The Social Cancer, by José Rizal - Home

CHAPTER LXIII 302
[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, ó Mis Viages por Este Pais, por Fray Joaquin Martinez de Zuñiga,
Agustino calzado." Padre Zuñiga 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. José
Rizal, by W. E. Retana (Madrid, 1907).
[9] Filipinas dentro de Cien Años, 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 orégano." W.E. Retana, in the appendix to Fray Martinez de Zuñiga'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