1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑8i.e., “It is better to die than to federate.”↑9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑16Seeante, p. 176.↑17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑22A reference toMatthew, v, 13–16.↑23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑28A required paper of identification carried by the natives, and for which they were taxed.↑29This was Pedro Alejandro Paterno.↑30These three sections are as follows:45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑31This section or error is as follows:53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑35i.e., “The offscouring;” literally “worthless soul.”↑36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑
1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑8i.e., “It is better to die than to federate.”↑9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑16Seeante, p. 176.↑17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑22A reference toMatthew, v, 13–16.↑23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑28A required paper of identification carried by the natives, and for which they were taxed.↑29This was Pedro Alejandro Paterno.↑30These three sections are as follows:45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑31This section or error is as follows:53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑35i.e., “The offscouring;” literally “worthless soul.”↑36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑
1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑8i.e., “It is better to die than to federate.”↑9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑16Seeante, p. 176.↑17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑22A reference toMatthew, v, 13–16.↑23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑28A required paper of identification carried by the natives, and for which they were taxed.↑29This was Pedro Alejandro Paterno.↑30These three sections are as follows:45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑31This section or error is as follows:53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑35i.e., “The offscouring;” literally “worthless soul.”↑36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑
1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑8i.e., “It is better to die than to federate.”↑9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑16Seeante, p. 176.↑17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑22A reference toMatthew, v, 13–16.↑23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑28A required paper of identification carried by the natives, and for which they were taxed.↑29This was Pedro Alejandro Paterno.↑30These three sections are as follows:45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑31This section or error is as follows:53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑35i.e., “The offscouring;” literally “worthless soul.”↑36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑
1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑8i.e., “It is better to die than to federate.”↑9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑16Seeante, p. 176.↑17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑22A reference toMatthew, v, 13–16.↑23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑28A required paper of identification carried by the natives, and for which they were taxed.↑29This was Pedro Alejandro Paterno.↑30These three sections are as follows:45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑31This section or error is as follows:53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑35i.e., “The offscouring;” literally “worthless soul.”↑36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑
1This was Fernando Primo de Rivera, whose term ended April 11, 1898.↑
2TheConsejo de Ministrosis the council formed by the ministers of the various departments, in order to discuss the most important and arduous matters, or for the purpose of working harmoniously in the discharge of their respective duties. The sovereign presides, or the minister chosen as chief of the cabinet, who is called president of the Council of Ministers. These councils are ordinary and extraordinary, according as they are held periodically or when demanded by circumstances. Thus the meetings of the council are analogous to those of the cabinet of the United States. SeeDic. encic. Hisp.-Amer., v, p. 823.↑
3i.e., “Dumb dogs not able to bark,” a portion ofIsaias lvi, 10.↑
4The Spanish Cortes is made up of the Senate (Senado) and the congress (congreso), and in them, together with the king, resides the legislative power, according to the constitution of 1876. The present Cortes is the outgrowth of the Cortes formerly assembled by the king before the adoption of the constitution, or rather it is the substitute that has supplanted them; for the inherent principle today is that sovereignty resides in the nation instead of the king. SeeDic. encic. Hisp.-Amer., v, pp. 1166, 1167.↑
5Seeante,pp. 195–201. See alsoNorth American Review, August, 1901, “The Katipunan of the Philippines,” by Col. L. W. V. Kennon, p. 212; and Primo de Rivera’sMemorial.↑
6The original iscarbonario,a word used to indicate the member of a secret society, or the society itself. It is from the Italiancarbonaro,literally coal or charcoal dealer, and its origin is the secret political sect of Italy, formed early in the nineteenth century, with the avowed purpose of destroying tyranny and establishing freedom.↑
7The first Filipino freemason lodge in the Philippines was founded in Cavite about 1860 by two Spanish naval officers under the name of Luz Filipina. It was established under the auspices of the Gran Oriente Lusitana, and was in correspondence with the Portuguese lodges at Macao and Hong-Kong. Gradually other lodges were established and natives and mestizos were admitted to membership. The “Gran Oriente” of the text is the Spanish division of the order, Spain and Portugal having split into two divisions after 1860. It is claimed by Catholics that the Katipunan was the fighting branch of the masonic order. It is probably true that it borrowed some few things from freemasonry in matters of form, but there the analogy seems to end. For the friar viewpoint of masonry in Spain and the Philippines, see Navarro’sAlgunos asuntos de actualidad(Madrid, 1897), pp. 221–277; and Pastells’sLa masonización de Filipinas. Sawyer’s account (Inhabitants of the Philippines, pp. 79–81) is very inadequate.↑
8i.e., “It is better to die than to federate.”↑
9This passage (1 Machabees, iii, 59), reads in the English Douay version: “For it is better for us to die in battle, than to see the evils of our nation, and of the holies.”↑
10i.e., “As long as I am the apostle, I shall honour my ministry,” a portion ofRomans, xi, 13.↑
11In the Ayer collection is a document dated Manila, January 17, 1888, by one Candido Garcia, a native Filipino, an inhabitant of San Felipe Neri, in which he complains against the friar parish priest Gregorio Chagra, O.S.F., who has endeavored to have him deported as anti-Spanish. The reason of this is because Garcia had complained that the friar disobeyed the law in regard to burials as well as other laws. He also accuses the friars of not wishing to have the Filipinos learn Spanish, as they desire them to have no communication with Spaniards. He thus charges the friars with disobedience and disloyalty.↑
12A brief statement by the pope of errors condemned in 1864, and known under the titleSyllabus errorum. It was appended to the encyclicalQuanta cura, condemning eighty doctrines, which it calls “the principal errors of our times.” These heresies had all previously been pointed out by Pius IX in consistorial allocutions, and encyclical and other apostolic letters. It is a protest against atheism, materialism, and other forms of infidelity. It condemns religious and civil liberty, separation of Church and State, and preëminence of the Church of Rome. See Philip Schaff’sCreeds of Christendom(New York, 1877), i, pp. 128–134 and ii, pp. 213–233 (this last the Latin and English text of theSyllabus.)↑
13We have taken the reading of the English Douay version. Translated directly from the Spanish, this verse reads: “If you be reproached for the name of Christ, you will be blessed; for the honor, glory, and virtue of God, and His own spirit rest upon you.”↑
14Bartolomé de las Casas or Casaus, who was born in Sevilla in 1474, and died in Madrid, in July, 1569, and because of his great exertions for the Indians called the “apostle of the Indies.” Much has been written concerning this romantic and sincere character of early American history. He wrote various books, some of which have been published. Mr. Ayer of Chicago possesses one volume in MS. of his three-volumeHistoria general de Indias. This history (covering the years 1492–1520) was begun in 1527 and completed in 1559.↑
15Aguinaldo states that after he had been driven to the mountains in May, 1897, he established a republic. SeeNorth Amer. Rev., August, 1901, p. 212. See also the constitution of the so-called republic inConstitución política de la Republica Filipina promulgada el dia 22 de Enero de 1899(1899).↑
16Seeante, p. 176.↑
17This isPsalm 34in the Douay version, but, as here, 35, in the Vulgate, and common English versions.Psalm 9in the Douay version is equivalent to 9 and 10 in the other versions. After verse 21 in the Douay version is the sub-head “Psalm according to the Hebrews,” and the following verses are numbered from unity. The Vulgate has the same heading, but regards the subject-matter as a new psalm.↑
18We follow the Douay version to the word “good” (Psalm 34, 11, and part of 12). The rest of the passage we translate directly, as it has no exact equivalent in this Psalm. The direct translation of the first two clauses of the Spanish is “Unjust witnesses have risen up, and charged me with things of which I am ignorant.”↑
19i.e., “Let another praise thee, and not thy own mouth,” the first half ofProverbs xxvii, 2.↑
20In the Douay version this verse reads: “For so is the will of God, that by doing well you may put to silence the ignorance of foolish men.”↑
21The Douay version reads: “But we renounce the hidden things of dishonesty, not walking in craftiness, nor adulterating the word of God; but by manifestation of the truth commending ourselves to every man’s conscience, in the sight of God.” The last clause above is evidently taken from2 Cor. i, 12.↑
22A reference toMatthew, v, 13–16.↑
23The first reference is toPsalm cviii, 2(Douay version) butcxix, common English version. The second reference is to1 Peter, iii, 16. Neither one is an exact quotation, and hence we translate directly.↑
24Thecuadrillerosformerly acted as a police in the Philippines. (See VOL. XVII, p. 333.) Theguardia civilor civil guard was created in imitation of theguardia civilof Spain (the most efficient body of police of that country, and analogous to thecarabinieriof Italy) in 1869. (See Montero y Vidal,Historia general, iii, p. 494.)↑
25Or robbers. They generally went in bands and had their retreats in the woods and hills.↑
26See Col. L. W. V. Kennon’s article in theNorth Amer. Review, for August, 1901, “The Katipunan of the Philippines.” Many other writers speak of this society, but as yet no real authentic account of it has appeared, as we are still too near it.↑
27This was Governor Fernando Primo de Rivera y Sobremonte, who wrote aMemorialon his record in the Philippines, which was published at Madrid in 1898.↑
28A required paper of identification carried by the natives, and for which they were taxed.↑
29This was Pedro Alejandro Paterno.↑
30These three sections are as follows:
45. The entire direction of public schools, in which the youth of Christian states are educated, except (to a certain extent) in the case of episcopal seminaries, may and must pertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the taking of degrees or the choice and approval of the teachers.
47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes intended for instruction in letters and philosophy, and for conducting the education of the young, should be freed from all ecclesiastical authority, government, and interference, and should be fully subject to the civil and political power, in conformity with the will of rulers and the prevalent opinions of the age.
48. This system of instructing youth, which consists in separating it from the Catholic faith and from the power of the Church, and in teaching exclusively, or at least primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.
It must be understood that Pius IX condemns these three sections as the entire eighty of theSyllabusas errors or heresies. (See Schaff’sCreeds of Christendom, ii, pp. 224, 225.)↑
31This section or error is as follows:
53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration and disposal of the civil power. (See Schaff’sCreeds of Christendom, ii, pp. 226, 227.)↑
32SeeVOL. LI, pp. 146, 147, note 103; andante, pp. 83, 84, note 33.↑
33TheCódigo de las siete partidas, so called because divided into seven parts, were compiled by Alfonso the Wise, the work of compilation beginning June 23, 1256, and being concluded probably in 1265. SeeDic. encic. Hisp.-Amer., xiv, pp. 982, 983.↑
34See Synopsis and extracts of the instructions given to Legazpi in ourVOL. II, pp. 89–100.↑
35i.e., “The offscouring;” literally “worthless soul.”↑
36i.e., “We are made as the refuse of this world, the offscouring of all even until now,” the last part of 1 Cor., iv, 13.↑
37ThisMemorialis most inadequately published in theRosary Magazine(a Dominican periodical) for 1900, by Ambrose Colman, O.P. It is translated only in part, the translation often being faulty and giving a wrong meaning, and translation and synopsis not always being sufficiently indicated.↑
38This “notice” does not appear in the copy printed (probably from one of the fifty copies) at the press of Viuda de M. Minuesa de los Rios, Madrid.↑