The Katipunan

Appendix A. A∴ L∴ G∴ D∴ A∴ M∴

G∴ R∴ Log∴ SUNT∴

“The executive Commission sends to the V. Masters D. Deg. O. O. T. and O. G. O. S. of the L. Log. of the Obedience.

L∴ T∴ M∴

“Venerable Masters and beloved brethren. After our circular of the 28th of May last it would seem unnecessary to remind you, that you give the most exact fulfillment to those points which the same embraces, the which were approved by the Grand Assembly celebrated on the 15th of the same month; but nevertheless, as the time of our cause has assured and all provision is but little in the present moments, [321]it has appeared well to us to direct this other circular to you in order to fix more correctly the points which have to be the object of the most exact fulfillment. We will now pass on to the enumeration of the same.

First: The triangles will perform strictly all and every one of the dispositions dictated by their respective presidents, and venerable honorary brethren, not allowing the least or most insignificant point to slip their observation, for even when it seems to our venerable brethren otherwise, it is of the greatest transcendency.

“The smallest omission in these dispositions might prejudice in a great manner our labors, the fruit of many years of constancy and hope of a sure triumph.

“Second: Once the signal is given every bro∴ shall fulfill the duty imposed upon him by this Gr∴ Reg∴ Log∴ without considerations of any kind, neither of parentage, friendship or gratitude, etc.

“Third: Those who on account of debility, cowardice or other considerations do not fulfill their duty, already know the tremendous punishment they will incur for disloyalty and disobedience to this G. R. Log.

Fourth: The blow having been struck [322]at the Captain General and the other Spanish Authorities, the loyals shall attack the convents and shall behead their infamous inhabitants, respecting the wealth contained in the said convents; this shall be gathered by the commissions named for that purpose by the G. R. Log. and it shall not be lawful for any of our brethren to possess themselves of what justly belongs to the treasury of the G. N. F. (Grand Filipino Nation)

“Fifth: Those who fail to carry out what is set forth in the foregoing paragraph shall be held as malefactors and subjected to exemplary punishment by this G. R. Log.

“Sixth: On the following day the bro∴ designated shall bury all the bodies of their hateful oppressors in the field of Bagumbayan together with their wives and children, and on the site shall later on be raised a monument commemorative of the independence of the G. N. F.

“Seventh: The bodies of the members of the Religious Orders shall not be buried, but burned in just payment of the felonies which they committed during life against Filipino nation during the three hundred years of their nefarious domination. (see note 26.)[323]

“And whilst awaiting the day of our redemption this executive commission shall continue giving the sure guide which we all have to follow in the presence of the facts to the end that none of our brethren shall be able to say that they were unwarned.

“In the G∴ R∴ Log∴ in Manila, the 12th of June 1896.—The first of the long desired independence of the Philippines.—The President of the executive Commission, Bolivar. The Gr∴ Mast∴ Adj∴ Giordano Bruno.—The Gr∴ Sec∴ Galileo.

[Contents] Appendix B. Under the title of “My part in the Revolution,” Isabelo de los Reyes in an artful attempt to defend himself before those who considered him a coward because of his ever shirking that part of the task of the revolt which naturally fell to him, gives his readers the following information:

“When it was desired to effect the manifestation of 1888, (see p. 60), Ramos took me to the palace of Malacañan, to express to Gen. Terrero verbally the complaints of [324]the “country”; but I do not know why, but on that day the manifestation did not come off….”

“From the palace of Malacañan we went to the house of Doroteo Cortes, who instructed me in the object of the manifestation, thus:

“… We reckon with the pleasure of the Civil Governor Sr. Centeno (see note 2) to make a manifestation against the friars, who oppress us with their abuses, and oppose the progress of the country.”

“—Very good indeed I replied full of enthusiasm.

“But my enthusiasm disappeared entirely when Cortes told me with the greatest frankness, that they asked and were sure of attaining their wish, that the Archbishop should be deported, merely for having failed to assist at the religious functions dedicated to the King1.[325]

“I then doubted the ability2 of the directors of the manifestation, and believed that they would be irremissibly crushed by the friars, who were very astute and powerful, as in fact it so happened.

“I retired leaving Ramos in that house.

“I immediately went to see his father and said to him: The manifestation has fallen flat. I have come to tell you that in my [326]opinion, your son ought not to sign the instance of the manifestos. Let all those who like do so, but it would be a pity that your son who, in the time to come, may be able to render signal services to the country should now fall crushed by the friars. Now that Cortés says that he reckons with the authorities, your son’s signature is not very necessary.

“And neither Cortés nor Ramos signed it.”

1This was Alfonso XII. the anniversary of whose death fell of the 25th of November. Archbishop Payo had been suffering for a considerable time from dysentery. Apart from this, the bitterness of the official relations at that time between the civil and ecclesiastical authorities had completely incapacitated the venerable prelate from attending to his official duties. Consequently, acting upon the advice of his physician, the Archbishop left Manila for Navotas for a few days of complete rest. The departure of the Archbishop happened to almost coincide with the anniversary of the death of the King; but as the prelate was physically unable to attend to the pontifical ceremonies which were to be held on that day and to the other functions consequent upon such a solemn occasion, he was wisely advised to absent himself from the city.

Freemasonry ever on the watch, saw in this an opportunity to attack the Religious Orders, and taking advantage of it, demanded: “The insult committed by the archbishop being therefore very culpable, and having caused the greatest indignation to the government, to the nation, and in particular to those of this country, as devoted to their king; it is indispensable to expel him from this soil, imposing upon him the penalty of temporary banishment marked out by article 142 of the penal code.

2To judge from his writing, Isabelo held the idea that he alone was able to direct everything connected with the revolt. Isabelo takes upon himself the intellectual work of the affair leaving to others the dirty work.

Appendix C. Confidential.

A L∴ G∴ D∴ G∴ A∴ D∴ U∴

Liberty Equality Fraternity.

Universal Freemasonry Spanish Family.

Sends S∴ F∴ S∴ to the Rep∴ Log∴ Modestia No. 199.

“Seeing that there have circulated rumors among us that in spite of the masonic secret, in spite of the secrecy of our works, there exist in the hands of our enemies, [327]lists of masons more or less correct, more or less extensive, public opinion has shown itself anxious to know whether we have been vilely sold…. And when the La Política de España en Filipinas has commenced to publish correspondence which ought to have been carefully and sacredly guarded, this anxiety reached its highest point, embracing the desire to discover the author or authors although it would appear that the source of leakage has been found, even though the form and details are unknown.

“The presidency of the Cons∴ Reg∴ has not been able to remain indifferent before the scandal which is developing ..; on the contrary it has from the first endeavored to discover the truth….

. . . . . . . . . . . . . . . . . . . . .

“I am sorry to have to confess that the hour of the revelation has not yet sounded…. But incidental discoveries oblige me to break silence giving the voice of alarm; and to what point this determination is justified, you shall judge by the facts I am about to relate.

“1st. Pedro Serrano, symbolic name Panday Pira, gr∴ 24, in his anxiety to discredit [328]local masonry, since this refuses to be exploited has permitted himself to make calumnious affirmations to a foreign mason concerning this Federation, manifesting at the same time pretensions which are a sure sign of perverse intentions.

“2nd. It is known that the same Serrano frequents the Archbishop’s palace and the College of San Juan de Letran with the peculiarity that in both establishments his symbolic name in known, and he has manifested in the formed establishment that he is a man whose companionship is to be avoided because he occupies himself with giving information.

“3rd. It happened later on that the said Serrano presented himself in the house of Sr. Marte, gr∴ 3, late secretary of the lodge Nilad, demanding the handing over of documents of the secretaryship which he said belonged to him, threatening that otherwise he would report the matter to General Blanco, and the extraction of the documents would be made by the friar parish priest of the said suburb.

“4th. Lastly: in the meeting of the parochial clergy held in the Archbishop’s palace—the morning of the 13th of this [329]month— … masonry and masons were discussed; and the Archbishop said to the parish priest of Quiapo: you must tell the school-master of your suburb that it is not sufficient to have abjured his masonic beliefs, but that it is also necessary to fulfill the conditions agreed upon.

“Consequently it will be convenient that you gather together the Cam∴ del Medio and read therein the present document, adding the explanation and comments you deem necessary, and that with respect to the other CCam∴ you limit yourselves to giving account of the fact, demonstrating its enormity, pointing out its author and taking what steps are necessary to prevent contagion.

Receive Ven∴ Mast∴ and G∴ bro∴ the fraternal embrace of peace we send you.

Manila 31st November 1894.

The Gr∴ Pres∴

Musa (Ambrosio Flores).[330]

Appendix D.

Anting-antings constitute the remnants of what was once, what might be called the religion of the peoples of the Philippines. They are most commonly met with in the form of amulets which their possessors carry about with them to ward off dangers of all kinds. There are amulets for protection against fire arms, against sword thrust or bolo slash; against diseases of all parts of the body; amulets against the bursting of fire arms or to prevent them making a noise when discharged by the wearer of the amulet; against snakes and their bites, against lightning; amulets to protect their wearers against the courts of justice and against the authorities when they pursue them for robbery. In a word amulets or anting-anting against everything.

As a rules these amulets consist of small booklets containing prayers composed of Latin and Spanish words mixed with words [331]and abbreviations of the native dialects. Some times they are stones or mineral deposits found in the bodies of animals, or the seed portion of petrified fruits, or even parts of the skeletons of children.

Although one would suppose that such superstitions had long since ceased to exist among the indians of the archipelago such is not the case; and it is more than probable that the majority of the members of the federal party and may be two out of the three native members of the Commission carry their anting-anting carefully guarded in one of their pockets. However their use is most common among native doctors, that is those who have not studied medicine, but who dabble in the art for what they can get out of it, and by tulisanes or armed robbers. They were also much in vogue among the enlightened officers and men of the insurgent ranks, many of whom considered themselves perfectly safe from the bullets of their enemies when they carried in their person an amulet or anting-anting.

The following are samples of pages of one of the booklets found on the person of a wounded tulisan. The first of these two pages contains a prayer against fire-arms, [332]and the second a conglomeration which no one has never been able to decipher.

talis misererenobis Amin.

Oracion de S. Pablo contra armas de foigo ip. Ntro. y Av.

Jesús S. Pablo Ponitom quiter Deus Salucam tuam, Amin.

Prele queno niar en res tom Domi nom nos tom

h ✠ a ✠ ✠ ✠ Q ✠ n Anting-anting is also found in other forms, sometimes merely a strip of paper bearing some inscription, and which receives its virtue from some action performed over it, such as the saying of the mass whilst the paper is on the altar.

A parish priest of a pueblo in a neighboring province once related to me the discovery of one such an anting-anting in his church. He approached the altar to recite the Mass, and upon genuflecting at the centre of the altar noticed that there was something unusual, although small, under the altar cloth. He put his hand under the cloth [333]to see what it was and found there a slip of paper bearing three crosses, thus:

✠ ✠ ✠ This paper had been carelessly folded and placed where he found it, upon the altar stone. Had it remained undisturbed and the service of Mass been said over it, it would have, in the belief of the indian who put it there, become infused with marvelous virtues and could have protected its wearer from the dangers to be incurred in the armed rising against the Spaniards which they were about to attempt.

In all probability Buencamino carried some anting-anting with him to Washington to protect him from assassination or from … nausea.[334]