REPUBLIC OF THE PHILIPPINES

COMMISSION ON HIGHER EDUCATION

Colegio de San Juan Samar
Libertad, Lavezares Northern Samar

Readings
s in
Philippine History

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Instructor: _________MR. JAIME C. PORTES JR.__________

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CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 1

 LESSON 2.1
FIRST VOYAGE AROUND THE WORLD
BY MAGELLAN
Translated from the accounts of Antonio Pigafetta accompanied by
original documents, with notes and introduction by Lord Stanley of
Alderley.
Saturday, the 16th of March, 1521, we arrived at daybreak in sight of a high
island, three hundred leagues distant from the before-mentioned Thieves'
island. This isle is named Zamal. The next day the captain-general wished to
land at another uninhabited island near the first, to be in greater security and
to take water, also to repose there a few days. He set up there two tents on
shore for the sick, and had a sow killed for them.

Monday, the 18th of March, after dinner, we saw a boat come towards us
with nine men in it: upon which the captain-general ordered that no one
should move or speak without his permission. When these people had come
into this island towards us, immediately the principal one amongst them went
towards the captain-general with demonstrations of being very joyous at our
arrival. Five of the most showy of them remained with us, the others who
remained with the boat went to call some men who were fishing, and
afterwards all of them came together. The captain seeing that these people
were reasonable, ordered food and drink to be given them, and he gave them
some red caps, looking glasses, combs, bells, ivory, and other things. When
these people saw the politeness of the captain, they presented some fish,
and a vessel of palm wine, which they call in their language Uraca; figs more
than a foot long, and others smaller and of a better savour, and two cochos. At
that time, they had nothing to give him, and they made signs to us with their
hands that in four days, they would bring us Umai, which is rice, cocos, and
many other victuals. To explain the kind of fruits above-named it must be
known that the one which they call cochi, is the fruit which the palm trees
bear. And as we have bread, wine, oil, and vinegar, proceeding from different
kinds, so these people have those things proceeding from these palm trees
only. It must be said that wine proceeds from the said palm trees in the
following manner. They make a hole at the summit of the tree as far as its
heart, which is named palmito, from which a liquor comes out in drops down
the tree, like white must, which is sweet, but with somewhat of bitter. They
have canes as thick as the leg, in which they draw off this liquor, and they
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 2
fasten them to the tree from the evening till next morning, and from the
morning to the evening, because this liquor comes little by little. This palm
produces a fruit named cocho, which is as large as the head, or thereabouts:
its first husk is green, and two fingers in thickness, in it they find certain
threads, with which they make the cords for fastening their boats. Under this
husk, there is another very hard, and thicker than that of a walnut. They burn
this second rind, and make with it a powder which is useful to them. Under
this rind, there is a white marrow of a finger's thickness, which they eat fresh
with meat and fish, as we do bread, and it has the taste of an almond, and if
anyone dried it he might make bread of it. From the middle of this marrow
there comes out a clear sweet water, and very cordial, which, when it has
rested a little, and settled, congeals and becomes like an apple.

When they wish to make oil, they take this fruit, the coco, and let it rot, then
they corrupt this marrow in the water, then they boil it, and it becomes oil in
the manner of butter. When they want to make vinegar, they let the water in
the cocoa-nut get bad, and they put it in the sun, when it turns to vinegar like
white wine. From this fruit milk also can be made, as we experienced, for we
scraped this marrow and then put it with its water, and passed it through a
cloth, and thus it was milk like that of goats. This kind of palm tree is like the
date-palm, but not so rugged. Two of these trees can maintain a family of ten
persons: but they do not draw wine as above-mentioned always from one tree,
but draw from one for eight days, and from the other as long. For if they did
not, otherwise the trees would dry up. In this manner they last a hundred
years.

These people became very familiar and friendly with us, and explained
many things to us in their language, and told us the names of some islands,
which we saw with our eyes before us. The island where they dwelt is called
Zuluam, and it is not large. As they were sufficiently agreeable and
conversable, we had great pleasure with them. The captain seeing that they
were of this good condition, to do them greater honor conducted them to
the ship, and showed them all his goods, that is to say, cloves, cinnamon,
pepper, ginger, nutmeg, mace, gold and all that was in the ship. He also had
some shots fired with his artillery, at which they were so much afraid that
they wished to jump from the ship into the sea. They made signs that the
things, which the captain had shown them, grew where we were going. When
they wished to leave us, they took leave of the captain and of us with very
good manners and gracefulness, promising us to come back to see us. The
island we were at was named Humunu; nevertheless because we found
there two springs of very fresh water we named it the Watering Place of good
signs, and because we found here the first signs of gold. There is much white
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 3
coral to be found here, and large trees which bear fruit smaller than an
almond, and which are like pines. There were also many palm trees both good

and bad. In this place there were many circumjacent islands, on which
account we named them the archipelago of St. Lazarus, because we stayed
there on the day and feast of St. Lazarus. This region and archipelago is in ten
degrees north latitude, and a hundred and sixty-one degrees longitude from
the line of demarcation.

Friday, the 22nd of March, the above-mentioned people, who had promised us
to return, came about midday, with two boats laden with the said fruit cochi,
sweet oranges, a vessel of palm wine, and a cock, to give us to understand
that they had poultry in their country, so that we bought all that they
brought. The lord of these people was old, and had his face painted, and had
gold rings suspended to his ears, which they name Schione, and the others
had many bracelets and rings of gold on their arms, with a wrapper of linen
round their head. We remained at this place eight days: the captain went
there every day to see his sick men, whom he had placed on this island to
refresh them: and he gave them himself every day the water of this said fruit
the cocho, which comforted them much. Near this isle is another where there
are a kind of people who wear holes in their ears so large that they can pass
their arms through them; these people are Caphre, that is to say, Gentiles,
and they go naked, except that round their middles they wear cloth made of
the bark of trees. But there are some of the more remarkable of them who
wear cotton stuff, and at the end of it there is some work of silk done with a
needle. These people are tawny, fat, and painted, and they anoint
themselves with the oil of coconuts and sesame, to preserve them from the
sun and the wind. Their hair is very black and long, reaching to the waist, and
they carry small daggers and knives, ornamented with gold, and many other
things, such as darts, harpoons, and nets to fish, like........., and their boats
are like ours.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 4

The Monday of Passion week, the 25th of March, and feast of our Lady, in the
afternoon, and being ready to depart from this place, I went to the side of our
ship to fish. And putting my feet on a spar to go down to the store room, my
feet slipped because it had rained, and I fell into the sea without any one
seeing me. Being near drowning by luck I found at my left hand the sheet of
the large sail which was in the sea. I caught hold of it and began to cry out till
they came to help and pick me up with the boat. I was assisted not by my
merits, but by the mercy and grace of the fountain of pity. That same day, we
took the course between west and southwest, and passed amidst four small
islands, that is to say, Cenalo, Huinanghar, Ibusson, and Abarien.

Thursday, the 28th of March, having seen the night before fire upon an island,
at the morning we came to anchor at this island; where we saw a small boat
which they call Boloto, with eight men inside, which approached the
ship of the captain-general. Then a slave of the captain's, who was from
Sumatra, otherwise named Traprobana, spoke from afar to these people, who
understood his talk, and came near to the side of the ship, but they withdrew
immediately, and would not enter the ship from fear of us. So the captain
seeing that they would not trust to us showed them a red cap, and other
things, which he had tied and placed on a little plank, and the people in the
boat took them immediately and joyously, and then returned to advise their
king. Two hours afterwards, or thereabouts, we saw come two long boats,
which they call Ballanghai, full of men. In the largest of them was their king
sitting under an awning of mats; when they were near the ship of the captain-
general, the said slave spoke to the king, who understood him well, because in
these countries the kings know more languages than the common people.
Then the king ordered some of his people to go to the captain's ship, whilst he
would not move from his boat, which was near enough to us. This was done,
and when his people returned to the boat, he went away at once. The captain
gave good entertainment to the men who came to his ship, and gave
them all sorts of things, on which account the king wished to give the captain
a rather large bar of solid gold, and a chest full of ginger. However, the captain
thanked him very much but would not accept the present. After that, when it
was late, we went with the ships near to the houses and abode of the king.

The next day was Good Friday. The captain sent on shore the before-
mentioned slave, who was our interpreter, to the king to beg him to give him
for money some provisions for his ships, sending him word that he had not
come to his country as an enemy, but as a friend. The king on hearing this
came with seven or eight men in a boat, and entered the ship, and embraced
the captain, and gave him three china dishes covered with leaves full of rice,
and two dorades, which are rather large fish, and of the sort above-
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 5
mentioned, and he gave him several other things. The captain gave this king a
robe of red and yellow cloth, made in the Turkish fashion, and a very fine red
cap, and to his people he gave to some of them knives, and to others mirrors.
After that refreshments were served up to them. The captain told the king,
through the said interpreter, that he wished to be with him, cassi cassi, that
is to say, brothers. To which the king answered that he desired to be the same
towards him. After that the captain showed
him cloths of different colours, linen, coral, and much other merchandise, and
all the artillery, of which he had some pieces fired before him, at which the
king was much astonished; after that the captain had one of his soldiers
armed with white armour, and placed him in the midst of three comrades,
who struck him with swords and daggers. The king thought this very strange,
and the captain told him, through the interpreter, that a man thus in white
armour was worth a hundred of his men; he answered that it was true; he was
further informed that there were in each ship two hundred like that man.
After that the captain showed him a great number of swords, cuirasses, and
helmets, and made two of the men play with their swords before the king; he
then showed him the sea chart and the ship compass, and informed him how
he had found the strait to come there, and of the time which he had spent in
coming; also of the time he had been without seeing any land, at which the
king was astonished. At the end the captain asked if he would be pleased that
two of his people should go with him to the places where they lived, to
see some of the things of his country. This the king granted, and I went with
another.

When I had landed, the king raised his hands to the sky, and turned to us
two, and we did the same as he did; after that he took me by the hand, and
one of his principal people took my companion, and led us under a place
covered with canes, where there was a ballanghai, that is to say, a boat,
eighty feet long or thereabouts, resembling a fusta. We sat with the king upon
its poop, always conversing with him by signs, and his people stood up
around us, with their swords, spears, and bucklers. Then the king ordered to
be brought a dish of pig's flesh and wine. Their fashion of drinking is in this
wise, they first raise their hands to heaven, then take the drinking vessel in
their right hand, and extend the left hand closed towards the people. This
the king did, and presented to me his fist, so that I thought that he wanted to
strike me; I did the same thing towards him; so with this ceremony, and other
signs of friendship, we banqueted, and afterwards supped with him.

WORKSHEET 2.1A
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CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 6
YEAR/SECTION: DATE:

SOURCE ANALYSIS

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What do you know about the author that may shape his/her perspective?

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Who is the intended audience of the primary source?

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Where and when was the primary source published or created?

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Describe the historical context. What was happening during this event or time
period?

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 7

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WORKSHEET 2.1B
NAME: SCORE:

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CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 8

 SOURCE SUMMARY

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suggest/shows that

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CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS 9

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LESSON 2.2
CUSTOMS OF THE
TAGALOGS
From the Two Relations by Juan de Plasencia, O.S.F.
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
10
 After receiving your Lordship's letter, I wished to
reply immediately; but I postponed my answer in order
that I might first thoroughly inform myself in regard to
your request, and to avoid discussing the conflicting
reports of the Indians, who are wont to tell what suits
their purpose. Therefore, to this end, I collected Indians
from different districts - old men, and those of most
capacity, all known to me; and from them I have
obtained the simple truth, after weeding out much
foolishness, in regard to their government,
administration of justice, inheritances, slaves, and
dowries. It is as follows:

Customs of the Tagalogs

This people always had chiefs, called by them
datos, who governed them and were captains in their
wars, and whom they obeyed and reverenced. The
subject who committed any offense against them, or
spoke but a word to their wives and children, was
severely punished.
These chiefs ruled over but few people; sometimes
as many as a hundred houses, sometimes even less than
thirty. This tribal gathering is called in Tagalo a
barangay. It was inferred that the reason for giving
themselves this name arose from the fact (as they are
classed, by their language, among the Malay nations)
that when they came to this land, the head of the
barangay, which is a boat, thus called—as is discussed
at length in the first chapter of the first ten chapters—
became a dato. And so, even at the present day, it is
ascertained that this barangay in its origin was a family
of parents and children, relations and slaves. There were
many of these barangays in each town, or, at least, on
account of wars, they did not settle far from one another.
They were not, however, subject to one another, except in
friendship and relationship. The chieves, in their
various wars, helped one another with their respective
barangays.
In addition to the chiefs, who corresponded to our
knights, there were three castes: nobles, commoners,
and slaves. The nobles were the free -born whom they
call maharlica. They did not pay tax or tribute to the
dato, but must accompany him in war, at their own
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
11
 expense. The chief offered them beforehand a feast,
and afterward they divided the spoils. Moreover, when
the dato went upon the water those whom he summoned
rowed for him. If he built a house, they helped him, and
had to be fed for it. The same was true when the whole
barangay went to clear up his lands for tillage. The lands
which they inhabited were divided among the whole
barangay, especially the irrigated portion, and thus each
one knew his own. No one belonging to another barangay
would cultivate them unless after purchase or
inheritance. The lands on the tingues, or
mountainridges, are not divided, but owned in common
by the barangay. Consequently, at the time of the
rice harvest, any individual of any particular
barangay, although he may have come from some other
village,
if he commences to clear any land may sow it, and no one can
compel him to abandon it. There are some villages (as, for example,
Pila de la Laguna) in which these nobles, or maharlicas, paid
annually to the dato a hundred gantas of rice. The reason for this
was, at the time of their settlement, another chief occupied the
lands, which the new chief, upon his arrival, bought with his own
gold; and therefore the members of his barangay paid him for the
arable land, and he divided it, among those whom he saw fit to
reward. But now, since the advent of the Spaniards, it is not so
divided.
The chieves in the villages had also fisheries, with established
limits, and sections of the rivers for markets. At these, no one could
fish, or trade in the markets, without paying for the privilege, unless
he belonged to the chief's barangay or village.
The commoners are called aliping namamahay. They are
married, and serve their master, whether he be a dato or not, with
half of their cultivated lands, as was agreed upon in the
beginning. They accompanied him whenever he went beyond the
island, and rowed for him. They live in their own houses, and are
lords of their property and gold. Their children inherit it, and enjoy
their property and lands. The children, then, enjoy the rank of their
fathers, and they cannot be made slaves (sa guiguilir) nor can
either parents or children be sold. If they should fall by inheritance
into the hands of a son of their master who was going to dwell in
another village, they could not be taken from their own village
and carried with him; but they would remain in their native village,
doing service there and cultivating the sowed lands.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

12
 The slaves are called aliping sa guiguilir. They serve their
master in his house and on his cultivated lands, and may be sold.
The master grants them, should he see fit, and providing that he
has profited through their industry, a portion of their harvests, so
that they may work faithfully. For these reasons, servants who are
born in the house of their master are rarely, if ever, sold. That is the
lot of captives in war, and of those brought up in the harvest fields.
Those to whom a debt was owed transferred the debt to
another, thereby themselves making a profit, and reducing the
wretched debtors to a slavery which was not their natural lot. If any
person among those who were made slaves (sa guiguilir)—through
war, by the trade of goldsmith, or otherwise—happened to possess
any gold beyond the sum that he had to give his master, he
ransomed himself, becoming thus a namamahay, or what we call a
commoner. The price of this ransom was never less than five taels,
and from that upwards; and if he gave ten or more taels, as they
might agree, he became wholly free. An amusing ceremony
accompanied this custom. After having divided all the trinkets
which the slave possessed, if he maintained a house of his
own, they divided even the pots and jars, and if an odd one of these
remained, they broke it; and if a piece of cloth were left, they parted
it in the middle.
The difference between the aliping namamahay and the
aliping sa guiguilir, should be noted; for, by a confusion of the two
terms, many have been classed as slaves who really are not. The
Indians seeing that the alcaldes-mayor do not understand this,
have adopted the custom of taking away the children of the aliping
namamahay, making use of them as they would of the aliping sa
guiguilir, as servants in their households, which is illegal, and if the
aliping namamahay should appeal to justice, it is proved that he is
an aliping as well as his father and mother before him and no
reservation is made as to whether he is aliping namamahay or
atiping sa guiguilir. He is at once considered an alipin, without
further declaration. In this way he becomes a sa guiguilir, and is
even sold. Consequently, the alcaldes-mayor should be instructed
to ascertain, when anyone asks for his alipin, to which class he
belongs, and to have the answer put in the document that they give
him.
In these three classes, those who are maharlicas on both the
father's and mother's side continue to be so forever; and if it happens
that they should become slaves, it is through marriage, as I shall soon
explain. If these maharlicas had children among their slaves, the
children and their mothers became free; if one of them had children
by the slave-woman of another, she was compelled, when pregnant, to
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
13
 give her master half of a gold tael, because of her risk of death, and
for her inability to labor during the pregnancy. In such a case half of
the child was free - namely, the half belonging to the father, who
supplied the child with food. If he did not do this, he showed that he
did not recognize him as his child, in which case the latter was wholly
a slave. If a free woman had children by a slave, they were all free,
provided he were not her husband.
If two persons married, of whom one was a maharlica and the
other a slave, whether namamahay or sa guiguilir, the children were
divided: the first, whether male or female, belonged to the father, as
did the third and fifth; the second, the fourth, and the sixth fell to the
mother, and so on. In this manner, if the father were free, all those
who belonged to him were free; if he were a slave, all those who
belonged to him were slaves; and the same applied to the mother. If
there should not be more than one child he was half free and half
slave. The only question here concerned the division, whether the
child were male or female. Those who became slaves fell under the
category of servitude which was their parent's, either namamahay or
sa guiguilir. If there were an odd number of children, the odd one was
half free and half slave. I have not been able to ascertain with any
certainty when or at what age the division of children was made, for
each one suited himself in this respect. Of these two kinds of slaves
the sa guiguilir could be sold, but not the namamahay and their
children, nor could they be transferred. However, they could be
transferred from the barangay by inheritance, provided they remained
in the same village.
The maharlicas could not, after marriage, move from one village
to another, or from one barangay to another, without paying a certain
fine in gold, as arranged among them. This fine was larger or smaller
according to the inclination of the different villages, running from one
to three taels and a banquet to the entire barangay. Failure to pay the
fine might result in a war between the barangay which the person left
and the one which he entered. This applied equally to men and
women, except that when one married a woman of another village, the
children were afterwards divided equally between the two barangays.
This arrangement kept them obedient to the dato, or chief, which is
no longer the case—because, if the dato is energetic and commands
what the religious fathers enjoin him, they soon leave him and go to
other villages and other datos, who endure and protect them and do
not order them about. This is the kind of dato that they now prefer,
not him who has the spirit to command. There is a great need of
reform in this, for the chiefs are spiritless and faint-hearted.
Investigations made and sentences passed by the dato must
take place in the presence of those of his barangay. If any of the
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
14
 litigants felt himself aggrieved, an arbiter was unanimously named
from another village or barangay, whether he were a dato or not; since
they had for this purpose some persons, known as fair and just
men, who were said to give true judgment according to their
customs. If the controversy lay between chieves, when they wished to
avoid war, they also convoked judges to act as arbiters; they did the
same if the disputants belonged to two different barangays. In this
ceremony they always had to drink, the plaintiff inviting the others.
They had laws by which they condemned to death a man of
low birth who insulted the daughter or wife of a chief; likewise
witches, and others of the same class.
They condemned no one to slavery, unless he merited the
death-penalty. As for the witches, they killed them, and their
children and accomplices became slaves of the chief, after he had
made some recompense to the injured person. All other
offenses were punished by fines in gold, which, if not paid with
promptness, exposed the culprit to serve, until the payment should
be made, the person aggrieved, to whom the money was to be paid.
This was done in the following way: Half the cultivated lands and
all their produce belonged to the master. The master provided the
culprit with food and clothing, thus enslaving the culprit and his
children until such time as he might amass enough money to pay
the fine. If the father should by chance pay his debt, the master
then claimed that he had fed and clothed his children, and should
be paid therefor. In this way he kept possession of the children if
the payment could not be met. This last was usually the case, and
they remained slaves. If the culprit had some relative or friend
who paid for him, he was obliged to render the latter half his
service until he was paid - not, however, service within the house as
aliping sa guiguilir, but living independently, as aliping
namamahay. If the creditor were not served in this wise, the culprit
had to pay the double of what was lent him. In this way slaves were
made by debt: either sa guiguilir, if they served the master to whom
the judgment applied; or aliping namamahay, if they served
the person who lent them wherewith to pay.
In what concerns loans, there was formerly, and is today, an
excess of usury, which is a great hindrance to baptism as well as to
confession; for it turns out in the same way as I have showed in the
case of the one under judgment, who gives half of his cultivated
lands and profits until he pays the debt. The debtor is condemned
to a life of toil; and thus borrowers become slaves, and after the
death of the father the children pay the debt. Not doing so, double
the amount must be paid. This system should and can be reformed.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

15
 As for inheritances, the legitimate children of a father and
mother inherited equally, except in the case where the father and
mother showed a slight partiality by such gifts as two or three gold
taels, or perhaps a jewel.
When the parents gave a dowry to any son, and, when, in
order to marry him to a chief's daughter, the dowry was greater
than the sum given the other sons, the excess was not counted in
the whole property to be divided. But any other thing that should
have been given to any son, though it might be for some necessity,
was taken into consideration at the time of the partition of the
property, unless the parents should declare that such a bestowal
was made outside of the inheritance. If one had had children by
two or more legitimate wives, each child received the
inheritance and dowry of his mother, with its increase, and that
share of his father's estate which fell to him out of the whole. If a
man had a child by one of his slaves, as well as legitimate children,
the former had no share in the inheritance; but the legitimate
children were bound to free the mother, and to give him
something - a tael or a slave, if the father were a chief; or if,
finally, anything else were given it was by the unanimous
consent of all. If besides his legitimate children, he had also some
son by a free unmarried woman, to whom a dowry was given but
who was not considered as a real wife, all these were classed as
natural children, although the child by the unmarried woman
should have been begotten after his marriage. Such children did
not inherit equally with the legitimate children, but only the third
part. For example, if there were two children, the legitimate one had
two parts, and the one of the inaasava one part. When there were
no children by a legitimate wife, but only children by an unmarried
woman, or inaasava, the latter inherited all. If he had a child by a
slave woman, that child received his share as above stated. If there
were no legitimate or natural child, or a child by an inaasava,
whether there was a son of a slave woman or not, the inheritance
went only to the father or grandparents, brothers, or nearest
relatives of the deceased, who gave to the slave-child as above
stated.
In the case of a child by a free married woman, born while she
was married, if the husband punished the adulterer this was
considered a dowry; and the child entered with the others into
partition in the inheritance. His share equaled the part left by
the father, nothing more. If there were no other sons than he, the
children and the nearest relatives inherited equally with him. But if
the adulterer were not punished by the husband of the woman who
had the child, the latter was not considered as his child, nor did he
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
16
 inherit anything. It should be noticed that the offender was not
considered dishonored by the punishment inflicted, nor did the
husband leave the woman. By the punishment of the father the child
was fittingly made legitimate.
Adopted children, of whom there are many among them,
inherit the double of what was paid for their adoption. For example,
if one gold tael was given that he might be adopted when the first
father died, the child was given [in inheritance] two taels. But if this
child should die first, his children do not inherit from the second
father, for the arrangement stops at that point.
This is the danger to which his money is exposed, as well as
his being protected as a child. On this account this manner of
adoption common among them is considered lawful.
Dowries are given by the men to the women's parents. If the
latter are living, they enjoy the use of it. At their death, provided the
dowry has not been consumed, it is divided like the rest of the
estate, equally among the children, except in case the father should
care to bestow something additional upon the daughter. If the wife,
at the time of her marriage, has neither father, mother, nor
grandparents, she enjoys her dowry - which, in such a case, belongs
to no other relative or child. It should be noticed that unmarried
women can own no property, in land or dowry, for the result of all
their labors accrues to their parents.
In the case of a divorce before the birth of children, if the wife
left the husband for the purpose of marrying another, all her dowry
and an equal additional amount fell to the husband; but if she left
him, and did not marry another, the dowry was returned. When the
husband left his wife, he lost the half of the dowry, and the other
half was returned to him. If he possessed children at the time of his
divorce, the whole dowry and the fine went to the children, and was
held for them by their grandparents or other responsible relatives.
I have also seen another practice in two villages. In one case,
upon the death of the wife who in a year's time had borne no
children, the parents returned one-half the dowry to the
husband whose wife had died.
In the other case, upon the death of the husband, one-half the dowry
was returned to the relatives of the husband. I have ascertained that
this is not a general practice; for upon inquiry I learned that when
this is done it is done through piety, and that all do not do it.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

17
 In the matter of marriage dowries which fathers bestow upon
their sons when they are about to be married, and half of which is
given immediately, even when they are only children, there is a
great deal more complexity. There is a fine stipulated in the contract,
that he who violates it shall pay a certain sum which varies according
to the practice of the village and the affluence of the individual. The
fine was heaviest if, upon the death of the parents, the son or
daughter should be unwilling to marry because it had been arranged
by his or her parents. In this case the dowry which the parents had
received was returned and nothing more. But if the parents were
living, they paid the fine, because it was assumed that it had been
their design to separate the children.

The above is what I have been able to ascertain clearly

concerning customs observed among these natives in all this Laguna
and the tingues, and among the entire Tagalo race. The old men say
that a dato who did anything contrary to this would not be esteemed;
and, in relating tyrannies which they had committed, some
condemned them and adjudged them wicked.

Others, perchance, may offer a more extended narrative, but

leaving aside irrelevant matters concerning government and justice
among them, a summary of the whole truth is contained in the above.
I am sending the account in this clear and concise form because I
had received no orders to pursue the work further. Whatever may be
decided upon, it is certainly important that it should be given to the
alcal-des-mayor, accompanied by an explanation; for the absurdities
which are to be found in their opinions are indeed pitiable.

May our Lord bestow upon your Lordship His grace and spirit,
so that in every step good fortune may be yours; and upon every
occasion may your Lordship deign to consider me your humble
servant, to be which would be the greatest satisfaction and favor that
I could receive. Nagcarlán, October 21, 1589.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

18
 Fray Juan De Plase

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 SOURCE ANALYSIS

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Where and when was the primary source published or created?

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 ________________________________________________________________

________________________________________________________________

LESSON 2.3
KARTILYA NG
KATIPUNAN
Ni Emilio Jacinto

Ang buhay na hindi ginugugol sa isang malaki at banal na

kadahilanan ay kahoy na walang lilim, kundi damong
makamandag.
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
23
 Ang gawang magaling na nagbuhat sa paghahambog o
pagpipita sa sarili, at hindi talagang nasang gumawa ng
kagalingan, ay di kabaitan.

Ang tunay na kabanalan ay ang pagkakawang-gawa, ang

pag-ibig sa kapwa at ang isukat ang bawat kilos, gawa't
pangungusap sa talagang Katuwiran.

Maitim man o maputi ang kulay ng balat, lahat ng tao'y

magkakapantay; mangyayaring ang isa'y hihigtan sa
dunong, sa yaman, sa ganda...; ngunit di mahihigtan sa
pagkatao.

Ang may mataas na kalooban, inuuna ang puri kaysa

pagpipita sa sarili; ang may hamak na kalooban, inuuna
ang pagpipita sa sarili kaysa sa puri.

Sa taong may hiya, salita'y panunumba.

Huwag mong sayangin ang panahon; ang yamang nawala'y

mangyayaring magbalik; ngunit panahong nagdaan ay di
na muli pang magdadaan.

Ipagtanggol mo ang inaapi; kabakahin ang umaapi.

Ang mga taong matalino'y ang may pag-iingat sa bawat

sasabihin; matutong ipaglihim ang dapat ipaglihim.

Sa daang matinik ng buhay, lalaki ang siyang patnugot ng

asawa at mga anak; kung ang umaakay ay tungo sa
sama, ang pagtutunguhan ng inaakay ay kasamaan din.

Ang babae ay huwag mong tingnang isang bagay na

libangan lamang, kundi isang katuwang at karamay sa
mga kahirapan nitong buhay; gamitin mo nang buong
pagpipitagan ang kanyang kahinaan, at alalahanin
ang inang pinagbuharan at nag-iwi sa iyong kasanggulan.

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

24
 Ang di mo ibig gawin sa asawa mo, anak at kapatid, ay
huwag mong gagawin sa asawa, anak at kapatid ng iba.

WORKSHEET 2.3A
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_____________________________________________________________________

_____________________________________________________________________

Who is the intended audience of the primary source?

_____________________________________________________________________

_____________________________________________________________________

Where and when was the primary source published or created?

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Describe the historical context. What was happening during this event or time
period?

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 _____________________________________________________________________

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 (the author)

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CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

28
 LESSON 2.4
DECLARATION OF THE
PHILIPPINE INDEPENDENCE
Translation by Sulpicio Guevara

In the town of Cavite-Viejo, Province of Cavite, this 12th day of

June 1898:

BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor

and Special
Delegate designated to proclaim and solemnize this
Declaration of Independence by the Dictatorial
Government of the Philippines, pursuant to, and by virtue of,

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

29
 a Decree issued by the Engregious Dictator Don Emilio
Aguinaldo y Famy,

The undersigned assemblage of military chiefs and others of

the army who could not attend, as well as the representatives
of the various towns,

Taking into account the fact that the people of this country are
already tired of bearing the ominous joke of Spanish
domination,

Because of arbitrary arrests and abuses of the Civil Guards

who cause deaths in connivance with and even under the
express orders of their superior officers who at times would
order the shooting of those placed under arrest under the
pretext that they attempted to escape in violation of known
Rules and Regulations, which abuses were left unpunished,
and because of unjust deportations of illustrious Filipinos,
especially those decreed by General Blanco at the
instigation of the Archbishop and friars interested in keeping
them in ignorance for egoistic and selfish ends, which
deportations were carried out through processes more
execrable than those of the Inquisition which every civilized
nation repudiates as a trial without hearing.

Had resolved to start a revolution in August 1896 in order to

regain the independence and sovereignty of which the people
had been deprived by Spain through Governor Miguel Lopez
de Legazpi who, continuing the course followed by his
predecessor Ferdinand Magellan who landed on the shores of
Cebu and occupied said Island by means of a Pact of
Friendship with Chief Tupas, although he was killed in the
battle that took place in said shores to which battle he was
provoked by Chief Kalipulako of Mactan who suspected his
evil designs, landed on the Island of Bohol by entering also
into a Blood Compact with its Chief Sikatuna, with the
purpose of later taking by force the Island of Cebu, and
because his successor Tupas did not allow him to occupy it,
he went to Manila, the capital, winning likewise the
friendship of its Chiefs Soliman and Lakandula, later taking
possession of the city and the whole Archipelago in the name
of Spain by virtue of an order of King Philip II, and with these
historical precedents and because in international law the
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
30
 prescription established by law to legalize the vicious
acquisition of private property is not recognized, the
legitimacy of such revolution can not be put in doubt
which was calmed but not complete stifled by the
pacification proposed by Don Pedro A. Paterno with Don
Emilio Aguinaldo as President of the Republic
established in Biak-na-Bato and accepted by Governor-
General Don Fernando Primo De Rivera under terms, both
written and oral, among them being a general amnesty for all
deported and convicted persons; that by reason of the non-
fulfillment of some of the terms, after the destruction of the
plaza of Cavite, Don Emilio Aguinaldo returned in order to
initiate a new revolution and no sooner had he given the
order to rise on the 31st of last month when several towns
anticipating the revolution, rose in revolt on the 28th , such
that a Spanish contingent of 178 men, between Imus Cavite-
Viejo, under the command of major of the Marine Infantry
capitulated , the revolutionary movement spreading like wild
fire to other towns of Cavite and the other provinces of
Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong,
some of them with seaports and such was the success of the
victory of our arms, truly marvelous and without equal in the
history of colonial revolutions that in the first mentioned
province only the Detachments in Naic and Indang remained
to surrender; in the second all Detachments had been wiped
out; in the third the resistance of the Spanish forces was
localized in the town of San Fernando where the greater part
of them are concentrated, the remainder in Macabebe,
Sexmoan, and Guagua; in the fourth, in the town of Lipa; in
the fifth, in the capital and in Calumpit; and in last two
remaining provinces, only in their respective capitals, and the
city of Manila will soon be besieged by our forces as well as
the provinces of Nueva Ecija, Tarlac, Pangasinan, La Union,
Zambales, and some others in the Visayas where the
revolution at the time of the pacification and others even
before, so that the independence of our country and
the revindication of our sovereignty is assured.

And having as witness to the rectitude of our intentions the Supreme

Judge of the Universe, and under the protection of our Powerful and
Humanitarian Nation, The United States of America, we do hereby
proclaim and declare solemnly in the name by authority of the people
of these Philippine Islands,

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

31
That they are and have the right to be free and independent; that they
have ceased to have allegiance to the Crown of Spain; that all political
ties between them are should be completely severed and annulled;
and that, like other free and independent States, they enjoy the full
power to make War and Peace, conclude commercial treaties, enter
into alliances, regulate commerce, and do all other acts and things
which and Independent State Has right to do,

And imbued with firm confidence in Divine Providence, we hereby

mutually bind ourselves to support this Declaration with our lives, our
fortunes, and with our sacred possession, our Honor.

We recognize, approve, and ratify, with all the orders emanating from
the same, the Dictatorship established by Don Emilio Aguinaldo
whom we reverse as the Supreme Head of this Nation, which today
begins to have a life of its own, in the conviction that he has been the
instrument chosen by God, in spite of his humble origin, to effectuate
the redemption of this unfortunate country as foretold by Dr. Don
Jose Rizal in his magnificent verses, which he composed in his
prison cell prior to his execution, liberating it from the Yoke
of Spanish domination,

And in punishment for the impunity with which the Government

sanctioned the commission of abuses by its officials, and for the unjust
execution of Rizal and others who were sacrificed in order to please the
insatiable friars in their hydropical thirst for vengeance against and
extermination of all those who oppose their Machiavellian ends,
trampling upon the Penal Code of these Islands, and of those suspected
persons arrested by the Chiefs of Detachments at the instigation of the
friars, without any form nor semblance of trial and without any
spiritual aid of our sacred Religion; and likewise, and for the same ends,
eminent Filipino priest, Doctor Don Jose Burgos, Don Mariano Gomez,
and Don Jacinto Zamora were hanged whose innocent blood was shed
due to the intrigues of these so-called Religious corporations which made
the authorities to believe that the military uprising at the fort of San
Felipe in Cavite on the night of January 21, 1872 was instigated by those
Filipino martyrs, thereby impeding the execution of the decree-
sentence issued by the Council of State in the appeal in the
administrative case interposed by the secular clergy against the Royal
Orders that directed that the parishes under them within the
jurisdiction of this Bishopric be turned over to the Recollects in exchange
for those controlled by them in Mindanao which were to be transferred to
the Jesuits, thus revoking them completely and ordering the return of
those parishes, all of which proceedings are on file with the Ministry of
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
32
Foreign Affairs to which they are sent last month of the year of the
issuance of the proper Royal Degree which, in turn, caused the grow of
the tree of the liberty in our dear land that grow more and more through
the iniquitous measures of oppressions, until the last drop of our chalice
of suffering having been drained, the first spark of revolution broke out
in Caloocan, spread out to Santa Mesa and continued its course to the
adjoining regions of the province were the unequalled heroism of its
inhabitants fought a one sided battle against superior forces of General
Blanco and General Polavieja for a period of 3 months, without proper
arms nor ammunitions, except bolos, pointed bamboos, and arrows.

Moreover, we confer upon our famous Dictator Don Emilio Aguinaldo all
the powers necessary to enable him to discharge the duties of
Government, including the prerogatives of granting pardon and amnesty,

And lastly, it was results unanimously that this Nation, already free and
independent as of this day, must use the same flag which up to now is
being used, whose designed and colored are found described in the
attached drawing, the white triangle signifying the distinctive emblem of
the famous Society of the "Katipunan" which by means of its blood
compact inspired the masses to rise in revolution; the tree stars,
signifying the three principal Islands of these Archipelago - Luzon,
Mindanao, and Panay where the revolutionary movement started; the sun
representing the gigantic step made by the son of the country along the
path of Progress and Civilization; the eight rays, signifying the eight
provinces - Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan,
Laguna, and Batangas - which declares themselves in a state of war as
soon as the first revolt was initiated; and the colors of Blue, Red, and
White, commemorating the flag of the United States of America, as a
manifestation of our profound gratitude towards this Great Nation for
its disinterested protection which it lent us and continues lending us.
And holding up this flag of ours, I present it to the gentlemen here
assembled:

Don Segundo Arellano Don Evaristo Dimalanta

Don Tiburcio del Rosario Don Gregorio Alvarez
Sergio Matias Don Sabas de Guzman
Don Agapito Zialcita Don Esteban Francisco
Don Flaviano Alonzo Don Guido Yaptinchay

CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS

33
 Don Mariano Legazpi
Don Jose Turiano Santiago y Acosta Don Francisco Arambulo
Don Aurelio Tolentino
Don Felix Ferrer
Don Felipe Buencamino
Don Fernando Canon Faustino
Don Anastacio Pinzun
Don Timoteo Bernabe
Don Flaviano Rodriguez
Don Gavino Masancay
Don Narciso Mayuga
Don Gregorio Villa
Don Luis Perez Tagle
Don Canuto Celestino
Don Marcos Jocson
Don Martin de los Reyes
Don Ciriaco Bausa
Don Manuel Santos
Don Mariano Toribio
Don Gabriel de los Reyes
Don Hugo Lim
Don Emiliano Lim
Don Faustino Tinorio
Don Rosendo Simon
Don Leon Tanjanque
Don Gregorio Bonifacio
Don Manuel Salafranca
Don Simon Villareal
Don Calixto Lara
CHAPTER TWO: CONTENT AND CONTEXTUAL ANALYSIS
34
Don Mariano Rianzares Bautista
Don Antonio Gonzales
Don Juan Antonio Gonzales
Don Juan Arevalo
Don Ramon Delfino
Don Honorio Tiongco
Don Francisco del Rosario
Don Epifanio Saguil
Don Ladislao Afable Jose
Don Sixto Roldan
Don Luis de Lara
Don Marcelo Basa
Don Jose Medina
Don Efipanio Crisia
Don Pastor Lopez de Leon
Don Mariano de los Santos
Don Santiago Garcia
Don Andres Tria Tirona
Don Estanislao Tria Tirona
Don Daniel Tria Tirona
Don Andres Tria Tirona
Don Carlos Tria Tirona
Don Sulpicio P. Antony
Don Epitacio Asuncion
Don Catalino Ramon
Don Juan Bordador
Don Jose del Rosario
Don Proceso Pulido
 Don Buenaventura Toribio
Don Gabriel Reyes
Don Zacarias Fajardo
Don Florencio Manalo
Don Ramon Gana
Don Marcelino Gomez
Don Valentin Polit
Don Felix Politan
Don Ladislao Diwa
Don Jose Maria del Rosario
Don Ramon Magcamco
Don Antonio Calingo
Don Pedro Mendiola
Don Estanislao Galinco
Don Numeriano Castillo
Don Federico Tomacruz
Don Teodoro Yatco

Who solemnly swear to recognize and defend it unto the last drop of their
blood.

In witness thereof, I certify that this Act of Declaration of Independence

was signed by me and by all those here assembled including the only
stranger who attended those proceedings, a citizen of the U.S.A., Mr. L.M.
Johnson, a Colonel of Artillery.

Ambrosio Rianzares
Bautista War Counsellor and Special Delegate-
Designate

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35
 WORKSHEET 2.4A
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 What do you know about the author that may shape his/her perspective?

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_____________________________________________________________________

_____________________________________________________________________

Who is the intended audience of the primary source?

_____________________________________________________________________

_____________________________________________________________________

Where and when was the primary source published or created?

_____________________________________________________________________

_____________________________________________________________________

Describe the historical context. What was happening during this event or time
period?

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

_____________________________________________________________________

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