The Social Cancer, by José Rizal - Home
The Social Cancer, by José Rizal - Home
The Social Cancer, by José Rizal - Home
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
CHAPTER LXIII 302<br />
[3] Relation of the Zambals, <strong>by</strong> Domingo Perez, O.P.; manuscript dated 1680. <strong>The</strong> excerpts are taken from the<br />
translation in Blair and Robertson, <strong>The</strong> Philippine Islands, Vol. XLVII, <strong>by</strong> courtesy of the Arthur H. Clark<br />
Company, Cleveland, Ohio.<br />
[4] "Estadismo de las Islas Filipinas, ó Mis Viages por Este Pais, por Fray Joaquin Martinez de Zuñiga,<br />
Agustino calzado." Padre Zuñiga was a parish priest in several towns and later Provincial of his Order. He<br />
wrote a history of the conquest, and in 1800 accompanied Alava, the General de Marina, on his tours of<br />
investigation looking toward preparations for the defense of the islands against another attack of the British,<br />
with whom war threatened. <strong>The</strong> Estadismo, which is a record of these journeys, with some account of the rest<br />
of the islands, remained in manuscript until 1893, when it was published in Madrid.<br />
[5] Secular, as distinguished from the regulars, i.e., members of the monastic orders.<br />
[6] Sinibaldo de Mas, Informe sobre el estado de las Islas Filipinas en 1842, translated in Blair and<br />
Robertson's <strong>The</strong> Philippine Islands, Vol. XXVIII, p. 254.<br />
[7] Sic. St. John xx, 17.<br />
[8] This letter in the original French in which it was written is reproduced in the Vida y Escritos del Dr. <strong>José</strong><br />
<strong>Rizal</strong>, <strong>by</strong> W. E. Retana (Madrid, 1907).<br />
[9] Filipinas dentro de Cien Años, published in the organ of the Filipinos in Spain, La Solidaridad, in<br />
1889-90. This is the most studied of <strong>Rizal</strong>'s purely political writings, and the completest exposition of his<br />
views concerning the Philippines.<br />
[10] An English version of El Filibusterismo, under the title <strong>The</strong> Reign of Greed, has been prepared to<br />
accompany the present work.<br />
[11] "Que todo el monte era orégano." W.E. Retana, in the appendix to Fray Martinez de Zuñiga's Estadismo,<br />
Madrid, 1893, where the decree is quoted. <strong>The</strong> rest of this comment of Retana's deserves quotation as an<br />
estimate of the living man <strong>by</strong> a Spanish publicist who was at the time in the employ of the friars and<br />
contemptuously hostile to <strong>Rizal</strong>, but who has since 1898 been giving quite a spectacular demonstration of<br />
waving a red light after the wreck, having become his most enthusiastic, almost hysterical, biographer: "<strong>Rizal</strong><br />
is what is commonly called a character, but he has repeatedly demonstrated very great inexperience in the<br />
affairs of life. I believe him to be now about thirty-two years old. He is the Indian of most ability among those<br />
who have written."<br />
[12] From Valenzuela's deposition before the military tribunal, September sixth, 1896.<br />
[13] Capilla: the Spanish practise is to place a condemned person for the twenty-four hours preceding his<br />
execution in a chapel, or a cell fitted up as such, where he may devote himself to religious exercises and<br />
receive the final ministrations of the Church.<br />
[14] But even this conclusion is open to doubt: there is no proof beyond the unsupported statement of the<br />
Jesuits that he made a written retraction, which was later destroyed, though why a document so interesting,<br />
and so important in support of their own point of view, should not have been preserved furnishes an<br />
illuminating commentary on the whole confused affair. <strong>The</strong> only unofficial witness present was the<br />
condemned man's sister, and her declaration, that she was at the time in such a state of excitement and distress<br />
that she is unable to affirm positively that there was a real marriage ceremony performed, can readily be<br />
accepted. It must be remembered that the Jesuits were themselves under the official and popular ban for the<br />
part they had played in <strong>Rizal</strong>'s education and development and that they were seeking to set themselves right<br />
in order to maintain their prestige. Add to this the persistent and systematic effort made to destroy every scrap