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

by Francis St. Clair

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

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

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

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

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

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

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

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

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

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