Through the kindness of Sr. Epifanio de los Santos we are enabled to present in full for the first time the constitution of the Liga Filipina (which was organized by Rizal on July 3, 1892) from a copy made from the manuscript of Rizal. This constitution shows the Liga not to have been formed for the purpose of independence, but for mutual aid and protection of its members, and the fostering of a more united spirit among Filipinos. Nowhere does it contain a word against the sovereignty of Spain or against religion. In it are declared the ends, form, duties of members and officials, rights of members and officials, the investment of funds, and general rules. The one exception that might be taken to the constitution is that implicit and unquestioning obedience to all superior commands is required from the members.

As the last document proper in this series we present the Friar Memorial of April 21, 1898, which voices the protest of all the orders (Augustinians, Franciscans, Recollects, Dominicans, and Jesuits), but which was destined never to reach officially those for whom it was intended (the Spanish government, through the minister of the colonies), because of the appearance in Spanish waters of the American squadron, and the defeat of the Spanish fleet. It is fitting, however, to present this document in this series, as it is a complete statement of the friars’ standpoint, and especially as the last document of the series, as it marks the passing of the old Spanish régime. The beginning and ending alike express the loyalty of the orders to the Spanish government, and throughout the document is noted the expression of the patriotism of all the members of the orders as Spaniards. The memorial, as a whole, is a protest against the charges brought against the friars from both Spanish and Philippine sources; against free-thought; against Masonry and other secret societies; against the secularization of the orders, episcopal visitation, secularization of schools, and all the other demands of the separatists and insurgents. That the friars are the cause of the insurrection, they indignantly deny. They have ever done their duty, and have worked in the interests of religion and the Spanish fatherland. The insurgents, the filibusters, the separatists, of both Spain and the islands, have directed their whole cry against religion in order to veil their real purpose. The friars have borne all the vilification that has been directed against them patiently, but they cannot for their own honor do so longer. They are proud of their record throughout the history of the islands, and are mindful that, as the only permanent peninsular social factor in the Philippines, they have christianized the islands, have maintained peaceful relations therein, and have kept them for Spain. Only since the entrance of those imbued with the revolutionary free-thought, and of Freemasons, have the islands been disturbed—a period of about thirty years. The Katipunan society is nothing else than a society constructed on Masonic principles, and its rapid diffusion of late throughout many districts greatly complicates the problem and renders the remedy more difficult. Had the orders been silent in the face of the attempts of the Masons, of the filibusters, and of the insurgents, they would not have become an object of persecution; but since they always stood out for the traditional religion and for Spain, the storm of abuse and ill-treatment has fallen upon them. They challenge their detractors and calumniators to prove charges that they have not fulfilled their duty, and those of personal immorality. They have not committed abuse in the taking of parochial fees; they are not hostile to education (indeed, all the education of the islands has been established and fostered by them); they do not despise the educated natives, but, as is easily proved, are good friends with them. Most of the graduates from their institutions have remained loyal, and the same is generally true of the wealthy classes. The real cause of the rebellion can be traced back to the government in allowing the entrance of free-thought into the islands and the dissemination of Masonic doctrines, which have led to the lessening of respect for religion and for Spain; and, as this has come about, it has been natural for race hatred to spring up. The only way of obtaining peace is to strengthen the religious life of the islands, and to force out all the revolutionary forces of free-thought and Masonry. The mission of the friars must receive government support and respect, else it will be impossible for them longer to remain in the islands. They do not desire temporal honors, or to take part in the civil affairs of government; they are even willing to relinquish the slight official intervention that they possess: but they must demand the honor due to religion which has always been theirs by right. They are governed in their actions by the Syllabus errorum of Pius IX. The laws of the Indias, the actions of the sovereigns, the instructions to Legazpi: all commit Spain to the maintenance of friars in the Philippines, and to the greater interests of religion. Even earlier, the Siete Partidas of Alfonso the Wise command respect to ecclesiastical persons. This respect, therefore, the friars demand, if they are longer to remain in the islands, and be the support of the government. This memorial is one by those who are fighting for life, and who see dimly ahead the fate that may overtake them.

The subject of agriculture in the islands is briefly treated in an appendix, showing conditions in the islands in 1784 and 1866, as described by Governor Basco and the German traveler Jagor respectively; the aims and achievements of the Economic Society of Manila; and references to the more important writings on agriculture in the islands. All show how backward were the conditions of that industry, even to the end of the Spanish régime, although various efforts were made by Spain to institute reforms and promote the cultivation of the soil; but most of these were too superficial and partial to be successful—indeed, they were continually hindered by the whole system of Spanish colonial administration and the deficiencies in the native character and training.

In conclusion, the Editors desire to express their cordial thanks and acknowledgments for information, suggestions, and other assistance rendered by the many friends of this undertaking. The majority of these have been already mentioned in previous volumes, especially in annotations furnished by them; and the names of several more appear in the list of “Errata and addenda” (at the end of this volume) which is unavoidable in any series so extensive as this. Therein is contained much information which reached the Editors too late for insertion in its proper place, or was furnished by those whose personal knowledge enabled them to correct misstatements in works cited as authorities. The following persons may be mentioned as meriting special thanks for aid rendered to the Editors: Manuel de Yriarte, chief of Division of Archives, Manila; Epifanio de los Santos, Malolos, Bulacan, Luzón; T. H. Pardo de Tavera, of the Philippine Commission, Manila; and Rev. Anthony Huonder, S.J., Luxembourg, Europe.

The Editors

June, 1907.

DOCUMENTS OF 1841–1898

Sources: The first of these documents, the rare volume iii of Mas’s Informe, is obtained from a typewritten copy furnished by Epifanio de los Santos from the printed original in his possession; the second, from an unpublished MS. in the possession of T. H. Pardo de Tavera, who furnished to the Editors a typewritten copy of it; the third is written especially for this series by James A. LeRoy; the fourth is summarized from volume iii of Montero y Vidal’s Historia de Filipinas; the fifth is obtained from a copy, furnished by E. de los Santos, of Rizal’s original MS.; the sixth, from James A. LeRoy’s copy of one of the printed originals, revised by a printed copy belonging to the Madrid edition.