The Katipunan Part 6

Note 26. No sooner had Almighty G.o.d consummated the grand work of the creation, the culmination of which was the breathing into man of an immortal soul, than the devil, the father of evil, jealous of the attributes given by G.o.d to man, made his bold attempt to destroy G.o.d's immortal work. From that moment to this present the spirits of evil have carried on an unceasing warfare against what has been for the glory of G.o.d. The Monastic Orders ever since the days of their birth have had to contend against these powers of evil; and there is therefore little necessity for surprise that those who were employed in such work as were the unscrupulous persons who came to the archipelago to sow ruin in the consciences of the people and scandal in society, should carry on a bitter campaign against the Religious Orders to whom was owing every jot and t.i.ttle of the civilization and culture enjoyed by the Filipinos. The Monastic Orders have ever been the bulwark of Christianity, and as such have had to bear the brunt of the battle. Europe owes the solid foundation of its political, social and religious life to the Religious Orders, which, during the ages in which the Huns, Goths and other barbarians overran and devastated those lands, h.o.a.rded up in the nooks and corners of their monastic dwellings the seed which, when afterwards sown, was to become the stout tree of civilization which should spread its sheltering branches to the four corners of the earth. One of these branches drawing its fullness of life and vigor directly from the trunk, extended to these far off islands and, casting its shade over the embruted mankind here existing at that time, wrought a change over it no less marked than that wrought over the European peoples. From the day in which Father Urdaneta, that intrepid Augustinian, set foot upon Philippine soil, till the day upon which the hydra-headed Katipunan appeared in the land, the Monastic Orders have been the one great source of all that was really useful and beneficial to the inhabitants of the archipelago, although at times the moral interests of the people were not the commercial interests of the country.

The "friar" so much slandered by those who wish to overthrow his beneficent influence, ever carried the banner of his country enlaced with the Cross of the Redeemer. He came to the Archipelago as a messenger of peace and order, and was the strongest supporter of the sovereignty of his nation. The "friar" was hated because he was the one who best knew and understood the indian, and from his intimate knowledge of his paris.h.i.+oners, could the more easily detect anything on their part which tended to the detriment of the integrity of the Spanish sovereignty.

The campaign against the Religious Orders was the attack of the battering-rams against the city to be captured. By piercing the wall the entry into the city could be the easier made; and this the separatist element well knew, hence all their efforts were directed against the stout wall which defended from its a.s.saults the treasure of the metropolis.

For three hundred years the Philippines remained submitted to Spain exclusively by reason of the moral influence of the Clergy. Whilst the banner of Spain, floated over the Archipelago, the Religious formed the strongest guard for its protection; when it fell, strung by the ingrat.i.tude and treachery of those who had sworn to defend it to the last drop of their blood, and lay dishonored in the dust, it was the Religious who bowed his head in the deepest grief and who shed the bitterest tears. When the flag of the conquerer was hauled up to the height from which once gloriously floated the symbol of Spanish authority, the Religious, obedient to the commands of his superiors, withdrew to the solicitude of his convent, to await in patience, the pa.s.sing of the storm. He looks out upon the clouded political horizon, as Noah looked out from the window of the ark upon the vast sea of waters which hid from his view the fearful destruction which had overcome the world, patiently awaiting the time when he should, at G.o.d's will, go forth to commence again the work of reconstruction.

Often have I heard the opinion expressed that the Government's worst enemy is the "friar", that it is the "friar" who keeps alive the spirit of rebellion. Let those who think thus, ponder over one small thought: what has the friar to gain in sustaining a rebellion which has caused him more moral and material damage, than has been caused to any other ent.i.ty in the Philippines? To those who are able and willing to utilize the power of thought with which G.o.d has endowed them, it is sufficiently clear that the Religious has nothing to gain by such tactics, but, on the contrary, all to lose.

In Spanish times the native enemies of the Religious Orders were the enemies of Spain and in these days, the enemy of the friar is by no means a real friend, whatever he may claim to be, of the Government of of the U. S. The Spanish masons and the Filipino separatists found the friar to be the greatest obstacle to be encountered. "The friar," wrote Governor D. Francis...o...b..rrero, to Sr. Canovas, in a memoir concerning the Archipelago, "knowing the language, spirit, and tendencies of the natives, is considered as the princ.i.p.al obstacle for the realization of the filibuster idea, and hence arises their aspiration (that of the enemies of Spain) that the Religious Orders should be eliminated, because such a step being taken, they believe they will have travelled half the journey...."

The propaganda of Universal freemasonry, of Filipino freemasonry, of the Liga Filipina, of the Compromisarios, was aimed princ.i.p.ally at the Religious Orders, but the results attained were but introductory to the real work of the Katipunan, which, finding itself cornered by the discovery of the plot it had concocted against the Government, showed its hand. Its aim was anti-Spanish and not merely anti-friar, as is sufficiently clear from the fact that in all the doc.u.ments of the diabolical a.s.sociation it is death to all the Spaniards, and not to this or that cla.s.s. Moreover in many cases the same Katipuneros saved their parish priests from a sure death whilst they dealt out anything but kind treatment to those of the Civil Guard (Filipinos) and the Spanish troops who fell into their hands. The friars who were murdered by the rebels were not murdered for being friars but because they were Spaniards. The doc.u.ments captured, the result of the trials held in judgement of persons guilty of treason, show clearly that the revolution was for the purpose of gaining the independence of the country from Spain, and not merely to bring about the expulsion of the Religious Orders. Aguinaldo, the leader of the Katipunan hordes, desired to send the friars who fell prisoners into his hands, over to Hong-Kong, where they would be at liberty to return to their own country; but this merciful desire of his was overruled by his advisers, among whom were numbered Mabini his right hand man, Pardo de Tavera, Legarda and Buencamino, all three of them traitors to the cause of independence. To-day they stand in positions of honor, honor which they have done nothing to deserve, whilst Aguinaldo who was the tool of political schemers, their play-thing, is cast into disgrace and kept in the background, a scape-goat for the sins and shortcomings of men whose names disgrace the darkest pages of Philippine history.

Note 27. Vast numbers of these doc.u.ments were later on destroyed in the hope that certain affairs of an anti-patriotic nature might be hushed up, and many persons of a high official standing saved from scandal. Padre Mariano Gil, O. S. A., who made known to the public authorities the fearful plot of the Katipunan in time to prevent the brutal murder of hundreds of Spaniards, was granted certified copies of a large number (all the princ.i.p.al ones) of the doc.u.ments and these have been since preserved with the greatest care, and remain to-day as a standing proof of the duplicity of many persons who live in ignorance of the fact of the existence of the said certified copies.

Note 28. The element here spoken of was the Filipino colony (all of them separatists) and Morayta the "papa" of the said Filipinos of separatist tendencies.

Note 29. This committee, although not exclusively masonic, was essentially revolutionary, and had for its duty the distribution of works of propaganda. Its delegate in Europe was Marcelo H. del Pilar.

Note 30. See note 26. The campaign at this present carried on by some of the filipino and Spanish papers, and, in contradiction to the fundamental principles of Americanism, by the local American press also, is but a sequel to the work of this committee of propaganda. The calumnies which are literally crammed into the columns of Manila's English speaking daily and weekly press are but a poor reproduction of the vicious publications distributed throughout the archipelago since the year 1888. For fourteen years have these calumnies been published, but in spite of countless challenges, never have the statements brought forward been backed up with even the shadow of proof. When almighty G.o.d completed his creation by the making of man and woman, he led them to Eden, placing them under his law. Then it was that the devil beguiled them with lying words: "For G.o.d doth know that in that day that you shall eat thereof (of the forbidden fruit) your eyes shall be opened, and you shall be as G.o.ds knowing good and evil." From that day to this, this same argument that the devil used to try to prove that G.o.d was withholding from the people what was to their benefit, is being to-day used by certain of the offspring of that evil spirit against the element of good, against the Religious Orders, the servants of G.o.d, claiming that they held from the people of this Archipelago that which was for their good and advancement. Adam and Eve found to their bitter cost that the devil lied: those who are to-day being misled by anti-friar calumny will make the same discovery in due time.

Note 31. This statement is erroneous. The opinion of the author was formed from statements made by those charged with treason. Many of those under this charge gave false testimony, as was later on proved, and in that testimony implicated honorable Filipinos who had never harbored such ideas in their hearts as those they were accused of. Many of the wealthy element of Luzon and other islands of the group, were forced by threats and compromises into position they had no desire to occupy. Of these the great majority were either insular Spaniards, that is sons of Spanish parents, but born in the Philippines, or they were Spanish mestizos or indians. Some 90% of the wealthy revolutionists were Chinese half-castes.

Note 32. And at what a cost! Think of the thousands of hard earned dollars which went to swell the funds gathered to feed and clothe and to satisfy the fads and fancies of those exploiters. And what has the poor indian who provided the money gained in the deal? Four or five years of bloodshed and disaster he has surely gained; but what is of more importance to him is that he barely escaped falling into the hands of his own countrymen! He fell out of the frying-pan and almost fell into the fire!

Note 33. The aspirations of the a.s.sociation were, to say the least, anti-patriotic; they were always underhand; they were the aspirations of the "Liga", of the "Compromisarios" and of the Katipunan.

Note 34. "In the following year, Pedro Serrano arrived from Spain and then was masonry introduced into the Philippines, the first lodge inst.i.tuted being the "Nilad" [37] its first Venerable being Jose Ramos." Testimony of Moises Salvador y Francisco (fol. 1,138 to 1,143).

According to the testimony of Antonio Salazar (fol. 1,118 to 1,129) "In 1892 Pedro Serrano came from Spain and in union with Jose Ramos joined a lodge of peninsular Spaniards, and commenced the propaganda of masonry exclusively among Filipinos, in a short time establis.h.i.+ng the mother lodge known as the Nilad ... the number of members becoming excessive, other lodges were established in the suburbs...."

Into this lodge Nilad or the lodges formed therefrom, pa.s.sed all the members of the committee of propaganda and of the local delegations, the work of the propaganda of masonry and that of separatism being carried on in the same lodge room. The plea that masonry had no connection with the Katipunan fails to stand good in face of this testimony, added to which may be mentioned letters of M. del Pilar to La Modestia concerning the organization and labors of separatism; as well as other letters, rich in masonic jargon, to the lodges and to individuals connected with the double work of propagating masonry and spreading among the people ideas of the basest of ingrat.i.tude.

To the lodge Nilad, the Gr. Sec. of the Gr. Or. Esp. wrote from Madrid, June 8th 1892:

AL. G. D. G. A. D. U.

Liberty.--Equality.--Fraternity.

Universal Freemasonry. Spanish Family.

The Resp. Log. Nilad, No. 144 of A. L. and A. masons of the Philippines regularly const.i.tuted in the Federation of the Gr. Or. Espanol (seat in Madrid).

The letter goes on to speak of the new foundation and the number of initiations.

"It pleases us much," says the Gr. Sec. "to see the activity and zeal which you employ in the labors, and for it we greet you. Nevertheless, we must remind you always of the greatest care in the election of the laborers. Not all men, although they profess our ideas and doctrines, serve for good masons,..."

Morayta, writing on the 12th of June 1892 to bro. Panday Pira, says: "... But do not forget an advice which I believe Ruiz gave you also: be very careful; do not open your arms to any except they be of full confidence.... Remember that, even though things have changed there (in the Philippines) you run all the danger consequent upon the domination (sic) of the friar and of the General." The general was Despujols, an upright, honest and sincere man who was too apt to measure other people's corn by his own bushel. The filibusters took advantage of the fact, and by their lying protests of love for Spain, captivated him and fooled him out and out for a time.

Note 35. At that time liberty of a.s.sociation was not allowed by law in the Archipelago. To attain their ends this was the thing most necessary for the separatists. Without the shelter of the law of a.s.sociation nothing could be done except by stealth. It was for want of this privilege that the shelter of the masonic lodge room was sought.

Note 36. Blumentritt, Fernando; of German race, Austrian by nationality, resident in Bohemia and therefore spoken of by various writers sometimes as a German, at others as a Bohemian or an Austrian. Like Foreman [38], Blumentritt claimed to be a fervent Catholic and yet was an open enemy of the Church. He claimed moreover to be a great friend of Spain and yet openly sided with her enemies. He was one of the collaborators of the La Solidaridad.

Isabelo de los Reyes writes of him: "The savant (sic) Blumentritt the brother of the Filipinos, has always served us with disinterest (except in what concerned his pocket) and opportuneness. He was the first who did us justice by publis.h.i.+ng many valuable articles to demonstrate, under all points of view, the superiority of the Filipino (Isabelo does not say over what) and defending our cause against the ambition of the imperialists (that is the Spaniards)."

Blumentritt was a member of the society known as the "Amigos del Pais"

[39], and remained so till his actions and writings caused well thinking Spaniards and Philippinos [40] to call for his dismissal from its members.h.i.+p. The patriotic outcry against him caused him to resign on the 14th of November 1889; the Solidaridad of the 31st of December of the same year published his resignation. The press of Manila was exceptionally bitter against him and only such Filipinos as those who continue up to the present time forming part of the juntas in Hong-Kong, Madrid, Paris, London and other places looked up to him for the a.s.sistance they could not find at home.

Note 37. It was naturally in the Peninsula where the chief work of the propaganda had to be carried on, and it was there also that the propaganda had the least effect. The princ.i.p.al instrument for the dissemination of the seed of separatist aspirations was the Solidaridad (See note 24). The Filipinos here, who gave their subscriptions and other sums of money for the support of the bi-monthly, were kept under the impression that the official organ was making a great noise in Madrid; but as it never reached the official world it was supposed to influence, its publication was practically useless. In the Philippines it served the same purpose as the La Independencia: that is, it served to keep alive the spirit of unrest, and by the lies it published, made the people believe that their leaders were going to lead them to a promised land which "flowed with milk and honey." They eventually got into the promised land, only to find that the milk was very much "condensed", and that the honey was only to be got after those who secured it had been exposed to the very unpleasant operation of being stung by the bees which produced it.

Instead of serving to keep together the subjects and their rulers in a bond of peace and tranquility, and helping them to come to a mutual understanding, in which state the progress and advancement of the islands and their inhabitants could be the easier and the better accomplished, the separatist element, by their propaganda, caused more and more strife by attacking national inst.i.tutions and by casting slurs upon national honor. The discontent stirred up against the Spanish authorities was identical to that which, until the pa.s.sing of the law of sedition and even since that time, was stirred up against the American sovereignty. In its propaganda against the Religious Orders, inciting the native clergy against the lawful authority of their Bishops, it was the precursor of modern Manila's American press. History tells us what was the result of the lessening of the moral influence of the Religious Orders in the days of Spanish rule, and to-day History repeats itself. The inciting of the native clergy against their Bishops is encouraging the natives, as a whole, to resist lawful authority. The cry to-day is "down with the friar," tomorrow it will be "down with the American." In 1888 it was down with the Religious Orders, in 1896 it had become "death to all Spaniards". In 1898 the American was blessed as a deliverer from oppression, in 1899 cursed as an intruder. To-day...? Who knows the opinion of the people? Who but a few ignorantes trust the great men of the late revolution?

In Spain the work of the separatists produced no effect upon the people; a few here and there of the least patriotic of the sc.u.m of Barcelona and Madrid aided them but apart from these and the Bible Societies, no one interested themselves in their cause.

Note 39. From the earliest to the latest days of the period of the revolt, that is from '88 to '98, this was one of the greatest obstacles to be overcome. Money was collected for propaganda in Spain and in j.a.pan; what became of it all? Money was collected for the purpose of releasing or stealing away Rizal; what became of it? Funds were collected for the purchase of rifles and ammunition for the Katipunan, and, at the last moment, Andres Bonifacio fled with some 20,000 pesos. This continual squabble over the administration of the funds is a proof clear enough, of the existence of organized exploiters whose pockets were of more concern to them than were the interests of their country.

Note 40. It is almost needless to say that this latter was in the minority; later on Pilar suffered a marked change of temperament and became more decidedly separatist than Rizal. Rizal was willing to give the goose a chance to lay her golden eggs; Pilar becoming impatient killed the goose with the scheme of the Katipunan.