leaders had been vainly asking Spain for the restoration of their
rights and the return to the system of the Laws of the Indies. At the
time when America came to the Islands there was among them no Rizal,
with a knowledge of history that would enable him to recognize that
they were getting what they had been wanting, who could rise superior
to the unimportant detail of under what name or how the good came as
long as it arrived, and whose prestige would have led his countrymen to
accept his decision. Some leaders had one qualification, some another,
a few combined two, but none had the three, for a country is seldom
favored with more than one surpassingly great man at one time.





CHAPTER II

Rizal's Chinese Ancestry

Clustered around the walls of Manila in the latter half of the
seventeenth century were little villages the names of which, in some
instances slightly changed, are the names of present districts. A
fashionable drive then was through the settlement of Filipinos in
Bagumbayan--the "new town" to which Lakandola's subjects had migrated
when Legaspi dispossessed them of their own "Maynila." With the
building of the moat this village disappeared, but the name remained,
and it is often used to denote the older Luneta, as well as the drive
leading to it.

Within the walls lived the Spanish rulers and the few other persons
that the fear and jealousy of the Spaniard allowed to come in. Some
were Filipinos who ministered to the needs of the Spaniards, but the
greater number were Sangleyes, or Chinese, "the mechanics in all trades
and excellent workmen," as an old Spanish chronicle says, continuing:
"It is true that the city could not be maintained or preserved without
the Sangleyes."

The Chinese conditions of these early days are worth recalling, for
influences strikingly similar to those which affected the life of Jose
Rizal in his native land were then at work. There were troubled times
in the ancient "Middle Kingdom," the earlier name of the corruption
of the Malay Tchina (China) by which we know it. The conquering
Manchus had placed their emperor on the throne so long occupied by
the native dynasty whose adherents had boastingly called themselves
"The Sons of Light." The former liberal and progressive government,
under which the people prospered, had grown corrupt and helpless,
and the country had yielded to the invaders and passed under the
terrible tyranny of the Tartars.

Yet there were true patriots among the Chinese who were neither
discouraged by these conditions nor blind to the real cause of their
misfortunes. They realized that the easy conquest of their country
and the utter disregard by their people of the bad government which
had preceded it, showed that something was wrong with themselves.

Too wise to exhaust their land by carrying on a hopeless war,
they sought rather to get a better government by deserving it,
and worked for the general enlightenment, believing that it would
offer the most effective opposition to oppression, for they knew well
that an intelligent people could not be kept enslaved. Furthermore,
they understood that, even if they were freed from foreign rule, the
change would be merely to another tyranny unless the darkness of the
whole people were dispelled. The few educated men among them would
inevitably tyrannize over the ignorant many sooner or later, and it
would be less easy to escape from the evils of such misrule, for the
opposition to it would be divided, while the strength of union would
oppose any foreign despotism. These true patriots were more concerned
about the welfare of their country than ambitious for themselves,
and they worked to prepare their countrymen for self-government by
teaching self-control and respect for the rights of others.

No public effort toward popular education can be made under a bad
government. Those opposed to Manchu rule knew of a secret society
that had long existed in spite of the laws against it, and they used
it as their model in organizing a new society to carry out their
purposes. Some of them were members of this Ke-Ming-Tong or Chinese
Freemasonry as it is called, and it was difficult for outsiders to
find out the differences between it and the new Heaven-Earth-Man
Brotherhood. The three parts to their name led the new brotherhood
later to be called the Triad Society, and they used a triangle for
their seal.

The initiates of the Triad were pledged to one another in a blood
compact to "depose the Tsing [Tartar] and restore the Ming [native
Chinese] dynasty." But really the society wanted only gradual reform
and was against any violent changes. It was at first evolutionary, but
later a section became dissatisfied and started another society. The
original brotherhood, however, kept on trying to educate its
members. It wanted them to realize that the dignity of manhood is
above that of rank or riches, and seeking to break down the barriers
of different languages and local prejudice, hoped to create an united
China efficient in its home government and respected in its foreign
relations.

 * * * * *

It was the policy of Spain to rule by keeping the different elements
among her subjects embittered against one another. Consequently the
entire Chinese population of the Philippines had several times been
almost wiped out by the Spaniards assisted by the Filipinos and