[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.
Since the American occupation Poblete's chief enterprise, apart
from cock-fighting and "sponging upon the ignorantes who listened
to his ravings with more or less favor because he was a protestant,
was the editing and publishing of a dirty little "sheet" known as
the Ang Kapatid nang Bayan." In this so called newspaper Poblete
aired his radical political ideas with such vigor that the Provost
Marshal was compelled to call him down. The pobre diablo then turned
his attention to another pastime which would combine the advantages of
demonstrating his unsurpassable abilities, of airing his opinions and,
last mentioned but of the greatest importance, the quality of putting
into his pocket a goodly number of easily earned dollars. This pastime
took the shape of a theatrical enterprise: Constancia, the daughter of
the said mountebank "composed and wrote" a play entitled Ang Pag Ibig
Sa Lupang Tinubinan: For the Love of Country. Poblete's better half
(which is not saying much) played the part of the heroine. The whole
play was incendiary in the extreme and the audience being Tagalogs
of the lowest and most ignorant class, the result was that they were
thrown into a state of the greatest frenzy. Poblete put this play
on the boards of the Teatro Oriental. All went well in the first
acts; and following out the "plot" of the play, the town of Imus was
supposed to have been taken by the rebels. Dramatic shouts of Viva La
Independencia; were raised from time to time by the actors, followed by
shouts from the audience of Viva Filipinas! Viva Aguinaldo! Suddenly
there rushed from the "wings" a gaudy looking creature who ought to
have been the Tondo market selling cockles and crabs; this turned out
to be the heroine. In one hand she held a revolutionary flag and in
the other a bolo. Viva La Independencia was the shout which almost
raised the roof; but as fate would have it Poblete was doomed to be
humbled to the dust. Just as he was promising himself a fine string
of dollars from his new enterprise Capt. Lara and a number of police
appeared on the scene, and Poblete, his katipunan banners and bolos
etc., were seized and the house cleared of its fanatical occupants.
To-day he amuses himself in fitting out bands of little boys who on
"state" occasions parade the streets with American flags and Japanese
lanterns, and placards with various inscriptions, the chief ones
being petitions for an amnesty on behalf of all those who have "done
what they ought not to have done". Poblete would open the doors of
the prisons of the Archipelago and let loose all their occupants. The
result? A political boom for Poblete, an increase in the membership of
the Partido Nacionalista and an increase of crime to a thousand fold,
not only in Manila but throughout the whole archipelago.
Poor Poblete a pobre infeliz, a stain upon the good name of the
filipino. But then, what would Filipinas be without her Poblete;
almost like a cat without fleas.
[93] Cruz Herrera, now alcalde of Manila, was another upon whom the
authorities took pity on account of the rheumatism from which he
suffered to such an extent that he could scarcely walk.
[94] This was Alfonso XII. the anniversary of whose death fell of the
25th of November. Archbishop Payo had been suffering for a considerable
time from dysentery. Apart from this, the bitterness of the official
relations at that time between the civil and ecclesiastical authorities
had completely incapacitated the venerable prelate from attending
to his official duties. Consequently, acting upon the advice of his
physician, the Archbishop left Manila for Navotas for a few days of
complete rest. The departure of the Archbishop happened to almost
coincide with the anniversary of the death of the King; but as the
prelate was physically unable to attend to the pontifical ceremonies
which were to be held on that day and to the other functions consequent
upon such a solemn occasion, he was wisely advised to absent himself
from the city.
Freemasonry ever on the watch, saw in this an opportunity to attack
the Religious Orders, and taking advantage of it, demanded: "The
insult committed by the archbishop being therefore very culpable,
and having caused the greatest indignation to the government, to
the nation, and in particular to those of this country, as devoted
to their king; it is indispensable to expel him from this soil,
imposing upon him the penalty of temporary banishment marked out by
article 142 of the penal code.
[95] To judge from his writing, Isabelo held the idea that he alone
was able to direct everything connected with the revolt. Isabelo
takes upon himself the intellectual work of the affair leaving to
others the dirty work.