_Susmariosep_: A common exclamation: contraction of the Spanish, _Jesus, Maria, y Jose_, the Holy Family.

_tabi_: The cry of carriage drivers to warn pedestrians.

_talibon_: A short sword, the "war bolo."

_tapa_: Jerked meat.

_tapis_: A piece of dark cloth or lace, often richly worked or embroidered, worn at the waist somewhat in the fashion of an apron: a distinctive portion of the native women's attire, especially among the Tagalogs.

_tarambulo_: A low weed whose leaves and fruit pedicles are covered with short, sharp spines.

_teniente-mayor_: Senior lieutenant, the senior member of the town council and substitute for the gobernadorcillo.

_tikas-tikas_: A variety of canna bearing bright red flowers.

_tertiary brethren_: Members of a lay society affiliated with a regular monastic order, especially the Venerable Tertiary Order of the Franciscans.

_timbain_: The "water-cure," and hence, any kind of torture. The primary meaning is "to draw water from a well," from _timba_, pail.

_tikbalang_: An evil spirit, capable of assuming various forms, but said to appear usually in the shape of a tall black man with disproportionately long legs: the "bogey man" of Tagalog children.

_tulisan_: Outlaw, bandit. Under the old regime in the Philippines the tulisanes were those who, on account of real or fancied grievances against the authorities, or from fear of punishment for crime, or from an instinctive desire to return to primitive simplicity, foreswore life in the towns "under the bell," and made their homes in the mountains or other remote places. Gathered in small bands with such arms as they could secure, they sustained themselves by highway robbery and the levying of blackmail from the country folk.

_zacate_: Native grass used for feeding livestock.

NOTES

[1] Quoted by Macaulay: _Essay on the Succession in Spain_.

[2] The ruins of the _Fuerza de Playa Honda, o Real de Paynaven_, are still to be seen in the present municipality of Botolan, Zambales. The walls are overgrown with rank vegetation, but are well preserved, with the exception of a portion looking toward the Bankal River, which has been undermined by the currents and has fallen intact into the stream.

[3] _Relation of the Zambals_, by Domingo Perez, O.P.; manuscript dated 1680. The excerpts are taken from the translation in Blair and Robertson, _The Philippine Islands_, Vol. XLVII, by courtesy of the Arthur H. Clark Company, Cleveland, Ohio.

[4] _"Estadismo de las Islas Filipinas, o Mis Viages por Este Pais_, por Fray Joaquin Martinez de Zuniga, Agustino calzado." Padre Zuniga was a parish priest in several towns and later Provincial of his Order. He wrote a history of the conquest, and in 1800 accompanied Alava, the _General de Marina_, on his tours of investigation looking toward preparations for the defense of the islands against another attack of the British, with whom war threatened. The _Estadismo_, which is a record of these journeys, with some account of the rest of the islands, remained in manuscript until 1893, when it was published in Madrid.

[5] Secular, as distinguished from the regulars, i.e., members of the monastic orders.

[6] Sinibaldo de Mas, _Informe sobre el estado de las Islas Filipinas en 1842_, translated in Blair and Robertson's _The Philippine Islands_, Vol. XXVIII, p. 254.

[7] _Sic_. St. John xx, 17.

[8] This letter in the original French in which it was written is reproduced in the _Vida y Escritos del Dr. Jose Rizal_, by W. E. Retana (Madrid, 1907).

[9] _Filipinas dentro de Cien Anos_, published in the organ of the Filipinos in Spain, _La Solidaridad_, in 1889-90. This is the most studied of Rizal's purely political writings, and the completest exposition of his views concerning the Philippines.

[10] An English version of _El Filibusterismo_, under the title _The Reign of Greed_, has been prepared to accompany the present work.

[11] "Que todo el monte era oregano." W.E. Retana, in the appendix to Fray Martinez de Zuniga's _Estadismo_, Madrid, 1893, where the decree is quoted. The rest of this comment of Retana's deserves quotation as an estimate of the living man by a Spanish publicist who was at the time in the employ of the friars and contemptuously hostile to Rizal, but who has since 1898 been giving quite a spectacular demonstration of waving a red light after the wreck, having become his most enthusiastic, almost hysterical, biographer: "Rizal is what is commonly called a character, but he has repeatedly demonstrated very great inexperience in the affairs of life. I believe him to be now about thirty-two years old. He is the Indian of most ability among those who have written."

[12] From Valenzuela's deposition before the military tribunal, September sixth, 1896.

[13] _Capilla_: the Spanish practise is to place a condemned person for the twenty-four hours preceding his execution in a _chapel_, or a cell fitted up as such, where he may devote himself to religious exercises and receive the final ministrations of the Church.

[14] But even this conclusion is open to doubt: there is no proof beyond the unsupported statement of the Jesuits that he made a written retraction, which was later destroyed, though why a document so interesting, and so important in support of their own point of view, should not have been preserved furnishes an illuminating commentary on the whole confused affair. The only unofficial witness present was the condemned man's sister, and her declaration, that she was at the time in such a state of excitement and distress that she is unable to affirm positively that there was a real marriage ceremony performed, can readily be accepted. It must be remembered that the Jesuits were themselves under the official and popular ban for the part they had played in Rizal's education and development and that they were seeking to set themselves right in order to maintain their prestige. Add to this the persistent and systematic effort made to destroy every scrap of record relating to the man--the sole gleam of shame evidenced in the impolitic, idiotic, and pusillanimous treatment of him--and the whole question becomes such a puzzle that it may just as well be left in darkness, with a throb of pity for the unfortunate victim caught in such a maelstrom of panic-stricken passion and selfish intrigue.

[15] A similar picture is found in the convento at Antipolo.--_Author's note_.

[16] A school of secondary instruction conducted by the Dominican Fathers, by whom it was taken over in 1640. "It had its first beginning in the house of a pious Spaniard, called Juan Geronimo Guerrero, who had dedicated himself, with Christian piety, to gathering orphan boys in his house, where he raised, clothed, and sustained them, and taught them to read and to write, and much more, to live in the fear of God."--Blair and Robertson, _The Philippine Islands_, Vol. XLV, p. 208.--TR.

[17] The Dominican friars, whose order was founded by Dominic de Guzman.--TR.

[18] In the story mentioned, the three monks were the old Roman god Bacchus and two of his satellites, in the disguise of Franciscan friars,--TR.

[19] According to a note to the Barcelona edition of this novel, Mendieta was a character well known in Manila, doorkeeper at the Alcaldia, impresario of children's theaters, director of a merry-go-round, etc.--TR.

[20] See Glossary.

[21] The "tobacco monopoly" was established during the administration of Basco de Vargas (1778-1787), one of the ablest governors Spain sent to the Philippines, in order to provide revenue for the local government and to encourage agricultural development. The operation of the monopoly, however, soon degenerated into a system of "graft"

and petty abuse which bore heartily upon the natives (see Zuniga's _Estadismo_), and the abolition of it in 1881 was one of the heroic efforts made by the Spanish civil administrators to adjust the archaic colonial system to the changing conditions in the Archipelago.--TR.

[22] As a result of his severity in enforcing the payment of sums due the royal treasury on account of the galleon trade, in which the religious orders were heavily interested, Governor Fernando de Bustillos Bustamente y Rueda met a violent death at the hands of a mob headed by friars, October 11, 1719. See Blair and Robertson, _The Philippine Islands_, Vol. XLIV; Montero y Vidal, _Historia General de Filipinas_, Vol. I, Chap. XXXV.--TR.

[23] A reference to the fact that the clerical party in Spain refused to accept the decree of Ferdinand VII setting aside the Salic law and naming his daughter Isabella as his successor, and, upon the death of Ferdinand, supported the claim of the nearest male heir, Don Carlos de Bourbon, thus giving rise to the Carlist movement. Some writers state that severe measures had to be adopted to compel many of the friars in the Philippines to use the feminine pronoun in their prayers for the sovereign, just whom the reverend gentlemen expected to deceive not being explained.--TR.

[24] An apothegm equivalent to the English, "He'll never set any rivers on fire."--TR.

[25] The name of a Carlist leader in Spain.--TR.

[26] A German Franciscan monk who is said to have invented gunpowder about 1330.

[27] "He says that he doesn't want it when it is exactly what he does want." An expression used in the mongrel Spanish-Tagalog 'market language' of Manila and Cavite, especially among the children,--somewhat akin to the English 'sour grapes.'--TR.

[28] Arms should yield to the toga (military to civil power). Arms should yield to the surplice (military to religious power),--TR.

[29] For _Peninsula_, i.e., Spain. The change of _n_ to _n_ was common among ignorant Filipinos.--TR.

[30] The syllables which constitute the first reading lesson in Spanish primers.--TR.

[31] A Spanish colloquial term ("cracked"), applied to a native of Spain who was considered to be mentally unbalanced from too long residence in the islands,--TR.

[32] This celebrated Lady was first brought from Acapulco, Mexico, by Juan Nino de Tabora, when he came to govern the Philippines in 1626. By reason of her miraculous powers of allaying the storms she was carried back and forth in the state galleons on a number of voyages, until in 1672 she was formally installed in a church in the hills northeast of Manila, under the care of the Augustinian Fathers. While her shrine was building she is said to have appeared to the faithful in the top of a large breadfruit tree, which is known to the Tagalogs as "antipolo"; hence her name. Hers is the best known and most frequented shrine in the country, while she disputes with the Holy Child of Cebu the glory of being the wealthiest individual in the whole archipelago.

There has always existed a pious rivalry between her and the Dominicans' Lady of the Rosary as to which is the patron saint of the Philippines, the contest being at times complicated by counterclaims on the part of St. Francis, although the entire question would seem to have been definitely settled by a royal decree, published about 1650, officially conferring that honorable post upon St. Michael the Archangel (San Miguel). A rather irreverent sketch of this celebrated queen of the skies appears in Chapter XI of Foreman's _The Philippine Islands_.--TR.