Padre fray Mariano Gil, parish priest of Tondo, of the plot of the
Katipuneros, Bonifacio and his immediate assistants fled from Manila to
Caloocan. From that point he sent orders to the provinces of Manila,
Cavite and Nueva Ecija that a general rising should take place on the
30th of that month. These orders were given out of revenge for the
failure of the blood-thirsty plot whereby every Spaniard, man, woman
or child should share in the sufferings which his diseased brain had
concocted for those who should fall into his hands. Bonifacio issued
special orders concerning the Governor General, his plan being that he
and the other Spanish authorities of any importance should be taken
prisoners, but not killed, it being intended to hold their persons
as security for the granting of their demands. He called together
the members of the Junta Superior and nominated a general-in-chief,
a general of division and other officials. These however refused to
step into the places he had prepared for them and Bonifacio angered
thereat threatened to have the head removed from the shoulders of
anyone who dared to disobey him. The general-in-chief Teodoro Plata,
a cousin of Bonifacio, fled during the night following his nomination,
whereupon Bonifacio issued orders for his capture, commanding his
death wherever he should be found.
Sometime previous to this, about the month of May, Bonifacio sent
Pio Valenzuela to Dapitan to hold a conference with Rizal concerning
the convenience of immediate rebellion against Spain. Rizal would not
consent to the projected revolt but opposed the idea most strenuously,
being thrown into such a bad humor by the information he received
of Bonifacio, that Valenzuela, who had gone to Dapitan intending to
spend a month there, determined to return on the following day. On
his return to Manila he recounted to Bonifacio the result of his
mission. Bonifacio who knew Rizal's influence over the people to
be greater than his own, had been living in hopes of receiving
Rizal's consent which would be the surrendering to him of the whole
responsibility and glory of the bloody enterprise. Bonifacio aspired to
the absolute, like all the so-called leaders of the revolt; so when he
realized the stand taken by Rizal, who was willing to wait patiently
till the poison with which he had inoculated the people should work
of itself, he flew into a rage like a spoilt child, declaring Rizal
to be a coward and imposing upon Valenzuela, his messenger, implicit
silence on this subject, prohibiting him from manifesting to anyone
what he considered to be the bad exit of the consultation.
No methods were too underhand for Bonifacio; to gain his end he lied to
the people over whom he held sway as only a Filipino can lie. On one
occasion he affirmed that in Coregidor was a vessel loaded with arms
and ammunition for the rebels, and by this means he animated them,
a very necessary thing at that time, as they were but scantily armed
with bolos and were no match against those they intended to assail.
Taking him all in all, Bonifacio was a first class organizer for
such an enterprise as that aimed at by the Katipunan, and upon his
shoulders lies the weight of the greater part of the iniquities of
the diabolical society. He ordered the outbreak and in a skillful
manner pulled the strings which worked the figures which formed the
performers in the marionette revolution. He had rivals in the field
however, the most powerful being Aguinaldo, the would be president
of the mushroom republic. After the encounter at San Juan del Monte
in which the insurgents suffered the loss of 95 killed and 42 taken
prisoners in the first instance, and shortly afterwards of 200 more,
Bonifacio escaped, carrying with him the funds of the Katipunan,
some 20,000 pfs. [31] He was supposed to be in hiding in the most
inaccessible parts of the mountains of San Mateo, in as much as he had
told Pio Valenzuela that in case the movement were unsuccessful he had
determined to retire to that point to devote himself to highway robbery
[32], to foot-padding, an idea gotten from some modern French novel
probably. He worked his way eventually into Cavite, and, according to
information gotten from Pedro Gonzalez, he fell into the disfavor of
Aguinaldo who saw his own superiority in danger of being supplanted;
the generalisimo therefore put a price upon his head [33]. A party was
sent in search for the runaway and upon his capture he was subjected
to most brutal treatment, and at last fell a victim to the unprincipled
ambition of the Dictator.
Had Bonifacio lived he would have made a splendid acquisition to
the Partido Federal, he being a man who could, like many of the
self-asserted leaders of to-day, plan and follow out any double-faced
policy that might be needed under the circumstances.
Note 17. This note not being ready at the time of the printing of the
pages of this section, it has been reserved for note 101, which see.
Note 18. Domingo Franco y Tuason was a native of Mambusao, Province
of Capiz. He was the president of the first junta called by Rizal in
1892 for the formation of the "Liga Filipina". Till that time he was
like many others of the same class almost unknown.
Note 19. The character of the native: this is a subject upon which
one might write many volumes without conveying to the minds of his
readers more than a faint idea of what that strange character is.
More mysterious than the most profound mystery of Religion,
his most striking trait of character being a decided tendency to
retrogression, the Malay stands out among the numerous divisions of
the human family as a man with a marked propensity to the mysterious,
to the prodigious. He is accustomed to give a blind obedience to
his superiors and more so to his own caciques, he is docile as a
general rule, and shows but little resentment to abusive language,
although he will sometimes carefully guard the remembrance of some
insignificant insult or blow, and take a cruel revenge, a thousand
times greater than the injury he received, after a period, at times,
of years. Other peculiarities of the native are his delight in gambling
and cockfighting, his aversion to manual labor, his infantile but
excessive vanity, his lack of the power of thought in matters of
moment, his well developed imagination, his instability from all points
of view and his liability to complete and radical changes. The average
indian is to-day virtuous, honest and grateful for favors received,
tomorrow he is vicious, thieving and shows an ingratitude not to be
found even in the brute creation. This very marked trait of character
may be found in many of the Filipinos who have held and still hold
some of the highest official positions in the islands.
To sum up the Filipino indian in a few words: he is inexplicable. There
have been those who have spent their lives in the study of the indian,
but in spite of all that man can do to study man, the problem remains
unsolved. Only those "globe trotters" who have studied the native
from the muchacho who waited upon them at the hotel at which they
stayed during their few days visit, and the cochero who had the honor
of conducting such savants to and from the Luneta, have so far been
able to demonstrate what is this character which has puzzled men of
common sense and lifelong experience, for centuries.
Being by nature credulous, ignorant and superstitious, the indian fell
an easy victim to the mysteries of freemasonry, which served him as
are introduction to the semi-savage methods of the "Liga Filipina"
and the barbarous practices of the Katipunan, the pacto-de-sangre of
which, carried him back to the savage times of his remote ancestors
who were drawn from their mountain and forest lairs and domesticated
by the Religious Orders.
Notes 20, 21, 22. The initiations, proofs, oaths etc., of Universal
freemasonry were utilized by the Filipino lodges to serve as a
ceremonial, a very essential thing to the success of any association
among orientals. Nothing suited the taste of the Filipino better than
the awe inspiring solemnity of his initiation. These ceremonies however
fell into abuse, and by the time they became utilized by the Katipunan
they had reached the verge of the grossest superstition and absurdity.
Note 23. The G. Cons. Reg. was installed in 1893. A masonic document
bearing a seal "Gr. Consejo Regional de Filipinas. G. Secretaria",
and purporting to be a copy of two paragraphs from a letter of the
illustrious bro. Kupang (Marcelo H. del Pilar) dated from Madrid on
the 17th December 1894, says: "D. Miguel (Morayta) has a very poor
opinion of the Reg. (Regional Council).... He says that this Council
continues working well for some few months, at the end of which all
the enthusiasm of the founders vanishes and.... Oh, if we could only
by our acts give the lie to this pessimism. Morayta was the founder
of the Council.
Note 24. La Solidaridad was the official organ of Filipino freemasonry
in all its branches. Although it was published in the peninsula
its circulation was intended for the Philippines. Its editors were
the leaders of the disaffection against the metropolis and stout
advocates, indirectly, of an impossible independence. The chief
aim of the paper was to mortify everything Spanish, and to this
end its columns were continually full of seditious articles aimed,
not merely at individuals but at the State. Its diatribes against
the Government of the Metropolis were of the bitterest nature, and
therefore but little publicity was given to the sheet in Madrid,
where it was printed. It enjoyed no exchange with the periodicals of
importance of the city, had no street sales, nor was it exposed for
sale publicly. The libraries did not carry it on their tables and it
never reached the hands of the public authorities. In fact the people
of the official element know nothing of its existence.
In the office of this bi-monthly paper was established a freemason
lodge bearing the same name as the paper; all the members of the
Association Hispano-Filipina became members of the lodge. Being the
organ of masonry as well as of separatism it was introduced into
the Archipelago and secured a free circulation in all parts of the
principal islands where its calumnies against the Religious Orders
had the effect of producing a decided effect upon the maintenance of
public order.
The statement that the bi-monthly was founded by Pilar is erroneous;
it was first published by Lopez Jaena in Barcelona where it enjoyed
its enforced life till it reached its number 18, of October 1889,
when it suddenly ceased publication on account of the seizure by the
authorities of a number of incriminating documents and pamphlets. It
recommenced publication in Madrid on the 15th of November of the
same year. It was later on acquired by Pilar and Morayta. It was in
reality a vent for the spleen of its writers against Spain and things
Spanish; it was a precursor of the Independencia [34] the official
organ of the Revolution against the U. S., and of the La Democracia
its daughter, the official organ of the Federal Party, the dregs of
the old revolutionary government of Malolos. [35]
Note 25. One of the first propagators of Filipino masonry was
Sr. Centeno, Civil Governor of Manila, a man of anything but happy
memory for this country [36]. Centeno and Quiroga Ballesteros worked
hard to undermine the beneficial influence of the Clergy, an influence
which was the safe-guard of law and order. Their most famous piece of
work was the manifestation of '88 against Archbishop Payo (See note
2). In that manifestation was conceived the cry of sedition which
was later on to ring throughout the archipelago and tear down the
banner of the fatherland to replace it with the red flag of anarchy;
a flag which well nigh brought the people of a would be independent
country to the verge of political and moral destruction.
Note 26. No sooner had Almighty God consummated the grand work of
the creation, the culmination of which was the breathing into man
of an immortal soul, than the devil, the father of evil, jealous of
the attributes given by God to man, made his bold attempt to destroy
God's immortal work. From that moment to this present the spirits
of evil have carried on an unceasing warfare against what has been
for the glory of God. The Monastic Orders ever since the days of
their birth have had to contend against these powers of evil; and
there is therefore little necessity for surprise that those who were
employed in such work as were the unscrupulous persons who came to the
archipelago to sow ruin in the consciences of the people and scandal
in society, should carry on a bitter campaign against the Religious
Orders to whom was owing every jot and tittle of the civilization and
culture enjoyed by the Filipinos. The Monastic Orders have ever been
the bulwark of Christianity, and as such have had to bear the brunt
of the battle. Europe owes the solid foundation of its political,
social and religious life to the Religious Orders, which, during
the ages in which the Huns, Goths and other barbarians overran and
devastated those lands, hoarded up in the nooks and corners of their
monastic dwellings the seed which, when afterwards sown, was to become
the stout tree of civilization which should spread its sheltering
branches to the four corners of the earth. One of these branches
drawing its fullness of life and vigor directly from the trunk,
extended to these far off islands and, casting its shade over the
embruted mankind here existing at that time, wrought a change over
it no less marked than that wrought over the European peoples. From
the day in which Father Urdaneta, that intrepid Augustinian, set
foot upon Philippine soil, till the day upon which the hydra-headed
Katipunan appeared in the land, the Monastic Orders have been the
one great source of all that was really useful and beneficial to the
inhabitants of the archipelago, although at times the moral interests
of the people were not the commercial interests of the country.
The "friar" so much slandered by those who wish to overthrow his
beneficent influence, ever carried the banner of his country enlaced
with the Cross of the Redeemer. He came to the Archipelago as a
messenger of peace and order, and was the strongest supporter of the
sovereignty of his nation. The "friar" was hated because he was the
one who best knew and understood the indian, and from his intimate
knowledge of his parishioners, could the more easily detect anything
on their part which tended to the detriment of the integrity of the
Spanish sovereignty.
The campaign against the Religious Orders was the attack of the
battering-rams against the city to be captured. By piercing the
wall the entry into the city could be the easier made; and this the
separatist element well knew, hence all their efforts were directed
against the stout wall which defended from its assaults the treasure
of the metropolis.
For three hundred years the Philippines remained submitted to Spain
exclusively by reason of the moral influence of the Clergy. Whilst
the banner of Spain, floated over the Archipelago, the Religious
formed the strongest guard for its protection; when it fell, strung
by the ingratitude and treachery of those who had sworn to defend
it to the last drop of their blood, and lay dishonored in the dust,
it was the Religious who bowed his head in the deepest grief and who
shed the bitterest tears. When the flag of the conquerer was hauled up
to the height from which once gloriously floated the symbol of Spanish
authority, the Religious, obedient to the commands of his superiors,
withdrew to the solicitude of his convent, to await in patience,
the passing of the storm. He looks out upon the clouded political
horizon, as Noah looked out from the window of the ark upon the vast
sea of waters which hid from his view the fearful destruction which
had overcome the world, patiently awaiting the time when he should,
at God's will, go forth to commence again the work of reconstruction.
Often have I heard the opinion expressed that the Government's worst
enemy is the "friar", that it is the "friar" who keeps alive the
spirit of rebellion. Let those who think thus, ponder over one small
thought: what has the friar to gain in sustaining a rebellion which
has caused him more moral and material damage, than has been caused
to any other entity in the Philippines? To those who are able and
willing to utilize the power of thought with which God has endowed
them, it is sufficiently clear that the Religious has nothing to gain
by such tactics, but, on the contrary, all to lose.
In Spanish times the native enemies of the Religious Orders were the
enemies of Spain and in these days, the enemy of the friar is by no
means a real friend, whatever he may claim to be, of the Government of
of the U. S. The Spanish masons and the Filipino separatists found the
friar to be the greatest obstacle to be encountered. "The friar," wrote
Governor D. Francisco Borrero, to Sr. Canovas, in a memoir concerning
the Archipelago, "knowing the language, spirit, and tendencies of the
natives, is considered as the principal obstacle for the realization
of the filibuster idea, and hence arises their aspiration (that of
the enemies of Spain) that the Religious Orders should be eliminated,
because such a step being taken, they believe they will have travelled
half the journey...."
The propaganda of Universal freemasonry, of Filipino freemasonry,
of the Liga Filipina, of the Compromisarios, was aimed principally at
the Religious Orders, but the results attained were but introductory
to the real work of the Katipunan, which, finding itself cornered by
the discovery of the plot it had concocted against the Government,
showed its hand. Its aim was anti-Spanish and not merely anti-friar,
as is sufficiently clear from the fact that in all the documents of
the diabolical association it is death to all the Spaniards, and not
to this or that class. Moreover in many cases the same Katipuneros
saved their parish priests from a sure death whilst they dealt out
anything but kind treatment to those of the Civil Guard (Filipinos)
and the Spanish troops who fell into their hands. The friars who were
murdered by the rebels were not murdered for being friars but because
they were Spaniards. The documents captured, the result of the trials
held in judgement of persons guilty of treason, show clearly that the
revolution was for the purpose of gaining the independence of the
country from Spain, and not merely to bring about the expulsion of
the Religious Orders. Aguinaldo, the leader of the Katipunan hordes,
desired to send the friars who fell prisoners into his hands, over
to Hong-Kong, where they would be at liberty to return to their own
country; but this merciful desire of his was overruled by his advisers,
among whom were numbered Mabini his right hand man, Pardo de Tavera,
Legarda and Buencamino, all three of them traitors to the cause of
independence. To-day they stand in positions of honor, honor which
they have done nothing to deserve, whilst Aguinaldo who was the tool
of political schemers, their play-thing, is cast into disgrace and
kept in the background, a scape-goat for the sins and shortcomings
of men whose names disgrace the darkest pages of Philippine history.
Note 27. Vast numbers of these documents were later on destroyed in
the hope that certain affairs of an anti-patriotic nature might be
hushed up, and many persons of a high official standing saved from
scandal. Padre Mariano Gil, O. S. A., who made known to the public
authorities the fearful plot of the Katipunan in time to prevent the
brutal murder of hundreds of Spaniards, was granted certified copies
of a large number (all the principal ones) of the documents and these
have been since preserved with the greatest care, and remain to-day
as a standing proof of the duplicity of many persons who live in
ignorance of the fact of the existence of the said certified copies.
Note 28. The element here spoken of was the Filipino colony (all of
them separatists) and Morayta the "papa" of the said Filipinos of
separatist tendencies.
Note 29. This committee, although not exclusively masonic, was
essentially revolutionary, and had for its duty the distribution of
works of propaganda. Its delegate in Europe was Marcelo H. del Pilar.
Note 30. See note 26. The campaign at this present carried on by some
of the filipino and Spanish papers, and, in contradiction to the
fundamental principles of Americanism, by the local American press
also, is but a sequel to the work of this committee of propaganda. The
calumnies which are literally crammed into the columns of Manila's
English speaking daily and weekly press are but a poor reproduction of
the vicious publications distributed throughout the archipelago since
the year 1888. For fourteen years have these calumnies been published,
but in spite of countless challenges, never have the statements
brought forward been backed up with even the shadow of proof. When
almighty God completed his creation by the making of man and woman,
he led them to Eden, placing them under his law. Then it was that the
devil beguiled them with lying words: "For God doth know that in that
day that you shall eat thereof (of the forbidden fruit) your eyes shall
be opened, and you shall be as Gods knowing good and evil." From that
day to this, this same argument that the devil used to try to prove
that God was withholding from the people what was to their benefit,
is being to-day used by certain of the offspring of that evil spirit
against the element of good, against the Religious Orders, the servants
of God, claiming that they held from the people of this Archipelago
that which was for their good and advancement. Adam and Eve found
to their bitter cost that the devil lied: those who are to-day being
misled by anti-friar calumny will make the same discovery in due time.
Note 31. This statement is erroneous. The opinion of the author was
formed from statements made by those charged with treason. Many of
those under this charge gave false testimony, as was later on proved,
and in that testimony implicated honorable Filipinos who had never
harbored such ideas in their hearts as those they were accused of. Many
of the wealthy element of Luzon and other islands of the group, were
forced by threats and compromises into position they had no desire to
occupy. Of these the great majority were either insular Spaniards, that
is sons of Spanish parents, but born in the Philippines, or they were
Spanish mestizos or indians. Some 90% of the wealthy revolutionists
were Chinese half-castes.
Note 32. And at what a cost! Think of the thousands of hard earned
dollars which went to swell the funds gathered to feed and clothe and
to satisfy the fads and fancies of those exploiters. And what has
the poor indian who provided the money gained in the deal? Four or
five years of bloodshed and disaster he has surely gained; but what
is of more importance to him is that he barely escaped falling into
the hands of his own countrymen! He fell out of the frying-pan and
almost fell into the fire!
Note 33. The aspirations of the association were, to say the least,
anti-patriotic; they were always underhand; they were the aspirations
of the "Liga", of the "Compromisarios" and of the Katipunan.
Note 34. "In the following year, Pedro Serrano arrived from Spain and
then was masonry introduced into the Philippines, the first lodge
instituted being the "Nilad" [37] its first Venerable being Jose
Ramos." Testimony of Moises Salvador y Francisco (fol. 1,138 to 1,143).
According to the testimony of Antonio Salazar (fol. 1,118 to 1,129)
"In 1892 Pedro Serrano came from Spain and in union with Jose Ramos
joined a lodge of peninsular Spaniards, and commenced the propaganda
of masonry exclusively among Filipinos, in a short time establishing
the mother lodge known as the Nilad ... the number of members becoming
excessive, other lodges were established in the suburbs...."
Into this lodge Nilad or the lodges formed therefrom, passed all the
members of the committee of propaganda and of the local delegations,
the work of the propaganda of masonry and that of separatism being
carried on in the same lodge room. The plea that masonry had no
connection with the Katipunan fails to stand good in face of this
testimony, added to which may be mentioned letters of M. del Pilar
to La Modestia concerning the organization and labors of separatism;
as well as other letters, rich in masonic jargon, to the lodges and
to individuals connected with the double work of propagating masonry
and spreading among the people ideas of the basest of ingratitude.
To the lodge Nilad, the Gr. Sec. of the Gr. Or. Esp. wrote from Madrid,
June 8th 1892:
AL. G. D. G. A. D. U.
Liberty.--Equality.--Fraternity.
Universal Freemasonry. Spanish Family.
The Resp. Log. Nilad, No. 144 of A. L. and A. masons of the
Philippines regularly constituted in the Federation of the
Gr. Or. Espanol (seat in Madrid).
The letter goes on to speak of the new foundation and the number
of initiations.
"It pleases us much," says the Gr. Sec. "to see the activity and zeal
which you employ in the labors, and for it we greet you. Nevertheless,
we must remind you always of the greatest care in the election of the
laborers. Not all men, although they profess our ideas and doctrines,
serve for good masons,..."
Morayta, writing on the 12th of June 1892 to bro. Panday Pira, says:
"... But do not forget an advice which I believe Ruiz gave you also:
be very careful; do not open your arms to any except they be of full
confidence.... Remember that, even though things have changed there (in
the Philippines) you run all the danger consequent upon the domination
(sic) of the friar and of the General." The general was Despujols,
an upright, honest and sincere man who was too apt to measure other
people's corn by his own bushel. The filibusters took advantage of
the fact, and by their lying protests of love for Spain, captivated
him and fooled him out and out for a time.
Note 35. At that time liberty of association was not allowed by law in
the Archipelago. To attain their ends this was the thing most necessary
for the separatists. Without the shelter of the law of association
nothing could be done except by stealth. It was for want of this
privilege that the shelter of the masonic lodge room was sought.
Note 36. Blumentritt, Fernando; of German race, Austrian by
nationality, resident in Bohemia and therefore spoken of by
various writers sometimes as a German, at others as a Bohemian or
an Austrian. Like Foreman [38], Blumentritt claimed to be a fervent
Catholic and yet was an open enemy of the Church. He claimed moreover
to be a great friend of Spain and yet openly sided with her enemies. He
was one of the collaborators of the La Solidaridad.
Isabelo de los Reyes writes of him: "The savant (sic) Blumentritt the
brother of the Filipinos, has always served us with disinterest (except
in what concerned his pocket) and opportuneness. He was the first who
did us justice by publishing many valuable articles to demonstrate,
under all points of view, the superiority of the Filipino (Isabelo
does not say over what) and defending our cause against the ambition
of the imperialists (that is the Spaniards)."
Blumentritt was a member of the society known as the "Amigos del Pais"
[39], and remained so till his actions and writings caused well
thinking Spaniards and Philippinos [40] to call for his dismissal
from its membership. The patriotic outcry against him caused him to
resign on the 14th of November 1889; the Solidaridad of the 31st of
December of the same year published his resignation. The press of
Manila was exceptionally bitter against him and only such Filipinos
as those who continue up to the present time forming part of the
juntas in Hong-Kong, Madrid, Paris, London and other places looked
up to him for the assistance they could not find at home.
Note 37. It was naturally in the Peninsula where the chief work of
the propaganda had to be carried on, and it was there also that the
propaganda had the least effect. The principal instrument for the
dissemination of the seed of separatist aspirations was the Solidaridad
(See note 24). The Filipinos here, who gave their subscriptions and
other sums of money for the support of the bi-monthly, were kept
under the impression that the official organ was making a great
noise in Madrid; but as it never reached the official world it was
supposed to influence, its publication was practically useless. In
the Philippines it served the same purpose as the La Independencia:
that is, it served to keep alive the spirit of unrest, and by the
lies it published, made the people believe that their leaders were
going to lead them to a promised land which "flowed with milk and
honey." They eventually got into the promised land, only to find that
the milk was very much "condensed", and that the honey was only to be
got after those who secured it had been exposed to the very unpleasant
operation of being stung by the bees which produced it.
Instead of serving to keep together the subjects and their rulers
in a bond of peace and tranquility, and helping them to come to a
mutual understanding, in which state the progress and advancement
of the islands and their inhabitants could be the easier and the
better accomplished, the separatist element, by their propaganda,
caused more and more strife by attacking national institutions
and by casting slurs upon national honor. The discontent stirred
up against the Spanish authorities was identical to that which,
until the passing of the law of sedition and even since that time,
was stirred up against the American sovereignty. In its propaganda
against the Religious Orders, inciting the native clergy against the
lawful authority of their Bishops, it was the precursor of modern
Manila's American press. History tells us what was the result of the
lessening of the moral influence of the Religious Orders in the days
of Spanish rule, and to-day History repeats itself. The inciting of
the native clergy against their Bishops is encouraging the natives,
as a whole, to resist lawful authority. The cry to-day is "down with
the friar," tomorrow it will be "down with the American." In 1888 it
was down with the Religious Orders, in 1896 it had become "death to
all Spaniards". In 1898 the American was blessed as a deliverer from
oppression, in 1899 cursed as an intruder. To-day...? Who knows the
opinion of the people? Who but a few ignorantes trust the great men
of the late revolution?
In Spain the work of the separatists produced no effect upon the
people; a few here and there of the least patriotic of the scum of
Barcelona and Madrid aided them but apart from these and the Bible
Societies, no one interested themselves in their cause.
Note 39. From the earliest to the latest days of the period of the
revolt, that is from '88 to '98, this was one of the greatest obstacles
to be overcome. Money was collected for propaganda in Spain and in
Japan; what became of it all? Money was collected for the purpose
of releasing or stealing away Rizal; what became of it? Funds were
collected for the purchase of rifles and ammunition for the Katipunan,
and, at the last moment, Andres Bonifacio fled with some 20,000
pesos. This continual squabble over the administration of the funds
is a proof clear enough, of the existence of organized exploiters
whose pockets were of more concern to them than were the interests
of their country.
Note 40. It is almost needless to say that this latter was in the
minority; later on Pilar suffered a marked change of temperament
and became more decidedly separatist than Rizal. Rizal was willing
to give the goose a chance to lay her golden eggs; Pilar becoming
impatient killed the goose with the scheme of the Katipunan.
Note 41. "Previous to his return to Manila Rizal lived some time in
Hong-Kong. From there he forwarded to Moises Salvador Francisco the
statutes and instructions for the "Liga Filipina"."--Testimony of
the said Francisco. (fols. 1,138-1,143.)
Note 42. "It resulting that after some years of voluntary expatriation
... a Spanish citizen (Rizal) born in the Philippines, directed a
first letter, dated some months back in Hong-Kong, to the superior
Authorities, offering his aid and assistance for the better government
and progress of the Philippines, at the same time in which his latest
book commenced circulation, for which reason no reply was given; and in
a second letter dated in the month of May, in which, recognizing the
policy of generous attraction, of morality and justice here implanted
... announced his intention of returning to his native soil to dispose,
together with his friends, of the property they possessed, and to
go with their families to found, in Borneo, a filipino agricultural
colony under English protection...."
"A few days afterwards, the Spanish citizen ... disembarked with his
sister in Manila...." (See also note 8.) Extracts from the Decree of
Deportation issued against Rizal by Governor Despujols, 7th July 1892.
Note 43. "In the year 1892, Rizal being in Manila, recently arrived
from Europe, several people of the country were gathered together,
among them Andres Bonifacio, Numeriano Adriano, Timoteo Paez and
Estanislao Legaspi, in a wooden house in calle Dulumbayan, were
a society known as the "Liga Filipina" was founded." Testimony of
Valentin Diaz, native of Panay, Ilocos Norte.
"In May or June 1892 Jose Rizal reached Manila; and encharged by
him, Paez and Serrano invited a large number of persons to gather
on a certain day ... in the house of Doroteo Ongjungco where Rizal
manifested to those present, among whom was the witness, that it was
necessary to form an association which should be called the "Liga
Filipina", the object and of which should be the attainment of the
separation of these islands from Spain." Moises Salvador y Francisco
(fols. 1,296-1,299).
"The reunion was called by Rizal, and the witness was invited
by Timoteo Paez, who conducted him to the house of Doroteo
Ongjungco.... That Jose Rizal addressed those present, manifesting
the convenience of establishing an association under the name of the
"Liga Filipina" with the object of collecting funds by different
means, to the end of securing opportunely the independence of these
islands".... Testimony of Domingo Franco y Tuason (fols. 1299-1303).
Note 44. It was not the aim which Rizal had in his mind, of delivering
his country from disabilities but the manner in which he set to work to
accomplish that end, to which objection must be raised. When a people
suffer under the oppression of its rulers, all the world admires the
man who rises to throw off the hateful yoke. But when the oppression is
imaginary and when the so-called hero is but a marionette in the hands
of political schemers who seek their own advantage under the shelter
of a pretence to throw off a yoke which does not exist, one cannot
admire the part played by the deluded "tool". The emancipation from
the mother-country was the key-note of the revolt. It was the aim of
the Filipino freemasons, of the Liga Filipina, of the Compromisarios
and of the Katipunan.
Note 45. Rizal was deported to Dapitan, in the island of Mindanao,
by decree of Governor Despujols, part of which has been quoted in
note 42. The decree goes on to say that, by reason of the fact that
"the veil under which, up this present, he has succeeded in hiding his
true intentions has been torn asunder," ... "that he adduces no other
defence but useless denials, having recourse to throwing the blame
of the discovery of the leaflets upon his own sister (see page 99)...."
"In fulfillment of the high duties which devolve upon me as your
General and Vice Royal Patron ... I decree the following:..."
"1st: that Jose Rizal shall be deported to one of the islands of
the south...."
"The responsibility of these vigorous measures which a painful duty
imposes upon me, falls entirely upon those who by their imprudent
aims and ungrateful proceedings come to disturb the paternal cares
of this general government making the ordinate march of Philippine
progress the more difficult." [41]
"Manila, 7th July 1892.--Despujols.
Note 46. "In the month of April 1893, upon the initiative and
invitation Juan Zulueta, now dead, and of Deodato Arellano, cousin
of Marcelo del Pilar, a new gathering was called in the house of
Deodato Arellano, with the object of establishing anew the Liga
Filipina under the same bases and for the same ends...."
Note 47. The determinate ends of the separatists have already been
spoken of in note 3, which see.
Note 48. See note 102.
Note 49. "The object of the society (the Liga) is the establishment
of shops, workshops, businesses, industries and even a bank if
possible, with the end in view of collecting funds for an armed
rising."--Testimony of Juan Dizon Matanza, (fols. 1,132-1,138.)
Note 50. The ceremonies practiced by the Liga differed but little from
those practiced by the Katipunan. The chief difference lay in the fact
that the ceremonial of the Katipunan partook more of the grotesque,
of the absurd, of paganism.
Pio Valenzuela in recounting the forms and ceremonies practiced upon
his initiation, said:
"Once in the house [42], they spoke of many things, en resume,
that the aim of the association was to obtain the independence of
the Philippines, oppressed and enslaved by the Spaniards. Placing,
later on, a dagger at his breast, they obliged him to throw himself
upon it, a thing which the witness could not pluck up courage enough
to do; whereupon they placed it in his hand, leading him to a man
whom he recognized to be seated, and ordered him (the witness) to
strike him with the dagger, a thing which he dare not do either. He
was then conducted into a room and addressed by a person he knew
to be Bonifacio by the voice, who informed him that he could not
retrace his steps because he knew of the existence of the society,
but he could not assist at the juntas nor could they teach him the
signs of recognition till he had been re-initiated; they moreover
made him sign two sheets of blank paper, causing him to swear never
to reveal the existence of the society to anyone, under the pain of
assassination. They then removed the bandage which he was blindfolded
and he saw around him eight or nine individuals dressed in cloaks and
hoods; he signed the two sheets of paper and was again blindfolded
and conducted to a considerable distance from the house where the
bandage was again removed.
Another member of the Katipunan in his declaration made on the 22nd
of September 1896, stated that during the month of February 1893, one
Sunday morning, a certain Estanislao Legaspi entered his store, telling
him to accompany him in a calesa. He listened to tirades against
the Spanish Government till their arrival at the house of a certain
Tranquilino Torres, in calle Elcano. Here "his eyes were bandaged by
Legaspi and he was handed over to the care of another individual who
conducted him to the upper story of the house and made him sit down;
he then heard a person whom he knew to be Legaspi by his voice speak,
saying several things against the Spanish Government, demanding of him
an oath of blind obedience, and a defense of the Philippines till the
shedding of the last drop of his blood, threatening him with fearful
punishments if he should turn traitor. This ceremony being terminated,
his eyes were unbound and he saw, on a table, a skull which they
made him kiss, and Legaspi handed him a lance commanding him to wound
himself in the arm; but he felt a feeling of faintheartedness come over
him, and manifested to those present that he had not courage enough
to wound himself and wished that the oath he had taken be enough;
he was dispensed from the operation. When the bandage was removed the
eight individuals composing the junta were masked with black hoods, but
after he kissed the skull and attempted to wound himself they removed
the hoods and he then recognized Estanislao Legaspi who presided,
Mariano de Vera, Teodoro Plata and Juan de la Cruz who was a clerk
of the Tabacalera, and who had led him upstairs; he did not know the
other three. The witness paid two pesos as entrance fee promising
to pay 50 cents monthly. He asked Legaspi what association it was,
and he replied that it was the Liga Filipina."
In the daily report of the secret police department made to General
Blanco on the 30th of June 1896, is the following notice:
"Herewith is given translated most faithfully from Tagalog, the
result of an interview held with a well-to-do indian who belonged to
the most popular of the masonic lodges, who tried to draw into it a
friend. Questioned upon certain affairs, he said: "In the masonic
lodges of San Juan del Monte and of Pandacan, the whole pueblo,
rich and poor, is inscribed."
"In the reunions the brethren attend blind-folded, and the chiefs
with the face covered."
"The person who desires to enter the lodge is obliged to have his
face covered and his eyes bandaged in sign of blind obedience; the
proofs are carried out and signature made as follows. The person
receiving the initiated takes a dagger and gives it to him saying to
him: do you swear to be steel like that which you hold in your hand
and not to bend in the exigencies which oppress and vex us, and to
labor in pro of the independence of your enslaved country? I swear
answers the person to be initiated. Do you swear not to have father,
mother, wife, child nor any relative but the revenging arm which shall
sleep and live with you? I swear. They then surround him with arms
of all classes and say to him: here is thy family, thy only work,
and may it give thee thy life and open thy eyes for thy good of the
country. They then make a small incision in the form of a cross in
the right arm near the shoulder."
"At present our meetings are held at night and in the most lonely
fields, with the object of not being surprised."
...................................................................
"It is well known among us masons that Rizal is attributed with the
faculty of being able to translate his person instantaneously from
one point to another."
...................................................................
Note 51. Juan Castaneda testified on the 21st of September 1896 before
the Chief Inspector of the Corps of Vigilance that "he was recommended
to make the greatest amount of propaganda possible, of Japanese ideas
in the pueblo of Imus." The Japanese ideas here spoken of were those
of the foundation of the Japanese protectorate.
Note 52. Money! money!! money!!! was the great cry in the majority of
the masonic correspondence between the workers in Spain and those who
had to supply the funds here. On the 8th of June 1892 Morayta wrote
to bro. Panday-Pira informing him (a favorite custom of Morayta's)
that what was wanted was "money to invite journalists (to dine or
take a drink) and to pay articles in the papers." Morayta, probably
with tears in his eyes, in ending his letter, heaves a sigh, whilst
his fingers itching for the touch of gold, nervously clutch the pen
which scrawls these words: "if we only had here a good administrator
with funds then you would see how we should advance!"
On the 22nd of June 1892 the secretary of the Gr. Or. Esp. wrote to
the same explaining how "in a few meetings, a couple of banquets and
a few presents made at the right time" much could be accomplished.
Note 53. Rizal had money troubles previously with Pilar in Madrid
(see note 39). The excessive earnest and zeal displayed at the
time of the foundation of the Liga by Rizal died away on his
deportation. This zeal was owing to the captivating manner in which
the founder demonstrated to his audience the brilliant future to be
attained by such an undertaking. Rizal had the advantage of a ready
oratory and like Bonifacio, drew his hearers to his cause in spite of
themselves. And then again, the same as in masonry, the association
was secret, and its true end and aim were but whispered; and whilst
many of the associated were laboring to assist, as they thought, in
the fomentation of the culture and advancement of the country, they
were in reality playing with the toy allotted to them by the society,
whilst the chief members, those members best suited to be masons,
as says the Gr. Sec. of the Gr. Or. Esp. [43], carried on the true
work of the Liga. As in the lower degrees of any secret society,
and of masonry in particular, the members are unaware of what is
aimed at in the degrees to which they have not attained, to which
all cannot attain, and the secrets of which are zealously guarded,
so it was in the Liga.
Upon its re-establishment the Liga counted among its members several
who aimed at the leadership. The absence of Rizal, deported to Dapitan,
left open the door for unbridled ambition. Everyone wanted to be the
head. This together with money troubles brought about considerable ill
feeling between the absent founder and those continuing the work of the
association. Rizal had so far kept up a continual secret communication
with the Liga, thanks to the liberty allowed him by his keepers in
Mindanao, who guarded him with scandalous carelessness; and thanks also
to the emissaries sent to him from Manila in search of instructions
and advice. The result of the ill-feeling thus brought about was the
rupture in official relations between the Liga and its founder.
Note 54. See note 39.
Note 55. One of the facts clearly developed in the trials of
those suspected of treason, was that the guilty ones had taken the
utmost care not to leave behind them traces of their work. This was
principally the case with Rizal and the other chief workers of the
revolt, and of those who formed the association of Compromisarios.
Note 56. Both Pedro and Francisco Roxas were honorary councillors of
the Administration. On the 19th of September 1896 Blanco published
the following decrees:
"In as much as Sr. D. Francisco Roxas, honorary councillor of the
Administration is found under process in the courts of law: in the
use of the faculties in me invested, I decree that he cease from the
exercise of his functions etc., etc."
And on the 30th of September the following:
"In as much as the Excellent Sr. D. Pedro P. Roxas, honorary councillor
of the Administration has been found under process in the courts of
law, for rebellion; in the use of my faculties, etc., etc."
Moises Salvador y Francisco testified (fols. 1138-1143) that "among
the persons who sympathised with the cause and who aided it with
their means for its realization, he remembered D. Pedro Roxas and
D. Francisco Roxas ... (and others); and there existed in the provinces
others whose names he could not remember."
Domingo Franco y Tuason testified on the 30th of September 1896
(fols. 1332-1337) that "in another of the several interviews he
had with Francisco L. Roxas, he asked him if in the circle of his
relations (with the association) he counted with persons who had
offered to aid the objects and ends of the Liga. Sr. Roxas replied:
Yes. And in proof thereof he drew from a drawer in his desk a record
which he read, and among the names he read the witness remembered
those of don P. Roxas and others."
When Francisco Roxas found himself in danger of arrest, he attempted
to flee to Hong-Kong, but was captured on board the ship which was to
carry him there. From the ship he was conducted under arrest to the
Comendancia of the Veterana where he remained several days, at the
end of which he was transferred to the Fort of Santiago.
Francisco was a millionaire who had received from Spain a name and
reputation superior to his personal merits, and yet in spite of
all that the mother-country had done for him in raising him up to a
position to which he could never have attained without her aid, he was
found to have placed himself in the vanguard of the bitterest enemies
of his country. He was the director of the workings of separatism
and was the chief provider of arms for the revolt, as was testified
by innumerable witnesses. [44]
On the eve of his execution for treason Francisco penned the following
abjuration:
"I, Francisco L. Roxas, on the eve of my death, in reparation for what
in my words and actions may have offended my neighbor; for warning
of others of my person and in order to satisfy my conscience, to the
end that no one, and especially my children, fall into the net of
freemasonry, or of any other secret society, all of which I detest
and curse, and be not in a day to come ungrateful sons of our Mother
Spain, beg pardon for all my faults and bad example."
"I die in the Holy Roman Catholic Apostolic faith in which I was born
and educated in a christian manner. I admit all that she admits and
condemn all that she condemns."
"This I sign with my own hand with entire liberty."
Jany. 10th 1897 in Manila, Royal Fort of
Santiago.--F. L. Roxas:--Witnesses: Antonio Pardo and Felix Garcia.
On January 11th Gov. Gen. Polavieja telegraphed to Madrid as follows:
"Sentenced by council of War, to-day there have been executed (shot)
twelve persons guilty of treason ... among them Francisco Roxas,
Councillor of Administration; Nijaga, Lieut. of native infantry;
Villaroel, Villareal, Moises Salvador and others."
Pedro Roxas was also a millionaire who inherited a good fortune, which,
under the shelter of official protection multiplied considerably. Spain
honored him with the grand cross of Isabela la Catolica. Like Francisco
he was a Councillor of Administration. He possessed a large estate
in Nasugbu which, when the revolt broke out, became an insurgent
hornet's nest. There the rebels had a cannon, three falconettes and
a large number of arms.
After having been deprived of his office by decree previously
mentioned, Pedro Roxas secured in some way or other from Blanco,
permission to go to Spain. On arrival at Singapore he landed and
remained there. Later on he was defended in the Spanish Cortes by
Sr. Romero Robledo [45]. In Manila, to those who could judge of
the facts on the spot, this defence came as a thunderbolt. However,
the Spanish paper El Correo in the issue of August 15th said:
"The conduct of Sr. Roxas results satisfactorily cleared, so that
no doubt remains in respect to his complete disconnection with the
revolt."
Among the separatist element Pedro Roxas was known as the Emperor
Pedro I.
Note 57. Maximo M. A. Paterno was the father of the well known Pedro
Paterno. Maximo was in his latter days the leading spirit of the
celebrations held in honor of the amnesty proclaimed in 1900, by the
late President McKinley. He died at the age of 76, just before the
celebrations took place.
This amnesty celebration, like most things attempted by Filipinos
alone, turned but a fiasco, the speeches which were to be delivered
on the occasion not being in any way in keeping with the oath
of allegiance taken by the speakers. The speeches contemplated
were in advocation of practically the same thing as that for which
the rebels had been keeping up an armed struggle, and so, when the
U. S. Commission was invited by Pedro Paterno to be present thereat,
it naturally was unable to accept the invitation.
The whole celebration was an abortive attempt on the part of its
organizers to antagonize the Military and Civil authorities. Mr. Taft,
as president of the Commission, at first accepted the invitation
extended, supposing the speeches to be given, had been censored by
the proper authorities, at that time the military; but on finding that
this was not so, he declined in the name of the other members of the
Commission, and thus avoided the unpleasantness of being present at
a banquet at which both the Military and the Civil authorities would
be insulted and the Government of the U. S. defied.
On the 28th of July 1900, the day of the banquet, Mr. Taft on behalf
of his fellow Commissioners, addressed a letter to Pedro Paterno on
the subject. See Appendix J.
Pedro Paterno was one of those who for a considerable time refused
to take the oath of allegiance; with him were others, Mabini in
particular.
Maximo Paterno had received from Spain the Cross of Knight of the
Royal and American Order of Isabela La Catolica.
Note 58. And others: Among the names mentioned in many of the documents
I have consulted on the subject of the trials of those guilty of
treason, I have frequently come across those of Linjap (Mariano),
Chidian (Telesforo), Yangco (Luis R.), and others. Of this latter
Domingo Franco was asked during his trial, if Luis R. Yangco had
assisted at any reunion of the compromisarios, to which he replied
that he (Yangco) had not assisted at any session (fols. 1381-1382).
As I have already remarked in another note, many of those charged
with complicity in the affairs of the revolt were latter on proved
to be innocent. That considerable number of the wealthy natives
and half-castes sympathised more or less with the idea of greater
liberality in government, is undoubtedly true, but that they extended
their sympathies to the aims of the hordes of cut-throats led by
Bonifacio is absurd.
The leading Filipinos and many insular Spaniards sighed for privileges
which the Government of Madrid did not deem well to concede. To bring
pressure upon the Government some of these combined to support in
the metropolis, some of their number who should keep up the work of
agitation. This agitation however took a form displeasing to many,
who thereupon ceased to lend it their aid and consent. But few of the
leaders of the people, especially of the wealthy ones, desired to
cut themselves adrift from Spain, and not till a few insignificant
beings such as Aguinaldo, Bonifacio, Mabini, and Pilar (Pio del)
and Buencamino came upon the scene did the idea of independence
of the island really take form. A faint idea of such a thing as
independence did exist formerly, but the enlightened Filipinos saw,
only too clearly, the probable result.
The wealthy proprietors here cited, no doubt sympathised more or
less with the Liga Filipina in its beginning, whilst it was under
the complete control of its founder Rizal; but as the Liga lost the
character given to it by Rizal, and underwent the change it did,
it is only natural to suppose that many of its former supporters
left it as they would a sinking ship. However the fact that they
were identified with the original Liga seems to have been taken as
a proof of their connection with the revolt. This is certainly the
opinion expressed by Sr. Diaz.
Note 59. Mactan is the name of the island upon which Magallanes, the
famous explorer, met his death at the hands of the savage hordes who
at that time peopled the land. Names of places and persons associated
with the disasters suffered by Spain, were greatly admired among the
separatists. Surely Mactan, an island peopled by savages at the time
of its chief notoriety, and Mayon, the site of a destructive volcano,
are very suitable names to give to such centers as were the popular
councils of Trozo and Sta. Cruz.
Note 60. On the 30th of August 1895, the Civil Governor of Batangas
asked of the commander of the Guardia Civil of Lemery, information
concerning "persons in the pueblo of Taal who were distinguished
for their separatists opinions". The said commander replied that a
report on all such persons would be unending, and proceeded to cite
the case of Felipe Agoncillo to personify the said separatist element,
as follows:
"Among the group of the chief ones and as chief of them, stands
Felipe Agoncillo, proprietor and lawyer." He then goes on to explain
how Agoncillo imposed his will upon every one in the pueblo, even
upon the Municipality, no law or regulation sent even by the highest
authorities going into force until it had been passed upon by him. "It
would be difficult," says he, "for me to collect any perfect proof of
his anti-Spanish tendencies which are, however, self-evident to the
Spanish element of this province." This report, which was a sufficient
warning of danger, was sent to the Gov. of Batangas on the 18th of
September 1895. He immediately forwarded it to Gen. Blanco. About
three months afterwards Blanco looked into the matter, circumstances
demanding that some steps should be taken to preserve national honor;
and he decided to deport six of the separatists as an example to
the remainder. Of these six one was Agoncillo. This industrious
filibuster had influential and watchful friends in Manila, who,
upon seeing the turn things were taking, telegraphed him "Cafe en
baja; fuera existencias." This was warning sufficient and Agoncillo
accompanied by Ramon Atienza succeeded in escaping.
On the 14th of April the Japanese Mail Steamer Hiorine left Manila. On
this steamer Agoncillo fled, hidden it is said, in a coal bunk. The
Heraldo de Madrid of the 16th of September 1896, in speaking of the
affair says: "Agoncillo gave the captain of the ship the sum of 350
pesos as gratification and on this account had placed at his disposal
upon arrival at Kobe, a ship's boat, whilst the remaining passengers
had to hire their transportation."
On the 2nd of May 1896, the secret police of Manila reported to
Gen. Blanco, as follows:
"Notice is hereby given of the sailing for Japan of Felipe Agoncillo,
property-owner of the province of Batangas, who goes to put himself
at the disposition of the junta magna (in Japan), carrying with him
some 80,000 pesos collected in Lipa, Taal and other pueblos, for the
sustainment of anti-Spanish propaganda."
Like most of the leaders of the separatist campaign, Agoncillo was
astute. He partook of that peculiar trait of the native character: a
sharpness of perception, a cuteness which one not acquainted with the
indian would take for intelligence. An Indian will often do something
remarkable, but in spite of its appearance of being an extraordinary
action, a result of a well thought out plan, it proceeds in ninety-nine
cases out of a hundred, from instinct rather from intelligence. Native
peoples are more accustomed to use their common-sense than most of us
and hence arises the fact, that frequently the Filipino has outwitted
both the military and the civil authorities. England learned this
lesson in dealing with the Oriental in India, Spain learned it here,
and America has yet to discover the same truth.
Mr. Wildman [46], the late U. S. Consul at Hong-Kong, once affirmed of
Agoncillo, "Sr. Agoncillo is a very intelligent and daring diplomat
(the Government later on found him to be far more daring than
intelligent), and could fill the position of chief of any department
of State in any civilized country." But then, it was nothing strange
for Wildman to make such breaks!
Note 61. Among these honorable exceptions which Sr. Diaz says he has
great pleasure in recognizing, might be mentioned several who were
falsely accused and whose names have gone down to the reading public
in the works of various writers who wrote in good faith, branded with
the mark of ingratitude which characterized and still characterizes
so many natives and half-castes.
It gives a careful student of the subject more than passing pleasure to
be able to give the lie to those who in their testimony classified as
members of the infernal plot to "cut the throats of every Spaniard,
without regard even to parentage", the names of some of the most
prominent Filipinos of to-day, men who although they have not grovelled
in the dust before the conqueror and accepted positions under the new
Government, are more truly prominent than those who assert themselves
as the "leaders" of the people.
Among these honorable exceptions there were many who although they came
to form part of the so-called Revolutionary Government, did so only
when Spanish rule had ceased to exist, and when the accepted opinion
was that a government elected by the people would be recognized by
the U. S. These, however, were never traitors to the mother country;
they were men who treated Spain as every honorable man should treat his
country. These were not men who changed their religion as they changed
their clothes: to suit the occasion. They were not men who concealed
their titles to freemason degrees, at the bottom of their trunks,
and exposed them with pride upon the change of sovereignty. These men
were never perjurers, never traitors. Born and raised in the bosom of
the Catholic faith they remained faithful to it, and faithful to the
traditions of the country which gave them their political being; and
it is with great pleasure that, with Sr. Diaz, I also can say, that
I have great pleasure in recognizing these honorable exceptions, and
in proof thereof have I dedicated this small historical sketch to them.
Note 62. Day by day the morality in the administration of the funds
became worse, and so intense did the ill-feeling engendered by pride
become, that the members forgot all about the fomentation of the
culture and advancement of the country. Like a nursery full of willful
children, they all wanted their own way, and when they could not have
it, some cried: "now I shan't play," "now I'll go and tell ma;" this
perhaps was the chief cause of the dissolution of the association,
for some did go and tell "ma;" and the wealthy members, and those who
had anything to lose, were immediately overcome with abject fear lest
"ma" should punish them with a good spanking.
"In the month of October 1893, the Superior Council becoming
aware that some documents pertaining, to the Liga had been handed
over to the offices of the General Government, the dissolution
of the society was determined."--Testimony of Domingo Franco y
Tuason. (fols. 1,299-1,303).
On the 25th of May 1896, notice was given by the secret police to
Governor General Blanco, as follows:
"Notice is herewith given of the existence in Manila, of a Society
named La Liga Filipina, to which are affiliated a large number of
individuals...."
Note 63. The testimony given by many of the political prisoners as
to the foundation, aims and work of the Compromisarios is somewhat
conflicting. For instance: Antonio Salazar, (fols. 1,008-1,013)
testified that on account of the mal-administration of the funds,
"the subscription on behalf of La Propaganda ceased, and under
the name of Compromisarios was founded an association composed of
... (here follow names of members), and seeing that they could not
gather sufficient funds, they agreed to increase the subscription
and seek persons to associate with them."
On another occasion the same witness testified (fols. 1,014-1,018) that
certain persons whom he named were the "Compromisarios, who were in
communion with Marcelo (del Pilar), and who remitted money to him." He
also stated that "on account of the bad conduct observed in Madrid by
Pilar, ... some of the Compromisarios refused to send him resources."
In reply to a question as to the relationship between the
Compromisarios and the Katipunan, he gave as his opinion, that "there
could be no doubt that both societies aimed at the same end." At
fols. 1118-1129 the same witness affirmed that "as the partisans
of Rizal and Pilar ... saw that neither masonry nor the Liga could
hope for funds [47], they formed the society of Compromisarios among
wealthy persons of Manila and the Provinces."
Domingo Franco affirmed that the outbreak of the revolt came as a
great surprise to the Compromisarios.
As to the aims of the society, Moises Salvador y Francisco is authority
for the statement that: "in one of the juntas they treated of the
provision of arms and other material of war; and it was agreed,
moreover, to gather funds for the said expenses, and as the junta
replied that it was impossible at that time, a committee was appointed,
composed of Jose Ramos, Doroteo Cortes and Ambrosio Rianzares Bautista,
to draw up a petition for the aid of Japan."
Moises also affirmed (fols. 1,296-1,299) that the Supreme Council of
the Compromisarios was formed as follows:
President Domingo Franco.
Secretary Apolinario Mabini.
Treasurer Bonifacio Arevalo.
/ Numeriano Adriano.
Vocales + Ambrosio Bautista.
\ Moises Salvador.
Domingo Franco (fol. 1,299-1,303) testified that upon the dissolution
of the Liga, and in the month of October 1894, there gathered together
in a house of the witness, Numeriano Adriano, Apolinario Mabini,
Isidoro Francisco, Deodato Arellano and the witness, and it was
decided to constitute the association known as the Compromisarios,
endeavouring to gather as many as forty members, each paying a monthly
subscription of 5 pesos, for the sustainment of the La Solidaridad.
The same witness also testified (fols. 1,332-1,337) that "The Liga
and the Katipunan were constituted in three groups, viz.: the Supreme
Council or the aristocracy, under the presidency of Francisco L. Roxas;
the Compromisarios or middle classes, divided into juntas or local
councils.... The third aggregation was the Katipunan under the
presidency of Andres Bonifacio, and was composed of the lower classes.
From all this we gather that the association of Compromisarios
was founded with the idea of collecting funds to continue the work
commenced by masonry and the Liga. The association was, practically,
a committee formed to take up the work of the Liga, but formed in
such a manner as to avoid suspicion, and all compromise with the late
Liga. In its formation, its duties and its methods, it differed from
both the Liga and from the Katipunan, but whilst differing from them
it formed a tie between them, carrying on a work which the Katipunan
could not carry on of itself. The Liga died; and its mantle fell upon
the Compromisarios. This society inspired, watched over and protected
the labor of its successor, the Katipunan, the fighting machine of
the separatist or filibuster element.
Note 64. The idea which appeared to pervade the minds of the so-called
progressive Filipinos was that with a code of laws a la Europea,
the adoption of some or other new fangled idea imported from France,
Germany or anywhere but the Peninsular, the Filipino would immediately
attain the advancement and culture enjoyed among the Japanese. To
anyone not acquainted with either the Filipino or the Japanese, such
an idea might be acceptable; but no student of Oriental races, nor even
the mere casual observer of these two peoples, would venture to predict
than even with all the advantages of modernism the Filipino now enjoys,
will he, as a people, attain to such a state of culture as that enjoyed
by the sons of the Empire of the Rising Sun even in a hundred years.
Among the European peoples the progress of civilization and
regeneration was slow but it was none the less decisive. Among
Orientals it is, as a rule, quick but not lasting. Among almost all
Oriental peoples the rising generation is bright and gives signs of
great possibilities; but these youths after having passed with honors
through college and university, too often end their lives as they began
them--as children. What the Oriental lacks is stability. Nothing is
more common in the Philippines than to find that your cook or coachman
has completed four-fifths of his studies as lawyer, doctor or something
else. The Filipino who has reached the age of thirty and has not,
in these days, been bata [48] in a convent or with a private family,
been cochero, cook, collector of accounts for some business house,
letter-carrier, postman, policeman, musician in a church choir,
fireman, and connected with a few other employments of more or less
importance, is by no means a rara avis, to say nothing of the many
who have also been majors and generals in the insurgent "army", and
without stopping to consider a pair of very prominent natives who
from batas in the University of Sto. Tomas have, after a series of
political intrigues, risen to positions of law-tinkers over a people,
the vast majority of whom hate and despise them.
As a matter of fact the very best of the filipino politicians and
other local men of fame, bright, learned and progressive though they
be, would count but little side by side with the foremost sons of the
Flowery Kingdom. To find in Yokohama, or even in Nagasaki or Kobe, or
any other city of Japan, a hundred Rizals, a hundred Pilars (Marcelos,
Pios or Gregorios), a hundred Apacibles, or Mabinis, or Aguinaldos,
or Buencaminos or Taveras would be an easy task. But to find in the
Philippines a Marquis Ito, a Mutsu, a Yamata or a Matsugata,--that
is the question.
And why? Because at the time when Spain discovered these islands,
finding the people in a state of social and moral degradation,
without formal government or any social organization beyond the
tribal system (and that but limited) common to almost all savage
peoples, the Japanese had already counted with more than 1000 years
of more or less stable government, always organized, and with a
social organization and a firm national unity. The people of Japan,
at that time, cultivated the arts and sciences, enjoyed the fruits of
prosperous industries and of external commerce. They had a religion and
a language which could be written and understood when written. Three
hundred years ago, when the Filipinos were just commencing to learn
the difference between man and beast, the Japanese was enjoying a
relative civilization not yet attained by the Chinese, much less by
the partisans of the separatist leaders of Luzon and the Visayas.
No country has ever done for her colonial children what Spain did
for the Filipinos during the three centuries she held control over
the Archipelago; and yet how far are the people from the state of
culture of the Japanese! Well might the leaders of the people look
to Japan as a model!
Note 65. Domingo Franco (fols. 1,332-1,337) testified that on a
certain day "he went to see Francisco L. Roxas and asked him if it
were certain that he had been to the house of Cortes, and had arranged
matters in respect to the Commission which should go to Japan; to which
Sr. Roxas replied, yes; and that it was agreed that Cortes should go,
commissioned to ask of the Japanese Government, help and protection for
these islands, (the Filipino Government) handing over as a guarantee,
one of the islands near Luzon, which the witness believed to be
Mindoro on account of its large size and small population.
"Antonio Salazar (fol. 1,118-1,129) stated that "of the junta of
compromisarios there formed part: Cortes, Espanol and Ramos, who
were then in Japan petitioning that Empire to aid them with arms,
ships and money...."
Isabelo de los Reyes, in telling the Governor General, Primo de Rivera,
what he affirmed to be the truth of the situation in 1897, stated
that "the Filipino burguesses had nominated a commission composed
of Doroteo Cortes, Ambrosio Rianzares Bautista, Jose A. Ramos and
Marcelo H. del Pilar, the latter of whom died in Barcelona whilst on
his way to Japan. This commission had for its object the securing of
the protection of that empire; Cortes, as president, gathered funds
to sustain Ramos and Isabelo Artacho Vicos, who were his agents in
that country."
Note 66. Antonio Salazar (fols. 1,008-1,013) testified that "The
year previous he met Timoteo Paez in Calle Echague, and enquired of
him if he had moved his residence to Quiapo; Paez replied that he had
transferred the members of his family to a house of strong materials,
not wishing to leave them in a nipa [49] house in Tondo, as he was
going to Singapore, and after encharging the witness to preserve
secrecy, told him that he was going there to engage a steamer which
was to make a trip to Dapitan to steal away Rizal from that place;
moreover that the date upon which Paez went to Singapore might be
known by enquiring at the house of Echeita and Co., where the said
Paez was engaged, and which conceded him permission to go."
On another occasion this same individual testified (fols. 1,118-1,129)
that "the Compromisarios agreed to employ the sum (of money gathered
for another purpose) for the purpose of aiding the stealing away of
the person of Rizal from Dapitan, for which purpose they sent it
(the money) to Timoteo Paez, at Singapore that he might engage a
steamer which should go to Dapitan; and as they could not realize the
undertaking, they sent the money to Jose Baza who lived in Hong-Kong,
and Baza sent the money to Sandakan (in Borneo) so that a ship might
be engaged there for the purpose.
On the 13th of January 1895, the Gr. Pres. of the Gr. Cons. Reg.,
bro. Musa, gr. 18, wrote to the lodge Modestia, as follows:
"A. L. G. D. G. A. D. U.
A la Resp. Log. Modestia No. 199.