Note 74. Herein the katipuneros showed their madness. So fanaticised did they become that nothing of a nature or character Spanish was allowed to remain. They carried this anti-Españolism to the utmost extreme. Those of the native clergy who sympathised with the Katipunan frequently tore down the images of the saints in the churches, merely because the said saints were Spanish or painted them black in order to work the easier upon the imagination of the people.
It was this hatred for things Spanish that [234]gave rise to the bitterness demonstrated against the Religious Orders. The friar was a Spaniard, the most Spanish, as a general rule, of all the Spaniards in the Archipelago, and as such became the principal target.
(See page 148).
Note 75. The revolution ever showed unmistakable signs of a bitter race hatred. When the revolt first broke forth this race hatred was confined to Spaniards; and it was not until the breaking out of the insurrection against the lawful authority of the U. S. that it became general. Till then anyone but a Spaniard could go from end to end of the Archipelago without molestation; but when the promises of independence and other things of a like nature, made by the American Consuls of Hong-Kong and Singapore, and other irresponsible persons, failed to materialize, the self-asserted leaders of the people lost confidence in the white man and race hatred commenced to include all white people. When Aguinaldo’s hordes of semi-savages commenced their attack upon the American forces, the effects of this race-hatred were [235]felt more than ever before in the history of the country. Not only was the white man to be destroyed, but all those who sympathised with him—the Filipinos determined to “stagger humanity.” And how they were going to do it is demonstrated in a document signed by Aguinaldo, captured by the American forces and published by the War Department of the U. S. on the 5th of September 1900. The following are a few extracts from it:
“Malolos, Jan. 9, 1899—Instructions to the Brave Soldiers of Sandtahan of Manila.
“Article 1. All Filipinos should observe our fellow-countrymen in order to see whether they are American sympathizers. They shall take care to work with them in order to inspire them with confidence of the strength of the holy cause of their country. Whenever they are assured of the loyalty of the converts they shall instruct them to continue in the character of an American sympathizer in order that they may receive good pay, but without prejudicing the cause of our country. In this way they can serve themselves, and at the same time serve the public by communicating to the committee of chiefs, and of our army, whatever news [236]of importance they may have56.
Gifts as Covers for Attack.
“Art. 2. All of the chiefs and Filipino brothers should be ready and courageous for the combat, and should take advantage of the opportunity to study well the situation of the American outposts and headquarters, observing especially secret places where they can approach and surprise the enemy.
“Art. 3. The chief of those who go to attack the barracks should send in first, four men with a good present for the American commander. Immediately after will follow four others, who will make a pretense of looking for the same officer for some reason and a larger group shall be concealed in the corners or houses in order to aid the other groups at the first signal. This wherever it is possible at the moment of attack.
To Murder in Woman’s Disguise.
“Art. 4. They should not, prior to the attack, look at the Americans in a threatening [237]manner. On the contrary, the attack on the barracks by the Sandtahan should be a complete surprise and with decision and courage. One should go alone in advance in order to kill the sentinel. In order to deceive the sentinel this one should dress as a woman, and must take great care that the sentinel is not able to discharge his piece, thus calling the attention of those in the barracks. This will enable his companions who are approaching to assist in the general attack.
“Art. 5. At the moment of the attack the Sandtahan should not attempt to secure rifles from their dead enemies, but shall pursue, slashing right and left with bolos until the Americans surrender, and after there remains no enemy who can injure, they may take the rifles in one hand and the ammunition in the other.
Firebrands from the Housetops
“Art. 6. The officers shall take care that on the top of the houses along the streets where the American forces shall pass there shall be placed four to six men, who shall be prepared with stones, timbers, red hot iron, heavy furniture, as well as boiling water, oil and molasses, rags soaked in coal-oil ready [238]to be lit and thrown down, and any other hard and heavy objects that they can throw on the passing American troops. At the same time in the lower parts of the houses will be concealed the Sandtahan, who will attack immediately.
“Great care should be taken not to throw glass in the streets, as the greater part of our soldiers go barefooted. On these houses there will, if possible, be arranged in addition to the objects to be thrown down, a number of the Sandtahan, in order to cover a retreat or to follow up a rout of the enemy’s column, so that we may be sure of the destruction of all the opposing forces.
Women to Prepare “Bombs”
“Art. 9. In addition to the instructions given in paragraph 6, there shall be in the houses vessels filled with boiling water, tallow, molasses and other liquids, which shall be thrown as bombs on the Americans who pass in front of their houses, or they can make use of syringes or tubes of bamboo. In these houses shall be the Sandtahan, who shall hurl the liquids that shall be passed to them by women and children.
“Art. 10. In place of bolos or daggers if [239]they do not possess the same, the Sandtahan can provide themselves with lances and arrows with long sharp heads, and these should be shot with great force in order that they may penetrate well into the bodies of the enemy. And they should be so made that in withdrawal from the body the head will remain in the flesh.
. . . . . . . . . . . . . . . . . . . . .
”Emilio Aguinaldo”
The following official notice posted up in Sta. Cruz, Laguna, is another interesting example of the extent to which this race hatred spread:
Notice.
The traitor Honorato Quisunbin, who in an evil moment denied his country, died yesterday.
To-day, one no less a traitor and renegade to his mother country, has also died. He who has been the cause of so many husband-less wives and fatherless children, has received a punishment for his crimes which will prevent him from repeating them.
We will allot to-morrow, for the punishment of the remainder if they do not change their conduct, but continue to follow the steps of [240]the above mentioned. For this reason, beloved compatriots now that you have witnessed the punishment given to those who have left the path marked by our authority which our government conferred on us although we are unworthy of it, but as we have been appointed, we have forcibly to obey all the decrees published, for the crimes which are punishable by death and which are as follows:
1st. All those who have any public or private communication with the enemy and serve them as guides;
2nd. All those who attack and rob in a band;
3rd. Violation or abuse;
4th. Incendiarism;
5th. All those who receive any position or employment in the service of the enemy.
(Signed) The Compatriots.
This race hatred is illustrated very clearly in the definition of the Katipunan given by Romualdo Teodoro de J., when he said that its aim was to kill all Spaniards and take possession of the islands. No particular hatred was shown to any class; it was all Spaniards of all classes and conditions who [241]were to be assassinated. It is also clearly depicted in the Act of Session of the Katipunan Sur already quoted (See page 81; also foot-note page 80).
Note 76. What Sr. Diaz intends by Tagalog Katipunan is not quite clear. The whole society was practically confined to the Tagalog provinces and was insignificant in extent even beyond the city of Manila and its suburbs. There was no other Katipunan.
In November 1895 the assembly of the Katipunan was composed of ten individuals of the Supreme Council, and the presidents of the popular sections who were entitled to assist in virtue of holding some office therein.
In January of the following year of 1896, after the annual election, the assembly was composed as follows:
President
Andrés Bonifacio.
Secretary
Emilio Jacinto.
Treasurer
Vicente Molina.
Pantaleón Torres.
Hermenegildo Reyes.[242]
Councillors
Francisco Carreón.
José Trinidad.
Balbino Florentino.
Aguedo del Rosario.
Fiscal
Pio Valenzuela.
Note 77. The question of the amount and the source of the supply of arms possessed by the Katipunan has always been one of dispute. Some suppose the rebels to have been well armed, whilst others reckon the number of serviceable guns to have been very small.
Among the papers and documents belonging to the Katipunan Sur, seized by the Spanish authorities, is the following:
“Commissioned for the purchase of arms:
D. Gabino
Tantoko
D. Juan
D. Antonio
D. Ezequiel
D. Epifanio Ramos.
D. Victoriano Luis
for the distinct armories of Manila.”
In a letter of the Secretary to the President D. Agustin Tantoko (a native priest; see page 79):[243]
“I believe we can obtain the dynamite by bribing some of the harbor employees.”
This letter has a foot-note which says: “When you have read this, destroy it.”
Numeriano Adriano testified (fols. 1,309–1,312) that Andrés Bonifacio had collected 10,000 pesos for the purchase, in Japan, of 4,000 rifles with abundant ammunition.
He also stated that the arms had been purchased and were to be landed near by the mountains of San Mateo and in the Batanes islands, from whence they would be brought to Manila.
That “Andrés Bonifacio went to San Mateo with men to receive and arrange arms, whilst Deodato Arellano and Timoteo Paez were encharged to send people to Batanes to the same end.”
Also that “It is said that many of the insurgents in the province of Cavite bear arms of different systems, and he supposed that they must have been acquired by the rich and wealthy persons of that province, such as Francisco Osario and others, who knowing perhaps of the existence of the Liga of Manila, its form and object, had formed their own also, in the said province, in [244]order to unite to that of Manila and make common cause therewith.”
Domingo Franco declared (fols. 1,381–1,382), in answer to a question during his trial, as to what he knew in reference to the purchase of arms andammunition, that “all he knew was that arms and ammunition had been purchased, because at the end of 1895, or the beginning of 1896, he saw Francisco L. Rojas in his office in Calle Jolo, and the said Rojas told him that he had received a quantity of arms and ammunition.” He stated moreover, that he did not know the make or number, nor where they had been landed.
Tomas Prieto of Nueva Caceres mentioned the receipt of 50 arms from Bato. He also stated that Mariano Melgarejo, according to references from Macario Valentin, received a load of arms in eleven cases from Pasacao.”
Pio Valenzuela affirmed that the arms borne by the rebels were for the most part domestic bolos57 and lances, and [245]that the chiefs were armed with revolvers.” These revolvers were, he affirmed, acquired from the Maestranzi de Artilleria.
Juan Castañeda declared that “the Japanese offered to land here 100,000 rifles with their ammunition, the expense of which should be paid in a fixed number of years.”
Numeriano Adriano also affirmed that it had been decided to purchase arms in Japan and that one of the islands of the Archipelago should be given to Japan in exchange for its aid.
Domingo Abella affirmed that he had visited Francisco Rojas in his office for the purpose of finding out if the arms which the tailor Luis Villareal had ordered for the society, had arrived; and that although Francisco Rojas did not belong to the society, he was encharged to portion out the arms and commissioned to bring them to Manila. Francisco told him that he could not provide him with any as they were all sold.
The net cost of the arms and ammunition necessary to carry out the revolt was considerable, and as their introduction into the country would have to be very carefully planned, and be carried out with the [246]greatest secrecy, the original cost would be considerably increased. Large sums of money were therefore necessary to cover expenses. Although the entrance fees and monthly subscriptions were considerable they could not produce the amount necessary to provide for the revolution, especially when there existed such a wide spread tendency among those who handled the funds, to absorb them as a sponge absorbs water. Castillo in his work concerning this association and its funds says58:
“Undoubtedly it (the Katipunan) possessed large sums of money, only the most insignificant part of which, according to report, was discovered in the possession of Pio Valenzuela, preserved in gold and amounting, we believe, to less than 30,000 pesos. These resources could not cover the extraordinary expenses of the propaganda, that of the Commissioners sent to Japan to treat with that power on the question of a protectorate, and that of the coming war expenses which were without doubt, very considerable.
“The Indian is not so selfish or so patriotic [247]that he would, without immediate advantage to himself permit himself the extravagance of abandoning thesedentary life he usually leads, to launch out into the field of adventures of doubtful result. Those who from the headquarters of the revolution directed those torpid masses must have realised this, and to make sure of the exit, caused money to be distributed to all the affiliated and to their families, giving them at the same time rice in abundance.
“On the morning of the events which took place at San Juan del Monte, two women who live in the Santa Mesa road, were engaged in giving money to the taos59 who passed that way, advising them to unite themselves with the insurrectos to the end of killing all the Spaniards....
. . . . . . . . . . . . . . . . . . . . .
“This money set aside for distribution in San Juan del Monte, in Pasig and in the pueblos on the banks of the river, must have come from a well stocked treasury....”
. . . . . . . . . . . . . . . . . . . . .
A little further on, the author gives a very broad hint as to one probable source of funds when he asks the question, where [248]is the million and a half pesos which constitute the default in the public treasury of Manila?
“It would be a curious coincidence,” says the author, “if part of this amount perhaps the greater part should have served as funds from which the expenses of the revolution and the war were paid.”
Note 78. The initiations into the Katipunan were grotesque in the extreme. The person introduced for initiation was placed in a room draped in black, with its walls hung with mottoes in Tagalog dialect such as: “If you have courage you may continue,” “If you have been brought here by your curiosity, retire.” Upon a table was placed a skull, a loaded revolver and a bolo. A paper upon which were written three questions lay also upon the table. These questions were: “In what state did the Spaniards find the Tagalog people at the time of the conquest? In what state are they found now? What future can it hope for?
The initiated previously instructed by his god-father, or by the person who catechised him, was to reply that, at the time of the arrival of the Spaniards, the Filipinos [249]living on the coasts enjoyed a certain amount of civilization, since they already had cannons and silk dresses, that they enjoyed political liberty, sustained diplomatic (sic) relations and commerce with the neighboring countries of Asia; had their own religion and writing; in a word, lived happy with their independence. A certain amount of civilization may be. Let us see what that certain amount was:
“Barely clothed, and more often naked, revelling day and night in drunkenness, given to the practice of infanticide, holding virginity as a dishonor, having among them people who practiced defloration as a profession, ignorant of the value and uses of money, making use of men, women and children to pay debts, in continual warfare with one another and enslaving their prisoners, practicing wholesale murder of slaves on the death of a chief or important personage, adoring and sacrificing to rocks, trees, crocodiles and idols of wood; lacking religion, but having in its stead most bestial and absurd superstitions; without temples, monuments or even literature, although they possessed a species of written language. The only human ideas they possessed were adopted [250]from the Chinese, Japanese and Borneo Mohammedans whom they imitated after the manner of apes. This, historians tell us, was the condition of this people 340 years ago! when the missionaries planted the Cross on Philippine soil, and brought to the benighted natives the gospel.” So much for the certain amount of civilization.
Cannons and silk dresses: of a kind; as to the cannons, where did they all come from? Bought from or exchanged with the Borneo moros probably. As to these and the silk dresses, the savages of the south-sea islands enjoyed the use of such things and enjoyed them with better knowledge of how to use them! They enjoyed political liberty; let us see what Morga the historian who speaks most glowingly of the ancient civilization of the Filipino peoples, has to say on this point.
He says: “In all these islands the people had neither kings nor lords to dominate them as in other kingdoms and provinces. But in each island were many chiefs from among the same natives, some greater than others each one with his subjects, by groups and families, who obeyed and respected them. Sometimes these chiefs were at peace with [251]one another and some times at war.... The superiority which these chiefs had over the people of their group was such that they held them as subjects, with power to treat them well or ill, disposing of their persons, children and estates at their will, without resistance or the necessity of giving account to anyone, and for very slight offences they killed and wounded them and made slaves of them; and if it happened that one of the chiefs were bathing in the river and a native passed in front of him or looked upon him with want of respect, and for other similar things, they made slaves of them for ever.” This is a good and practical kind of political liberty, just the kind of liberty the country would enjoy if in the hands of the leaders of the Federal Party, so anxious for liberties for themselves and coercion for those who do not agree with their way of thinking.
Diplomatic relations and commerce with the neighboring countries of Asia: As to the diplomatic relations the mere idea of such a thing ispreposterous. If we are to concede the use of diplomatic relations to the ancient Tagalog people, then we must consider as diplomatic relations such customs [252]as the passing of the “peace pipe” practiced by the indian of the United States, and the giving and accepting of young women for sensual convenience practiced in many of the islands of the Pacific up to the present day. As to their foreign commerce let us listen once more to Morga. “Their contracts and negotiations were as a rule illicit, each one considering the best way to come off successful in his business.”
Their own religion: For a religious system they worshiped their ancestors and performed human sacrifices. The Spaniards found in these islands less than a million inhabitants, who were divided into innumerable tribes governed by rulers who had no more title of sovereignty than that they were enabled to impose upon the people by brute force and untold cruelties. The inhabitants formed a jumble of inferior races some more or less pure in blood, others intermixed; people speaking many dialects. They all lacked religion, in the proper sense of the word; they lacked morals, in fact they were wanting in everything that raises man above the level of the brute creation.
As to their own writing, certain it is that they possessed a crude and very inefficient [253]manner of writing, but what is very remarkable is, that in spite of their possessing a system of script, not a single piece of their literary work has yet been discovered nor even a written tradition. This goes to prove that either the Filipinos were at that time too deep in the savage ages to realise the importance of writing, or that the form of script was useless for practical purposes.
To the second question the initiated replied that the friar missionaries had done nothing to civilize the Filipinos, as they considered the civilization and illustration of the country to be incompatible with their interests60.[254]
To the third question the initiated was to reply that they had faith, courage and [255]constancy to aid them to remedy these evils in the future.61
The master of ceremonies warned him that he was taking a very important and very solemn step, and he was recommended to retire if he did not feel courage enough to continue since he would uselessly expose his life. If the initiated insisted in continuing with the mysteries of the initiation he was presented to the reunion of the brethren to be tried by the proofs assigned, which were very similar to those adopted in universal masonry, but surrounded with more paganism, if that be possible. He was blindfolded and made to discharge a revolver against an imaginary enemy, a person he was made to believe really was present and awaiting [256]there the executionary bullet which should make him pay the penalty of a treason. If he passed through the proofs successfully he was introduced into the hall of oaths and there with his own blood, drawn by means of an incision made in the left arm between the shoulder and the elbow, he signed the oath.
Note 79. See note 50, pages 171, 173 and 174.
Note 80. The liberty of the Tagalog people; the chief aim which gave rise to the revolt. The first thing the separatists desired was to get rid of the Peninsular Spaniard; the next to go would have been the insular Spaniard, then the Spanish mestizo, then the Chinee half-caste and the Chinee; after which would come the gradual extinction of the various tribes. In the mean time the country would suffer considerably and at last...? See page 69, last four lines of the first paragraph.
It is well nigh impossible to imagine to what the liberty of the Tagalog people would mean if it were put into practice. If the South American states which are [257]recognized as independent, are unable to govern themselves in spite of the political superiority of the people inhabiting them over the peoples of this archipelago, without an unending series of revolutions, what might we expect from the Philippines? Give the country independence with one of the native “commissioners” as president of the republic and how long do you suppose it would be before Pedro Paterno at the head of some 5 or 6,000 men would march into Manila to depose the president and proclaim himself Emperor Pedro I? And before the new Emperor could install himself in Malacañan he would have at his heels a thousand and one petty chiefs, princes, kings and perhaps even a few ambitious queens!
It is over a half a century ago since the South American Republics became independent, and at that time the rest of the world cared but little for the consequences of such a step. But this indifference of the nations can never exist here in the Orient at the commencement of this XX Century. It would never suit the rest of the world to see independence declared in the Philippines and especially if that independence left the reins of government in the hands of the Tagalog people.[258]
The question of the expulsion from the country or the destruction of the Spaniards has been spoken of under several notes; the idea was, doubtless, a semi-savage interpretation of the preachings and teachings spread abroad by the Bible societies in all parts and especially in Spanish countries. And this becomes the more probable when we call to mind what the El Imparcial of the 26th of August 1896 published concerning this identical point. Speaking of the state of the country in general as a result of the insurrection, it says:
“The minister of Foreign affairs received a telegram yesterday from General Blanco manifesting that more arrests had been made....
. . . . . . . . . . . . . . . . . . . . .
The conjuration had ramifications in various parts of the Archipelago, and in it figured not only masonic societies but also Bible societies....
. . . . . . . . . . . . . . . . . . . . .
The propaganda of filibusterism is encharged to the colporteurs of evangelical books, who wander all over the Archipelago selling protestant publications.”
Note 81. These three native priests were [259]among the prime movers of the rebellion of 1872, a revolt which was planned out in the houses of Joaquin Pardo de Tavera and Jacinto Zamora. The three priests were executed by the garrote together with Francisco Saldua. Gomez left the sum of 200,000pesos to his natural son, born to him before he entered the priesthood. In his will he strongly counselled his son to be ever faithful to the Spanish authorities. I had intended to give a brief outline of the revolt of ’72 but space will not permit. Taking it as a whole, it differed little from the revolt of ’96 with the exception that it was directly brought about by the propagators of revolutionary ideas then rampant in Spain, and by the emissaries of the revolutionary government then established.
Note 82.—See note 20.
Note 83. The oath taken by the katipuneros was as follows:
K. K. K. N. M. A. N. B.
Section....
I declare that on account of my entrance into the K. K. K. of the A. N. B. I have [260]sworn a solemn oath in my native pueblo and in the presence of a superior of the Junta of the Katipunan, to do away with everything that is possible and even with that which is to me most near and dear and appreciated in this life, and to defend the cause to victory or to death. And in truth of this I swear also to be obedient in everything and to follow in the fight wherever I am led.
And in proof of what I have said I place my true name with the blood of my veins at the foot of this declaration.”
Note 84. Pio Valenzuela, who gave some of the most interesting and reliable information concerning the inner life of the Katipunan, testified (fols. 1,663–1,673) that on the 30th of November 1895, the birthday of Bonifacio, a meeting was held in Caloocan, in a house situated in the rice fields, some thirty five or forty individuals assisting thereat, among them being the witness. This meeting continued all day and all night till the following day, the first of December. At this meeting they pronounced the death sentence upon the tailor Guzman for publishing the secrets of the [261]Katipunan; this sentence was signed by all present including the witness, after he had made many observations against it, observations the rest would not listen to. One of the lighter punishments meted out was the public exposition in the lodge rooms of the picture of the person punished, with the word traitor written over or under it.
Note 85. The Katipunan enjoyed a peculiar and special organization, which was given to it in order to avoid surprises and treachery. The assemblies were always held in secluded places and under the cover of the greatest secrecy. Sometimes they were held at midnight in the open cornfields so as not to attract the attention of those indians who were not members of the society. Valenzuela relates how a secret meeting was held in the pueblo of Pasig at midnight, on one occasion to arrange the matter of the annexation of the Islands to Japan in case that nation did not care to declare a protectorate over them.
The Council of Ministers of the Supreme popular Council was as follows:
President
Andrés Bonifacio.
War
Teodoro Plata.[262]
State
Emilio Jacinto.
Interior
Aguedo del Rosario.
Justice
Birecio Pantas.
Finance
Enrique Pacheco.
Note 86. Pio Valenzuela mentioned one occasion upon which such a meeting of the society was held, he himself assisting thereat, in the house of Andrés Bonifacio. It was a supper given in honor of the baptism of a child to which the said Valenzuela was god-father. After the supper, which served as a shield under the which the work of the lodge was to be done, an election was held for the Supreme and the Popular Councils, and the sections. Some thirty members were present.
Another case he mentioned was that of a meeting held on the birthday of Bonifacio 30th of November 1895.
The Katipunan moreover had its own festivals. This is how Valenzuela describes them:
“The Katipunan held its festival, according as Andrés Bonifacio had told the witness, on the 7th of July, anniversary of the foundation of the society; it also celebrated another anniversary on the 28th of February, [263]the date of the execution of the three native priests, Burgos, Gomez and Zamora (see note 81). On that day a catafalque draped with black cloth, was erected in each one of the popular Councils, having four hachones62, one in each of its four angles, adorned with crowns made with plants named Macabuhay63. All the members filed before the funeral pile, reciting prayers for the dead and swearing to avenge the death of the three priests.
Note 87. Roman Baza, who was one of the many who suffered the death penalty for his treason, undertook to educate in ultra-democratic ideas, (as Isabelo de los Reyes is doing in our days), all he came in contact with. He printed and spread abroad the “rights of man” of the French revolution.
He was at one time president of the Katipunan (see p. 44) but being a man little suited to carry out to a successful issue the set plans of the society, Bonifacio determined [264]to remove him, by what Sr. Diaz terms a coup-d’etat, but more properly called an underhand trick. Bonifacio, at that time treasurer, forced a conflict on the subject of the financial conditions of the society, being denounced as an exploiter for his pains. The quarrel was settled by an election, Bonifacio by his unholy influence carrying all before him.
It was during the presidency of Baza that the Katipunan society for women was founded, “the object of which was mutual succor (!). The institution serving at the same time to dissimulate the meetings of the male Katipuneros. Whilst the latter were holding their sessions in a retired room, the women were in the salon with some young men dancing, singing or eating. The presidentess of this society of mutual succorers was Mariana Dizon.
To secure admission it was necessary to be a daughter or sister of one of the male members. Mariana Dizon later on married José Turiano Santiago, and as a result, the female Katipunan, as an organization was broken up, the late members however continuing to shield as before, the labors of the Katipunan reunions.[265]
Note 88. See notes 74, 75 and 93. Part of the local and provincial Spanish press has not failed to give the public a rehash from time to time, of the greater part of the inventions of the separatists. It is needless to say, however, that in this it has failed to receive the support of representative Spaniardswho look upon such an action as little to the honor of the good name of Spain. As to the corresponding English-speaking press in this connection, the less said the better for the good name of American journalism.
Note 89. José Dizon Matanza stated during his trial (fols. 1,132–1,138) “that Pio Valenzuela sought money from the wealthy, and as he (the prisoner) understood, from a statement of Bonifacio, had collected over a thousand pesos for the object of covering the expenses of the trip which he made to Dapitan to confer with Rizal; and in order to fool the authorities he took with him a blind individual with his guide, that Rizal might perform a cure or some operation upon the blind man. The motive of the conference was the proposition to Rizal of the armed rebellion, etc., etc.”[266]
Valenzuela himself spoke of this trip to Dapitan (see note 16, p. 133) as follows:—
“In the month of May of that year 1896, a reunion was held in Pasig and there it was agreed to send a commission to Japan ... and it was agreed also to commence the armed rebellion, settling the manner in which it should be carried out, but it was decided that, previous to taking action it would be wise to consult with Rizal, the witness being chosen as emissary. The schoolmaster of Cavite Viejo, by name Santos, proposed that a blind man named Raymundo Mata should accompany Valenzuela that Rizal might cure him. The witness embarked on the S. S. Venus at the end of May, meeting on board, one of Rizal’s sisters, and his (Rizal’s) querida, an American or English woman named Josefina; and arriving at Dapitan, the witness went ashore with the two women and a servant that accompanied them, making their way to the house of Rizal, etc., etc.”
According to a statement of Isabelo de los Reyes, “Rizal, as has been clearly proved at the trials (of traitors) advised them to wait another two years, as they lacked arms.”
I wonder if Rizal foresaw the war to [267]break out two years later between Spain and the United States! His intense desire to go to Cuba would give one that idea.
Note 90. Negotiations indeed! Who can imagine the circumspect and formal little nation of Japan admitting negotiations with a warehouse porter, a man who was representative only of the worst of the lowest classes! Sr. Diaz probably made this statement from hearsay por boca de ganso as they say in Spanish. If any negotiations took place between Bonifacio and the Japanese Government they were on a par with those between the late U. S. Consuls of Singapore and Hong-Kong, and a few other irresponsible people, and Aguinaldo, the leader of the Katipunan.
Note 91. As has been seen in the foregoing notes, it was the intention of the separatists to make purchases of arms and their necessary ammunition in Japan. Those wealthy Filipinos who were owners of steamships were looked to as the chief assistance in the transportation and landing of the said arms, etc.
The date of the arrival of the arms, [268]according as appeared from evidence given during the trial of Francisco L. Roxas, was to have been the 31st of December 1896. Lorenzo de la Paz, however, stated that it was the 1st of September of the said year. Others claimed it to be the 13th of September or the 30th of November. As may be easily seen, there was no lack of disagreement among the chiefs of the revolt, and perhaps, as far as the majority were concerned, still more exploitation.
Note 92. Pio Valenzuela y Alejandrino was a licentiate of Medicine, and one of the members of the inferior Supreme Council of the Katipunan. According to his own story he entered the files of the society under compulsion at the hands of Andrés Bonifacio, who on the strength of a love affair, gave him the alternative of death or membership in the Katipunan (see p. 132). In his declaration during his trial (fol. 142–147) on the 6th of September 1896, he recorded how on the 30 day of November, S. Andrew’s day of the year 1895, he was presented by Andrés Bonifacio to variousKatipuneros as “brother” Medico (Doctor), Bonifacio stating that from that time he [269](Valenzuela) would be the doctor of the society. He also stated how, in the following month of January and in another meeting, he was nominated Fiscal, and official doctor with a salary of thirty pesos monthly, a salary he had no little difficulty in collecting. He was commissioned in May 1896 to go to Dapitan to hold a conference with Rizal concerning armed rising against the supreme authority of Spain in the Archipelago; but Rizal was shrewder and more far-sighted than the others and would not consent to the carrying out of the scheme as proposed by Bonifacio. On the return of Valenzuela Bonifacio imposed upon him a strict silence concerning the outcome of the conference; but being pressed by certain members of the society, among whom were Emilio Jacinto, Secretary of the Supreme Council, and capita Ramon of Pandacan, he revealed the secret of Rizal’s opposition to a plan he feared would be abortive. When once the cat was out of the bag the facts soon became public among the principal members, with the result that many who had promised funds for the purchase of arms etc. in Japan, refused to pay the amounts promised. Among these was a [270]colonel of Malabon who had promised 500 pesos for the said object. This breach of confidence on the part of Valenzuela brought about the separation of himself and Bonifacio, and the former presented his resignation as doctor and fiscal of the society. Bonifacio opposed the idea of his resignation but it was finally accepted, and the former friends parted company each to work in his own sphere.
Valenzuela was in fact one of the chief movers of the rebellion; this was confessed by Domingo Franco, the late president of the then defunct LigaFilipina. “The rebellion,” says he, “was produced by a foolish child, whose name it would dirty the tongue to pronounce, because after being the author of all (this however is somewhat inexact) has given himself up to the authorities to denounce those he has succeeded in misleading.”
During his trial in the Bilibid prison, before Col. Francisco Olive y García on the 2nd of September 1896, he gave some of the most interesting and reliable information that has yet been gathered concerning the interior workings and doings of the Katipunan.[271]
When the Guardia Civil set out from Manila to break up Bonifacio’s party in Caloocan, several of those forming the leadership fled, and among them Valenzuela. He entered Manila by way of Sampaloc, passing through Quiapo to the Escolta and down the Pasaje de Pérez, embarking there on one of the lake steamers. On arrival at Biñang he went to the house of the co-adjutor D. Silvino Manaol (native priest), to whom he recounted what had taken place. The co-adjutor asked of the parish priest the proclamation of the Governor General conceding pardon to those who should present themselves64. Having read it with care and under the advice of the co-adjutor, he set out for the capital [272]disembarking at the Ayala bridge from whence he took aquiles and went immediately to the palace of the Governor to present himself to him. The Governor General was not at home so Valenzuela at once started for the offices of the Military Government.
Speaking of this giving up of himself of Valenzuela, Sr. José M. del Castillo y Jimenez says: “The forty-eight hours conceded by the proclamation of the Governor Blanco were about to close when there reached the palace of Sta. Potenciana, worn out, bathed in perspiration, and almost in a period of agony, Pio Valenzuela, an important person of revolution he being in such a condition that it was necessary to assist him previous to his passing into the presence of Gov. Blanco. When he had come to himself and was in a condition to make an explicit and ample confession he had two hours conference with the Governor, giving information of as such as he knew.”
. . . . . . . . . . . . . . . . . . . . .
“Valenzuela and Rosario were of great utility in clarifying the facts and especially in the explanation of the cipher documents discovered in the house ofVillaruel and others.”[273]
1Avisos y profecias, Madrid 1892. pp. 286–308.
2Concerning the doctrines of Universal Freemasonry D. Gabriel Jogand-Pagés says writing on the subject of freemasonry in Spain: “The teaching which according to the ritual of the 33rd degree is the synthesis of freemasonry, is well worthy of being borne in mind.”
“In the reception to the 33rd degree, the Grand Master turning to the person to be received, ends his discourse with the following significant exhortation:
“I owe you, Illustrious brother, an explanation which it is necessary to give to our rituals.”
“Masonry being nothing else than active revolution, permanent conspiracy against political and religious despotism,....”
. . . . . . . . . . . . . . . . . . . . .
“The Grand Master innocent, you have already seen, is man ... man who was born innocent because he was born unconsciously.”
“Our Grand Master Innocent was born to be happy and to enjoy in all their fullness all his rights without exception: But he fell, struck with the blows of three assassins: of three infamous beings who placed formidable obstacles in the way of his happiness, and against his rights....”
“These three infamous assassins are: the Law, Property and Religion”.
“The Law because it is not in harmony with the rights of the individual man and the duties of the man who lives in society: rights which all acquire in all their integrity....”
“Property: because the earth is the property of no one and its products pertain to all in the measure for each one of the true necessities for his welfare.”
“Religion: because religions are no more than the philosophies of men of talent, which the people have adopted....”
“Neither the Law, Property nor Religion can impose themselves upon man, and as they deprive him of his most precious rights they are assassins against whom we have sworn to exercise the utmost vengeance.
“Of these three infamous enemies, Religion ought to be the object of our constant mortal attacks, because a people never have survived their religion, and destroyingreligion 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.”
3“Insurreccion en Filipinas”; vol. I. p. 109.
4One 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 theGovernment. They formed a deposit of arms and ammunition in the organ of the Cathedral and, according to the plan they had prepared, one of their first steps was to murder the Bishop of the diocese. On this point it will be interesting to quote the testimony of Tomás Prieto, of Nueva Caceres, who, whilst on board the S. S. Isarog, on the 20th of September 1896, testified in the presence of the captain of the Ship and other witnesses that he had received 50 rifles, 10 of which he had given into the care ofManuel Abella, a millionaire of that province who was eventually executed for treason; the remainder he had distributed among other persons, 3 being placed in the care of Severino Diaz, parish priest of the Cathedral of Nueva Caceres.... As to their plans of action, he testified that the intention was to kill all the Spaniards, the mentioned parish priest of the Cathedral, the coadjutor Inocencio and Severo Estrada, all natives, having promised to aid personally to secure the success of the affair.
He also declared that “on the 9th of July of the same year, a reunion was celebrated in the house of Manuel Abella, and among those present were Gabriel Prieto, a native priest and brother of the witness, Severino Diaz and others; it was in this reunion that it was decided to carry out the programme above mentioned.”
In both provinces of the Camarines many were mixed up in some of the dirtiest work of the revolt.
Innumerable cases might be mentioned also in which the native clergy have exerted considerable influence against the American Government, inciting the rebels to resist its lawful authority, much to the detriment of the interests of the Church and bringing down upon the clergy in general accusations of sedition and treachery. Juan Castañeda testified that he had been initiated into the mysteries of freemasonry by Severo Buenaventura, a native priest, coadjutor of Imus. Buenaventura received his initiation from Ambrosio Flores, now the Governor of the province of Rizal; he possessed three grades and enjoyed the use of the symbolic name of “cuitib” (the name of a small ant which bites furiously). Nine native priests were sent to Manila from Vigan and La Union; all of these were convicted of treason.
5The word in the original Spanish is madrasta which, apart from that of step-mother, has the meaning of “anything disagreeable.”
7For the complete document see appendix A.
8A 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.
9Lawyer.
10”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.
11The 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 theProfanation 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.
12“Andrés Bonifacio told the witness that he communicated with the president of the Superior Supreme Council, who was Francisco L. Roxas latterly, and Doroteo Cortés formerly; ... “Testimony of Pio Valenzuela (fols. 591 to 597).
13”... Doroteo Cortés and a certain Artacho were those who were in understanding with the Japanese Government, which would find a way to send people of the laboring classes to the Philippines, to the end of seeking motives which might give excuse for a war between Spain and that Power”. Testimony of Pio Valenzuela (fols.1,663 to 1,673).
14”... The Supreme Council (of the Liga) decided to purchase arms and ammunition in Japan, sending to that country at the proper time, a commission to ask of that Government its aid and protection for the Philippines, under the condition that some islands of the Archipelago should be ceded to that nation as a recompense; ... Cortés, Ambrosio Bautista and others being chosen to form the commission.” Testimony of Numeriano Adriano (fols. 1,309 to 1,312).
15“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 1,129Sept. 22, 1896).
16For a description of anting-anting see appendix D.
17Pedro Gonzales, a native who was captured whilst carrying dispatches and letters to and fro between Manila and the insurgent camp, was a man well posted in the doings of the rebels and was able to give much interesting and valuable information to the Authorities. The most interesting portions of his evidence will be found in appendix F. In this matter of the flight of Bonifacio he stated that “it was not exact as had been said, that Andrés Bonifacio was in Cavite (at that particular time), for after the defeat at San Juan del Monte he disappeared with the funds of the Katipunan, which amounted to some 20,000 pesos, as he had been assured.”
18Having 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.
19“The generalisimo, captain Emilio, is very indignant with the conduct of Andrés Bonifacio, upon whose head he has set a price, offering a good recompense to the one who will present him dead or alive, for he says that he cannot consent to such a desertion after he had been the principal promoter of the popular rebellion”. From the statement of Pedro Gonzalez previously quoted.
20See foot-note page 114.
21The 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”.
22See page 60.
23Nilad is the name of a plant, from which is derived the name of Manila.
24In 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.
25See Appendix G.
26Philippinos: insular Spaniards, or Spaniards born in the Philippines. Filipino: more commonly known as indio: that is, an indian native of the Archipelago.
27For this decree see Appendix H.
28He 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.
29In an official letter of the Grand Secretary of the Oriente Español to the Lodge Nilad, dated Madrid 8th of June 1892, the secretary, warning the said lodge to be careful in the performance of its labors says: “... not all men, although they profess our ideas and doctrines, serve for good masons.”
30“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)
31See Appendix I.
32Wildman 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.
33There were always plenty of funds, but the money too often stuck to the fingers of those who had the handling of it.
34A 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.
35Nipa.—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.
36The reason for Rizal’s deportation is set forth clearly in the decree of Deportation which is given entire in Appendix.
37As a sample of these statements I will quote the following document, which is one of a number copied from a book of decrees received by the Revolutionary authorities of the pueblo of Mendez Nuñez, province of Cavite,
“K. K. K.” “Chiefs of each pueblo”
“In the urgent letter received to-day from the General (Aguinaldo) concrete notice is given that to-day there have anchored the warships proceeding from Japan to our assistance, and it is said, that they are now just on the other side of the island of Corregidor....”
This document is dated 11th September 1896, and is signed by El capitan comandante, Crisòstomo Riel.
38What a fine president he would have made for the Federal Party! Castañeda was worthy of an office in the Ayuntamiento with a sign over the door—Hon. Juan Castañeda, Native Commissioner.
39Ambrosio 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.
40I 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.”
41How 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.
42In 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.”
43The word Kongo signifies Imperial diamond.
44The Bazar Japonés situated in Plaza Moraga.
45Typical of the heads of the twelve apostles of filibusterism.
46In his “Memoria”.
47I am inclined to differ somewhat with this opinion. What is more probable is that as regards the actual membership there existed a gulf between the wealthy and the lower classes which was bridged by the representatives of either association. I have not come across any concrete evidence that the two elements really mixed, the one with the other; the inborn pride of the Chinese half caste, the class from which, the majority of the wealthy elements came, and of the indio of money or political “pull”, would not permit such a mixture of the two associations Señor Valdés supposes.
48See appendix A.
50The 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.
51In plain English, this is a lie and no one could know it better than the witness.
52By an element. Even would-be-president Bryan has his followers here.
53In other words: he allowed a certain wealthy and influential class of people to lead him around wherever they would, by the nose.
54This 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!
55This 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.
56It 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.
57Domestic: 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.
58Castillo y Jimenez; El Katipunan ó el filibusterismo en Filipinas: pp. 128–129.
59That is men of the lower classes, laborers.
60It 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?
61Faith 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.
62A kind of altar on which bonfires are lighted for illumination.
63The name of this plant signifies that it possesses the power to bring to life again—to resuscitate.
64This 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.”
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