It was in Berlin that he published his Noli in 1886. That this novel was written by Rizal there in no doubt, but that the ideas therein expressed came directly from his own head is more than doubtful. Like the vast majority of Filipino productions, it is but a copy taken from models which had struck the fancy of the author. The pictures he draws therein of the disadvantages suffered by the Filipinos who have become espanolized, are but reproductions prepared in his own coa.r.s.e and crude way of thinking, of the most scurrilous anti-Spanish and anti-Catholic works of propaganda produced by the Bible Societies and spread abroad throughout the world as gospel truth. Taking away the insults hurled against the Church and the Religious Orders, and against Spain, there is absolutely nothing new in the novel. Its object was to attack the friars and the chiefs of the Guardia Civil, both of which the author well knew to be the sustainment and guarantee of peace and order in the Archipelago and consequently the strongest support of the Spanish sovereignty in the Philippines, a sovereignty he wished to overthrow. To a reader whose library consists of a half a dozen books of insignificant literary value, the noli of Rizal is a masterpiece; but to the reader who has seen a book with a cover, who has had some experience of that portion of the world which lies outside the limits of the town of his birth, and who is gifted with more or less ability to think for himself, and sift the wheat from the straw in a literary composition, noli me tangere is but a half-tone picture cut from a newspaper and colored with water-colors by a ... school-boy.

Towards the end of 1887, Rizal returned to the Archipelago, remaining about two months, during the which he made active propaganda of the ideas and fancies he had picked up in Europe: ideas which he himself could not really understand.

In February 1888 he left Manila for j.a.pan, from whence he returned to Europe, living for a while in Paris and later on in London.

In 1892 Rizal, relying upon the generous character of D. Eulogio Despujols, the then Governor General of the Archipelago, decided to return to Manila. From Hong-Kong where he was then residing, he wrote to the governor, asking permission to return to his home; the Governor replied by means of the Spanish Consul at Hong-Kong, that he had no reason to prohibit him from returning, and that he could do so when it so pleased him, providing he came with no intention to disturb the peace then reigning in the Islands.

This Rizal lost no time in doing; he arrived together with his sister. The baggage of both was carefully examined and in one of the trunks was discovered a bundle of leaflets in the form of anti-friar proclamations which indicated the bad faith of a traitor. These were handed over to Despujols unknown to Rizal. The Governor preserved them in his desk for future reference. In an interview with the Governor, Rizal begged pardon for his father who was under sentence of deportation for certain events which had taken place in Calamba; this was granted him without reserve.

Our hero soon forgot the aims he professed to the Governor; instead of thinking about his folks and making his arrangements for the colonizing scheme he professed to have worked out in Borneo, he set to work to stir up disrespect towards the authorities, and the spirit of political unrest. He together with Doroteo Cortes and Jose Basa were the objects of careful vigilance on the part of the secret police.

After a few days a prolonged conference took place between the Governor General and Rizal. During this conference the latter made patent his political feelings, at the same time making protestations of respect for Spain. His political programme however was not in keeping with his protestations of patriotism, and this fact so angered Despujols, who now saw that Rizal's idea was to fool him, that he took from his drawer the proclamations discovered in the agitator's baggage and thrusting them under the nose of the traitor, said:

--And these proclamations; what are they, what do they mean?

Rizal taken by surprise and confounded, cowardly declared that they were the property of his sister, a declaration which only enraged the General the more, and he ordered his detention in Fort Santiago; on the following day he decreed his deportation to Dapitan.

Whilst in exile his opinion and advice were sought concerning the advisability of immediate armed rebellion. But he, crafty, more or less far seeing and, above all, jealous of Bonifacio's increasing ascendancy over the people, refused to countenance the idea. Granting the unselfish desire he professed of seeking merely the independence of his country, Rizal's jealousy was justified. Bonifacio's one great idea was the presidency; Rizal's: the honor and glory of having prepared the way for, and eventually, by his labors accomplishing his country's deliverance from what he was pleased to call the oppression of the Spanish Government. Had such oppression existed, Rizal's idea would have been worthy of cla.s.sifying as n.o.ble. George Washington well deserved the name of the "Father of his Country," for he, laying aside all selfish aims and desires, led a handful of men against a horde of mercenaries sent by a cruel monarch who oppressed his people, not only in the colonies but in the mother-country also. Washington was a man who deserved and received the respect of those against whom he fought, for he fought for a principle. Such an honor never has, and never can be received by Rizal from his own countrymen. The campaign Rizal fought was inspired by and worked out in the freemason lodges which used our "hero" as a willing tool. Rizal was a Filipino Garibaldi, never a Filipino Washington, and hence the honors paid to his memory as a "patriot" must emanate from the lodge rooms which made him what he was, and not from the people of his country.

In Dapitan the Filipino agitator was not inactive. On one occasion he directed a letter (which never reached its destination on account of its having fallen into the hands of Spanish authorities) to the Capitan Munic.i.p.al of the province of Batangas, giving him information of the work of filibusterism which was at that time being carried on.

Rizal, tiring of his position in Dapitan, eventually asked permission of the Governor General, Gen. Blanco, to be sent to Cuba as physician to the Spanish forces there. Blanco agreed to the proposition and ordered his return to Manila in preparation for the voyage to Spain, where he was to be sent and placed at the disposition of the Minister of War.

From Spain came word, however, that the pet.i.tion could not be accepted; and for a very good reason. Rizal's idea of becoming an army surgeon, was a manifest pretence, his real aim was to aid the separatist movement there, if he ever got there, but primarily to make his escape at an intermediate port, Singapore probably, if opportunity occurred. Moreover, it having come to the ears of the authorities that certain people of Pampanga and Bulacan were preparing a reception for the agitator, the Governor ordered that he should not be allowed to leave Dapitan, and that should he have left there, he should not be allowed to land in Manila on his arrival, but be transferred to another ship which should carry him back to Mindanao. It happened that he had left Dapitan on board the S. S. Espana, and in due time he arrived at Manila. At 11 a. m. on the 6th of August the ship on which he came anch.o.r.ed in the bay and everyone landed except Rizal. A lieutenant of the Veterana went aboard and took possession of the person of Rizal, holding him as a prisoner till 7:30 p. m., at which time, through an error in the delivery of an order, he was allowed to disembark. This he did in company with his sister Narcisa, and they made their way to the office of the Captain of the Port and later on to the Comandancia of the Veterana. His sister not having been under sentence of deportation, was allowed to go to the home of her relatives.

During the evening of the same day Gen. Blanco gave a reception at Malacanang at which were present the Archbishop of Manila, the Ill.u.s.t. Sr. Bernardino Nozaleda; Sr. Echaluce; Sr. Fernandez Victorio, President of Audiencia; Sr. Bores Romero, the Civil Director and others. During the reception Gen. Blanco received a telegram from the Governor of the province of Batangas stating that in the pueblo of Taal, in the house of the brother of the filibuster Felipe Agoncillo, had been discovered a quant.i.ty of arms and ammunition, among other things being 10 revolvers, 10 winchesters, 10 other guns, a case of explosive bullets, a quant.i.ty of dynamite, a j.a.panese flag, another composed of red and blue with a representation of the sun in the center surrounded by seven stars--the flag of the future Filipino republic. Blanco realizing the importance of the news, formed a committee from among those present, choosing those who were members of the Junta of Authorities, to take steps in the matter. Orders were immediately given that Rizal should be placed on board the cruiser Castilla which was stationed at Cavite; this was carried out, the start from Manila being made at 11 p. m. the same night. This action was considered necessary, in as much as the news of the landing of Rizal spread fast and caused no little stir among his followers.

Whilst Rizal was on board the cruiser Castilla which was awaiting orders, the Katipunan revolt broke out in Manila and the suburbs. Very soon afterwards his voyage Spainwards was commenced on board the S. S. Colon, the insurrection becoming more and more wide-spread daily. On finding to what an extent Rizal was complicated in the work of the revolution, his return to the Archipelago, as a prisoner, was demanded, and so our "hero" returned to be judged as were so many of his fellow agitators, for the crimes for which he was morally and physically responsible.

A council of war was const.i.tuted under the presidency of Lieut. Col. Tabares, Capt. Tavil de Andrade taking charge of the defense of the prisoner. The accusation preferred against him was that he was the chief organizer of the revolution. The trial took place in the hall of the Cuartel de Espana in the presence of a large audience among whom were his sister and the woman with whom he had been living in Dapitan. The charge having been read out, several declarations were made by Rizal, some before his voyage to Spain and others since his return were also read. During his trial Rizal denied the knowledge of several persons who were his intimate friends and co-workers; among them Maximo Inocencio and Mariano Linj.a.p, and others with whom he had been in almost continual communication. He denied knowledge of the "Liga Filipina" stating that not only did he not found it, but that he was not aware of its existence. He affirmed ignorance of who Valenzuela was, and almost immediately afterwards stated that he had held an interview with him in Dapitan when that individual had been sent there by Bonifacio to consult him on the subject of armed rebellion. Throughout the whole trial he pursued the same tactics, proving that, of himself, he was but an ordinary Filipino indian who, when left to himself to stand on his own merits, gave no signs of particular judgement or power of thought. The Filipino on trial, even for some significant affair, cannot tell a lie to advantage: Rizal was no exception even in this. The trial being ended he was condemned to execution.

Previous to meeting his death he confessed and received the Holy Communion from the hands of the Jesuit Fathers having after long consideration, made the following retraction of his errors:

"I declare myself Catholic and in this religion in which I was born and educated I wish to live and die. I retract with all my heart all my words, writings and actions that have been contrary to my condition as a son of the Catholic Church. I believe and profess whatever She teaches and I submit to whatever She demands. I abominate masonry as an enemy of the Church and as a society condemned by the Church.

"The diocesan prelate, as superior ecclesiastical authority, may make public this spontaneous manifestation, to make reparation for the scandals which may have been caused by my works, and that G.o.d and my fellow-men may pardon me."

"Manila 29th December 1896.--Jose Rizal.--Witnesses: Juan del Fresno, Chief of Picket.--Eloy Maure, Adjutant."

He also entered the holy bonds of matrimony with the young woman with whom he had been living for some time in Mindanao. On the way to the place of his execution he remarked to one of the Fathers who accompanied him. Father, it is my pride that has brought me here."

Of the political error committed by the Spanish Authorities in the execution of Rizal, I do not hold myself up as a judge. All governments, like human beings, commit mistakes and at times grave ones. The Spanish authorities, feeling themselves justified in so doing, ordered the execution of the prisoner who was responsible for one of the most b.l.o.o.d.y revolts since the time of the French revolution: the pattern taken by the Filipino leaders, for the means of the foundation of the Filipino republic. Rizal was executed on the Luneta. To a.s.sert that he was offered up as a victim to gratify the wishes of the Religious Orders is but a crude and vicious argument worthy of its inventors and propagators. Nothing, absolutely nothing, can be brought forward to prove such an a.s.sertion, but on the contrary, those members of the Religious Orders who concerned themselves in the stirring affairs of the revolution were, as a very general rule, opposed to harsh and extreme measures being taken; and among these was the Ill.u.s.trious Archbishop of Manila, Sr. Nozaleda, a n.o.ble, tenderhearted and compa.s.sionate prelate, a prelate who has been dubbed by Foreman as "the blood-thirsty Archbishop". Had the friars held the reins of government as they are stated to have done, history would not have to record the names of so many, many people who were executed: people who were scarcely to be held as guilty, in as much as they were but sheep who thoughtlessly followed their shepherds without even looking to see where the road they trod would lead them.

In politics Rizal had his party composed of a number of insignificant petty-lawyers, petty-doctors and others possessing academic t.i.tles and a semi-formed cerebral power. These were backed by a ma.s.s of the people of Calamba, Rizal's birthplace. In their eyes he was a "Messiah", a "Mahdi", their prophet and redeemer. As an individual he was bright and intelligent, and had he not been led astray by those who made a "cat's paw" of him, and who cruelly deserted him in his hour of need, he would doubtless have been one of the foremost Filipinos of to-day in that sphere of life in which G.o.d had placed him.

A Spanish proverb says: "In blind man's land the one eyed man is a king." Rizal was a king.

Note 9. Marcelo Hilario del Pilar y Gatmaytan was a native of Bulacan. He was, by profession, a lawyer, and had been enabled to complete his studies in that direction through the good offices of the Augustinian Fathers of Manila, who had given him the money necessary to matriculate and to pay the cost of his t.i.tle of "abogado." [23]

Pilar left Manila for the peninsula about the end of '88 for fear of deportation: a punishment at that time staring him in the face. He was one of the earliest workers on the "La Solidaridad", the official organ of Filipino freemasonry in all its sections. He later on became its director.

Pilar was another of the many malays whose ways were beyond human comprehension. Spaniards who have lived a life-time among the indians and studied them carefully from all points of view agree that the deeper one studies the native character the more incomprehensible it becomes. That is, the study of the average filipino: Pilar was one of the average. He was not gifted with the education enjoyed by Rizal, nor was he such a stupid visionary as Pedro Paterno; he possessed touches of the character of both.

Like so many of those Filipinos who fed at the hands of the Religious Orders, he eventually turned to bite the hand that fed him. As in the case of the others who had done the like, he did so, not because he had cause to, but because he fell, as did they, under the evil influence of those who utilized them to work out their schemes of treachery.

Pilar was sent to Spain as a delegate of the Committee of propaganda. Owing to this position of chief of the delegation in Madrid, and by reason of his intimate friendship with Morayta, he occupied a position from which neither Rizal nor even the whole of the progressive indians combined, could drive him. He held, for some time, high office in the Gr. Or. Esp. as will be seen from the following clipping taken from page 107 of the Annual of that Orient for the year 1894-95.

"GRAN CONS. DE LA ORDEN 1894-1895 Muy Ven. Gran Maestre Presidente Ven. H. Miguel Morayta y Sagrario, Gr. 33 ...................................

Ven. Gran Orador Adjunto V. Marcelo H. del Pilar Gr. 33" (h. Kupang)

It was Pilar who conceived the plan of the Katipunan; and yet after all it was not his conception, for the scheme he formed was at the best, a piece of patch work made up of the plans worked out in the various revolutions which had taken place in some part of the world.

What Pilar's ambition was, it is hard to say; from his actions and writings one is almost driven to the supposition that he had none in particular, but was led to the separatist labors he performed by force of compromise.

When the time was ripe for action Pilar determined to leave Madrid and make his way to j.a.pan. He commenced the journey arriving at Barcelona, from whence he was to make his way east. There, however, he was taken suddenly ill, and died on the 4th of June 1896, in the Hospital of that city.

In many things Pilar was superior to Rizal. Unlike that agitator, Pilar was not a sneaking, skulking petty-politician; he was straight-forward and had the courage of his opinions. What Pilar would have done if placed in the same circ.u.mstances as Rizal it is hard to say, but we may be a.s.sured that he would not have acted the coward as did Rizal.

Note 10. Antonio and Juan Luna were two of four brothers. The former was a bacteriologist, the latter an artist who at one time, whilst he followed the instruction, and remained under the guidance of his master, showed no little talent. Antonio went to Spain in '88, and later on pa.s.sed to Paris where he lived with his brother Juan who supported him. There he devoted himself to the study which made him famous; this he did in the laboratory of Dr. Roux. He became an a.s.sistant editor of the Solidaridad, the official organ of filipino freemasonry, and wrote many vicious articles in its columns over the pseudonym of Taga-Ilog. As a member of the freemason fraternity he was known as Gay Lussac.

On his return to Manila he established, for a livelihood, a school of fencing, and like the vain, insensate "magpie in borrowed plumes"

that he was, he once sent his seconds to a Spanish officer, inviting him to a duel!

During the second half of the rebellion of '96, Aguinaldo offered Antonio the position of director of the War Department with the grade of General of Brigade. This honor, however, he declined. The Independencia speaking on this incident, says:--

"The military knowledge of Sr. Luna, acquired during his captivity (sic) in the prisons of the peninsula (Spain), is to be found condensed in two small works, one concerning the organization of the army, having as its base the idea of obligatory service in which he demonstrates that Luzon might put on a war footing 250,000 to 400,000 men, and the whole archipelago as many as from 800,000 to 900,000. The other work is a practical course in field fortifications as adopted by the French and German armies." [24]

Juan, from childhood, was of an artistic turn of mind and found among his many protectors those who sent him to Spain to study art. In Spain he met with Sr. Alejo Vera, a noteworthy artist, under whom he studied, receiving an exceptional education both in art and in morals, Sr. Vera being a Christian gentleman. Later on he went to Rome, and there formed part of the Spanish artistic colony. After some two or three years of study there he sent to Spain his first painting [25]. Being an artistic production of a Filipino indian it was received with open hands and given a reception greater than it really deserved, as a result of the influence of Luna's friends. From Rome he went to Paris. It was in that city that he committed the fiendish double murder which so startled and shocked his friends and acquaintances, his victims being his wife and his mother-in-law, sister and mother of a prominent political aspirant of modern Manila. The result of the trial was that the courts of Justice of Paris absolved him. He then returned to Madrid, and soon after, to Manila.

What Spain did for the Filipino brought forth fruit in only a few of the people who fell under her beneficent christian influence. The Lunas were among the few. They, like so many other ungrateful children, repaid their benefactors by becoming leaders of the insensate and inexcusable revolt against them: a revolt, the first act of which was to be the brutal murder of all Spaniards irrespective of parentage or other claims of consideration. Both the brothers suffered arrest by the Spanish authorities for rebellion and sedition, but in spite of the degree to which they were complicated, they remained practically free from punishment, and ever at the right hand of the imbecile General Blanco, himself a freemason, and friend of the enemies of his country. Eventually the two brothers left the ante-chamber of the Governor to enter the security of the military prison.

Both brothers eventually retracted their errors only to fall into them again as soon as the lying protests of repentance had fallen from their lips.

Juan died in Hong-Kong; Antonio, after a career of militarism succ.u.mbed to the same unprincipled ambition which carried Andres Bonifacio to an untimely grave.

Note 11. Doroteo Cortes was banished by Governor Despujol in the year 1893, to the province of La Union where he founded in San Fernando, the Capital, aided by Arturo Dancel, the lodge "Rousseau" and two others in the pueblos of San Juan and Agoo. He was a lawyer and became the president of the committee of Propaganda which was formed with the idea of gathering pecuniary resources for covering the expense of the distribution of all cla.s.ses of pamphlets and anti-Religious proclamations. He was at one time the president of the Superior Supreme Council of the Katipunan [26], and received the funds collected for the payment of the expenses of the political commission sent to j.a.pan to seek the aid and protection of that power. Cortes was a co-worker with Andres Bonifacio and whilst the former devoted his efforts to the enlistment of people for the general rising throughout the country, the latter continued his negotiations with j.a.pan to the end of forcing some international struggle between Spain and that Power [27]. By order of the Superior Council Cortes went to j.a.pan to join Ramos and aid in the purchase of arms. Shortly after his arrival he communicated by letter with Ambros...o...b..utista informing him that he had seen and spoken on the subject with the j.a.panese ministers of State and of Foreign Affairs [28], and that the said ministers "demanded guarantees"

of the probable success of the undertaking before entering into the scheme. According to a statement of Isabelo de los Reyes, Cortes was "the first person of means and position who came to the decision of attacking, in the Philippines, the Religious Corporations. He was the soul of the manifestation of '88." (See appendix B.) At the time of the American occupation of the Archipelago the Cortes family showed themselves friendly to the new sovereignty and aided in many ways the establishment of good feeling between the two peoples.