of June 1896, appears
the following:--

"Notice is hereby given of the confidential information given by a
freemason in respect to the reason why the masonic lodges are at rest,
and the attitude of Generals Blanco and Echaluce in regard to the same.

"This freemason, Juan Merchan, says: "we are now sleeping; we cannot
work; we are tutored by the experience of the persecution directed
against us by General Echaluce. Until General Blanco returns from
Mindanao we can do nothing, for he at least does not disturb us, and
even helps us. The proof of this is that during the previous voyage
to Mindanao (of Blanco) Gen. Echaluce commenced to deport people;
but when Blanco got to know of it, he wrote to him ordering him not
to deport anyone without his consent, and not to do anything in the
matter till his return from Mindanao."

[88] El Katipunan, etc.; p. 89.

[89] Blanco, whether because he was bound by compromise, or because
of fear, heeded not the warnings of the approaching danger. As a
soldier face to face with an enemy Blanco was not lacking in courage;
but when the enemy was invisible, and more tact than courage was
needed in the combat, Blanco was like a little child in the dark,
frightened at the least sound--chicken hearted. It is certainly a
remarkable thing that bro. Barcelona had the courage to pass through
the ordeals of his initiation into freemasonry.

[90] The head of a pueblo. The most ancient form of rule in the
Archipelago.

[91] See page 63.

[92] Pascual H. Poblete: a pobre diablo who speaks Spanish like a chino
and writes it far worse. Poblete is greatly devoted to cock-fighting;
but being as reckless in the enjoyment of this sport as he is in
everything else he undertakes, he finds his pocket always more or less
empty. To fill this pocket he is ever hunting up schemes to make money
in the easiest way possible. The subscription lists he has started
for various pious or patriotic objects are well nigh innumerable.

The Heraldo de Madrid, of the 19th of November 1896, says of this
charlatan:

"Well paired with Tomás del Rosario, the indio who, by literary fraud
gained from Señor Nuñez de Arce a good position in the Philippines,
is Pascual H. Poblete also an indio ((If I am not in error, Poblete
is a Chinee halfcaste.)) and a person of history too.

"His first steps in work in the newspapers of his country were as
translator of the Spanish text of a bilingual review into Tagalog.

"He propagated political themes widely, but above all, those articles
of the Civil and Penal code favorable to his countrymen; to these
articles he added comments.... Under the pretext of competing with
the Chinese he founded a cooperative association which was the
subject of much talk. It was really nothing else than an association
distinctly political and eminently anti-Spanish. He however succeeded
in dissimulating, and when he created the newspaper El Resumen,
placed a peninsular Spaniard, a native of Aragon, at its head. He
then did all he could to gain the confidence of Despujols, whom he
visited every once in a while.

"As Despujols step by step lost favor with the European element,
Poblete praised him more and more and this was, in itself, a good sign
of the direction in which was going this Poblete, a man lacking talent,
lacking wit, and enjoying nothing but an insane intention. During
the last years he made continuous anti-Spanish propaganda, and was
a bitter enemy of the Spaniards, excepting some few degenerates who
yet believed in the good faith of this pobre diablo."

In later days he changed his religion--that is if he ever had
one to change, and devoted himself to sponging upon the Bible
Societies and the protestant and Mormon missionaries who came to the
Philippines. On one occasion he translated from Spanish into Tagalog
the Holy Scriptures, and seeing that never in his life had he been a
successful translator even of newspaper paragraphs, but could only
succeed in giving little more than a very general idea of what was
contained in the Spanish text, it was not to be wondered at that,
as a famous literary critic well versed in the Tagalog once said:
"Poblete's Tagalog bible reads more like a badly written chronicle
than a version of the sacred Scriptures. If I thought that our Lord
and his Apostles preached and taught what Poblete puts into their
mouths, I would go to China and become a disciple of Confucius."

In the latter days of Spanish rule Poblete was always more or less
under the eyes of the authorities, and on the 17th of April 1896 the
Secret Police asked of General Blanco the necessary permission to
search the houses of several highly suspicious people, among them
that of Pascual H. Poblete.

Our hero figured at one time as an expert in the raising of
subscriptions for monuments and if I am not very much mistaken,
he once had a hand in the raising of money for the coming monument
to Rizal the hero and martyr of the Filipino Libre party. It would
be very interesting to know what became of all the funds that passed
through his hands: the majority apparently went to back his favorite
birds at the cock-pits.

Since the American occupation Poblete's chief enterprise, apart
from cock-fighting and "sponging upon the ignorantes who listened
to his ravings with more or less favor because he was a protestant,
was the editing and publishing of a dirty little "sheet" known as
the Ang Kapatid nang Bayan." In this so called newspaper Poblete
aired his radical political ideas with such vigor that the Provost
Marshal was compelled to call him down. The pobre diablo then turned
his attention to another pastime which would combine the advantages of
demonstrating his unsurpassable abilities, of airing his opinions and,
last mentioned but of the greatest importance, the quality of putting
into his pocket a goodly number of easily earned dollars. This pastime
took the shape of a theatrical enterprise: Constancia, the daughter of
the said mountebank "composed and wrote" a play entitled Ang Pag Ibig
Sa Lupang Tinubinan: For the Love of Country. Poblete's better half
(which is not saying much) played the part of the heroine. The whole
play was incendiary in the extreme and the audience being Tagalogs
of the lowest and most ignorant class, the result was that they were
thrown into a state of the greatest frenzy. Poblete put this play
on the boards of the Teatro Oriental. All went well in the first
acts; and following out the "plot" of the play, the town of Imus was
supposed to have been taken by the rebels. Dramatic shouts of Viva La
Independencia; were raised from time to time by the actors, followed by
shouts from the audience of Viva Filipinas! Viva Aguinaldo! Suddenly
there rushed from the "wings" a gaudy looking creature who ought to
have been the Tondo market selling cockles and crabs; this turned out
to be the heroine. In one hand she held a revolutionary flag and in
the other a bolo. Viva La Independencia was the shout which almost
raised the roof; but as fate would have it Poblete was doomed to be
humbled to the dust. Just as he was promising himself a fine string
of dollars from his new enterprise Capt. Lara and a number of police
appeared on the scene, and Poblete, his katipunan banners and bolos
etc., were seized and the house cleared of its fanatical occupants.

To-day he amuses himself in fitting out bands of little boys who on
"state" occasions parade the streets with American flags and Japanese
lanterns, and placards with various inscriptions, the chief ones
being petitions for an amnesty on behalf of all those who have "done
what they ought not to have done". Poblete would open the doors of
the prisons of the Archipelago and let loose all their occupants. The
result? A political boom for Poblete, an increase in the membership of
the Partido Nacionalista and an increase of crime to a thousand fold,
not only in Manila but throughout the whole archipelago.

Poor Poblete a pobre infeliz, a stain upon the good name of the
filipino. But then, what would Filipinas be without her Poblete;
almost like a cat without fleas.

[93] Cruz Herrera, now alcalde of Manila, was another upon whom the
authorities took pity on account of the rheumatism from which he
suffered to such an extent that he could scarcely walk.

[94] This was Alfonso XII. the anniversary of whose death fell of the
25th of November. Archbishop Payo had been suffering for a considerable
time from dysentery. Apart from this, the bitterness of the official
relations at that time between the civil and ecclesiastical authorities
had completely incapacitated the venerable prelate from attending
to his official duties. Consequently, acting upon the advice of his
physician, the Archbishop left Manila for Navotas for a few days of
complete rest. The departure of the Archbishop happened to almost
coincide with the anniversary of the death of the King; but as the
prelate was physically unable to attend to the pontifical ceremonies
which were to be held on that day and to the other functions consequent
upon such a solemn occasion, he was wisely advised to absent himself
from the city.

Freemasonry ever on the watch, saw in this an opportunity to attack
the Religious Orders, and taking advantage of it, demanded: "The
insult committed by the archbishop being therefore very culpable,
and having caused the greatest indignation to the government, to
the nation, and in particular to those of this country, as devoted
to their king; it is indispensable to expel him from this soil,
imposing upon him the penalty of temporary banishment marked out by
article 142 of the penal code.

[95] To judge from his writing, Isabelo held the idea that he alone
was able to direct everything connected with the revolt. Isabelo
takes upon himself the intellectual work of the affair leaving to
others the dirty work.

*** End of this LibraryBlog Digital Book "The Katipunan - or The Rise and Fall of the Filipino Commune" ***

Home