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

by Francis St. Clair

Noble and beautiful customs: Compulsory defloration of young girls, as a result of the belief that a girl who died a virgin could not enter heaven! Could anything be more noble and beautiful?

Kalayaan purported to be and was always considered as the soul of the defunct Solidaridad (see note [24]). It was printed in the Tagalog dialect and died, as it was born and had lived—in shame.

Note 94. Pio Valenzuela testified (fols. 582–591) that on the 22nd of August he was informed by Josefa Dizon that her son José together with Bonifacio had fled from Manila. Valenzuela thereupon fled also, following them, and reaching Caloocan about 8 p. m. There he found Bonifacio with some twenty others. Andrés informed them that they must not separate as it was now time to commence the armed rebellion, the plot of the Katipunan having been discovered. From Caloocan they went to Balintauac arriving about 11 p. m. Here they met a certain Laong with a group of men. They remained in the pueblo Sunday, Monday and Tuesday preparing for the onslaught they were to make upon the Spaniards, which was fixed for the 29th of the same month, the plans being that they should advance in groups upon Manila, killing the Spaniards and also the indians and Chinese who refused to follow them, “dedicating themselves to the sacking of the city, robbery and incendiarism and to the violation of women.” Many Chinese were murdered and their stores robbed.

Whilst in the fields of Balintauac distribution was made of bolos and ten revolvers, the latter stolen from the Maestranza of Manila. On Tuesday evening preparations were made to meet the attack of the Spanish troops which had been sent out in persecution of the rebels, and the first conflict took place. Valenzuela also stated that the greater part of the people who formed the rebel forces were drawn, catechised and initiated all in a moment by the fanatic Laong, who was practically the active chief of the revolt, and who directed in person the attack upon the Chinese stores.

About 5 pm. on the 29th five hundred men under a “leader of Pasig” appeared on the scene at the waterworks. They at once took possession of the building and of the persons of the workmen. Their first intention was to stop the machinery so that no one need be left in charge thereof when orders should be received for a start for Manila. The engineer however, reminded the chief that if such a thing was done their brethren in Manila would die of thirst. This excuse carried the day and the chief decided to leave some workmen there under the condition that the engineer and others who wore moustaches should shave, and that all should dress like indians, and that the engineer’s wife should dress like a native woman and prepare food for his men. The party finally set out on their way. They tried to avoid an encounter with the troops composed of artillery and infantry, 65 men in all, stationed at the powder works. In avoiding this handful of defenders they fell afoul of other troops which gave them a good sharp reception.

As to those who, repenting, desired to return to a legal status, it is difficult to form an opinion, on account of the contrary evidence adduced in connection therewith. Isabelo de los Reyes already cited, in a futile attempt to justify the acts of the Katipuneros, claims that some of the chiefs opposed the plan of the armed resistance as contained in the propositions of Bonifacio, claiming that it would be a great and useless sacrifice, to say nothing of the imprudence of such an act, to launch forth against an armed force without possessing better arms than a few bolos and lances. He claims that Bonifacio listened to the advice and was on the point of acting upon it, but was compelled to take the step he did in declaring the revolt, by the attitude of his 500 followers. The authority for this statement was Pedro Nicodemus, who was the commander of the said group, a man who was as ignorant as he was blood-thirsty.

Further on Isabelo states that “in the famous reunion of Balintauac, in the solemn moment of the breaking forth of the revolt (August, 26th 1896) Andrés Bonifacio as president of the Supreme Council of the Katipunan, explained that the plot had been discovered, and that in order to save those who were compromised and who had not up to that time been arrested, it was necessary to launch forth to the fight, although the arms with which they should fight had not yet arrived from Japan.”

Granted however the character of Bonifacio, his aims and the methods he adopted to carry out his ideas, such an excuse as that of Reyes argue but little in pro of the good judgement or better said the good faith of its author. Bonifacio was anxious for the first blow of the revolt to be struck that he might not lose the confidence of those who had intrusted him with the undertaking and who had been fooled into the idea that the Katipunan forces were so powerful that nothing could resist their onward course once they had been started on their way. And to suppose that Bonifacio was to be so easily influenced by a few petty chiefs is to show a complete ignorance of the character of the hero of the Katipunan. If the opposition of the said petty chiefs really occurred it was probably inspired more by fear of the consequences than by the true spirit of repentance, for if the cruelties and abuses said to have been committed by the Spaniards were the cause of the revolt, what need was there of such a repentance?

The prestige enjoyed by Bonifacio among the katipuneros was natural enough, in as much as he was the father of the Katipunan, the illegitimate offspring of filipino freemasonry, itself a legitimate child of the Spanish family of universal freemasonry.

“The Katipunan,” says the author of an exposition to Congress, dated 1900 and published at the printing office of the El Liberal, “the worthy and legitimate[5] child of Andrés Bonifacio, was founded in his own house in calle Sagunto (Tondo) between six and seven in the evening of the 7th of July 1892. Andrés Bonifacio gathered together his best friends, Teodoro Plata, Valentin Díaz, Ladislao Dina, Deodato Arellano, and Ildefonso Laurel, to whom he proposed the necessity of the creation of that Superior Association of the Sons of the People, whose only aim should be that of the independence of the people under a Spanish protectorate or in default of that, of Japan. Those assembled took to the idea with great enthusiasm and at once commenced the propaganda of the same.