Chapter V: Part 5

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.

Jose 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 Andres 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 Andres 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-Espanolism 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 Andres Bonifacio.
Secretary Emilio Jacinto.
/ Vicente Molina.
Treasurer + Pantaleon Torres.
\ Hermenegildo Reyes.
/ Francisco Carreon.
| Jose 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 Andres 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 "Andres 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 Castaneda 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 Malacanan 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 Andres 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 Andres 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 Andres 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 Jose 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. Jose 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.