The Katipunan; or, The Rise and Fall of the Filipino Commune

Chapter VII: Part 7

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"... 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 Cortes says that he reckons with the authorities, your son's signature is not very necessary.

"And neither Cortes 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 Politica de Espana 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 o 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 Andres 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 Andres 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-Pages 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 Tomas 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 Castaneda 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] "Andres Bonifacio told the witness that he communicated with the president of the Superior Supreme Council, who was Francisco L. Roxas latterly, and Doroteo Cortes formerly; ... "Testimony of Pio Valenzuela (fols. 591 to 597).

[27] "... Doroteo Cortes 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; ... Cortes, 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 Andres 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 Andres 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 Espanol 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 Nunez, 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, Crisostomo Riel.

[52] What a fine president he would have made for the Federal Party! Castaneda was worthy of an office in the Ayuntamiento with a sign over the door--Hon. Juan Castaneda, 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 Japones 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 Senor Valdes 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 o 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. Candido, 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 Tomas del Rosario, the indio who, by literary fraud gained from Senor Nunez 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.

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The Katipunan; or, The Rise and Fall of the Filipino CommuneChapter VII: Part 7

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