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.
[5] The word in the original Spanish is madrasta which, apart from that of step-mother, has the meaning of “anything disagreeable.”
[7] For the complete document see appendix A.
[8] A contract was made between the administrator of the estate in question, situated at Calamba, and Francisco Mercado Rizal, father of the subject of this note, for the land the Rizal family occupied and cultivated. This land measured some 500 hectares and was clear and clean, the tenant having merely to give it three or four turns with the plow in order to prepare it for use. To show the treatment meted out to the tenant, it will be sufficient to say that the contract agreed that the tenant should have the entire use of the land and its product for four harvests or five years RENT FREE. As great as this advantage was to the Rizal family it is but a little of what was done by the Dominicans for that ungrateful family of filibusters.
[9] Lawyer.
[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.
[11] The principal works of Juan Luna are: The death of Cleopatra for which he received a silver medal; this was painted under the tutorship of Sr. Vera. Under the same master he painted the Spoliarium for which he was rewarded a gold medal, but this not really for the merit of the picture but in order to put an end to a rivalry between two Spanish painters. On his own account he painted and gave forth The Battle of Lepanto; this was received almost with hisses and was heartily criticized. Also the Profanation of the Tombs; if anything this was worse. As the savage nature which lay dormant in his breast became more and more awakened his paintings became more and more decadescent: his Pacto-de-Sangre, in the which he inspired the return to one of the most barbarous customs of pre-Spanish times in the archipelago, rubs off the last touches of the veneer of civilization which formed the dividing line between the indian of the city and the indian of the mountain and forest.
[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).