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CONTENT AND CONTEXTUAL ANALYSIS

OF SELECTED PRIMARY SOURCES IN
PHILIPPINE HISTORY

MODULE IN READINGS IN
PHILIPPINE HISTORY
First Semester S.Y. 2021-2022

PREPARED BY: MELCHOR GA-AYON DULLAO

Email Address: mel.dulla@gmail.com CP Number: 09068335928 Messenger: Dullao Melchor
LESSON 1 HISTORY OF THE PHILIPPINE ISLANDS
An Excerpt from the Original Work of Antonio De Morga

……relation of the Filipinas Islands and of their natives, antiquity, customs, and government, both
during the period of their paganism and after their conquest by the Spaniards, and other details.

Learning Objectives:
At the end of this lesson, you should be able to:
 Quote the observations of the writer about the inhabitants of the
Philippine islands when the Spaniards arrived
 Describe the culture of the inhabitants of the Philippine islands
before the colonization
 Criticize the way the Filipinos were described by the writer.

“In various parts of this island of Luzon are found a number of natives black in color.
Both men and women have wooly hair, and their stature is not very great, though they are
strong and robust. These people are barbarians, and have but little capacity. They possess no
fixed house or settlements, but wander in bands and hordes through the mountains and rough
country, changing from one site to another according to the season. They support themselves
in certain clearings, and by planting rice, which they are very skillful and certain. They live also
on honey from the mountains, and roots produced by the ground. They are barbarous people,
in whom one cannot place confidence. They are much given killing and to attacking the
settlements of the other natives, in which they commit many depredations; and there is nothing
that can be done to stop them, or to subdue or pacify them, although this is always attempted
by fair or foul means, as opportunity and necessity demand.’’
The apparel and clothing of these natives of Luzon before the entrance of the
Spaniards into the country were generally, for the men, certain short collarless garments of
cangan, sewed together in the front, and with short sleeves, and reaching slightly below the
waist, some were blue and others black, while the chiefs had some red ones, called chinanas.
[218] They also whore a strip of colored cloth wrapped about the waist, and passed between
the legs, so that it covered the privy parts, reaching half-way down the thigh; these are called
banaques. [219] they go with legs bare, feet unshod, and the head uncovered, wrapping a
narrow cloth, called protong just below it, with which they bind the forehead and temples.
About their necks they wear gold necklaces, wrought like spun wax, and with links in
our fashion, some larger than others. On theie arms they wear armlets of wrought gold, which
they call calombigas, and which are very large and made in different patterns. Some wear
strings of precious stones- cornelians and agates; and other blue and white stones, which they
esteem highly. They wear around the legs some strings of these stones, and certain cords,
covered with black pitch in many foldings, as garters.”
These principles and lordship were inherited in the male line and by succession of
father and son and their descendants. If these were lacking, then their brothers and collateral
relatives succeeded. Their duty was to rule and govern their subjects and followers, and to
assist them in their interests and necessities. What the chiefs received from their followers was
to be held by them in great veneration and respect; and they were served in their wars and
voyages, and in their tilling, sowing, fishing, and the building of their houses. To these duties
the natives attended very promptly, whenever summoned by their chief. They also paid the
chiefs tribute (which they called buiz), in varying quantities, in the crops that they gathered.
The descendants of such chiefs, and their relatives, even though they did not inherit the
lordship, were held in the same respect and consideration.
Such were all regarded as nobles, and as persons exempt from the services rendered
by others, or the plebeians, who were called timaguas. The same right of nobility and
Chieftainship was preserved from the women, just as for the men. When any of these chiefs
was more courageous than others in war and upon other occasions, such a one enjoyed more
followers and men; and the others were under his leadership, even if they were chiefs. These
latter retained to themselves the lordship and particular government of their own following,
which is called barangani among them. They had datos and special leaders [mandadores] who
attended to the interests of the barangay.
The superiority of these chiefs over those of their barangani was so great that they
held the latter as subjects; they treated these well or ill, and disposed of their persons, their
children, and their possessions; at will, without any resistance, or rendering account to anyone.
For every slight annoyance and for slight occasions, they were wont to kill and wound them,
and to enslave them. It bating in the river, or who have raised their eyes to look at them less
respectfully and for other similar causes.
When some natives had suits or disputes with others over matters of property and
interest, or over personal injuries and wrongs received, they appointed old men of the same
district, to try them, the parties being present. If they had to present proofs, they brought their
witnesses there, and the case was immediately judged according to what was found, according
to the usages of their ancestors on like occasions; and that sentence was observed and
executed without any further objection or delay,
The natives’ laws throughout the islands were made in the same manner, and they
followed the traditions and customs of their ancestors, without anything being written. Some
provinces had different customs than others in some respects. However, they agreed in most,
and in all the islands generally the same usages were followed. There are three conditions of
persons among the natives of these islands, and into which their government is divided: the
chiefs, of whom we have already treated; the timaguas, who are equivalent to plebians; and
slaves, those of both chiefs and timaguas.
 The slaves were of several classes. Some were for all kinds of work and slavery, like
those which we ourselves hold. Such are called sagigilid; they served inside the house, as did
likewise the children born of them. There are others who live by their own houses with their
families, outside the house of their lord; and come, at the season, to aid him in his sowings and
harvests, among his rowers when he embarks, in the construction of his house when it is being
built, and to serve in his house when there are guests of distinction. These are bound to come
to their lord’s house whenever he summons them, and to serve in these offices without any
pay or stipend. These slaves are called namamahay, and their children and descendants are
slaves of the same class. From these slaves- sagigilid and namamahayan- are issue, some of
whom are whole slaves, some of whom are half slaves, and still others one-fourth slaves. It
happens thus; if either the father or the mother was free, and they had only child, he was half
free and half slave. If they had more than one child, they were divided as follows: the first
follows the condition of the father, free or slave; the second that of the mother. If there were an
odd number of children, the last was half free and half slave. Those who descended from
these, if children of a free mother or father, were only one-fourth slaves, because of being
children of a free father or mother and of a half-slave. These half slaves or one-fourth slaves,
whether sagigilid or namamahay, served their masters during every other moon; and in this
respect so is such condition slavery.
In the same way, it may happen in division between heirs that a slave will fall to
several, and serves each one for the time that is due him. When the slave is not wholly slave,
but half or fourth, he has the right, because of that part that is free, to control his master to
emancipate him for a just price. This price is appraised and regulated for persons according to
the quality of their slavery, whether it be saguiguilid or namamahay, half slave or quarter slave.
But if he is wholly slave, the master cannot be compelled to ransom or emancipate him for any
price. The usual price of a saguiguilid slave among the natives is, at most, generally ten taes of
good gold, or eighty pesos, if he is namamahay. Half of that sum. The others are in the same
proportion, taking into consideration the person and his age.
No fixed beginning can be assigned as the origin of these kinds of slavery among
these natives, because all the slaves are natives of the islands, and not strangers. It is thought
that they were made in their wars and quarrels. The most certain knowledge is that the most
powerful made the others slaves, and seized them for slight cause or occasion, and many
times for loans and usurious contracts which were current among them. The interest, capital,
and debt, increased so much with delay that the barrowers became slaves. Consequently, all
these slaveries have violent and unjust beginnings; and most if the suits among the natives are
over these, and they occupy the judges in the exterior court with them, and their confessors in
that of conscience.
These slaves comprise the greatest wealth and capital of the natives of these islands,
for they are very useful to them and necessary for the cultivation of their property. They are
sold, traded, and exchanged among them, just as any bother mercantile article, from one
village to another, from one province to another, and likewise from one island to another.
Therefore, and to avoid so many suits as would occur if these slaveries were examined, and
their origin and scurce ascertained, they are preserved and held as they were formerly.
These marriages of these natives, commonly and generally were, and are: Chiefs with
women chiefs; timaguas with those of that rank; and slaves with those of their own class. But
sometimes these classes intermarry with one another. They considered one woman, whom
they married, as the legitimate wife and the mistress of the house; and she was styled
ynasaba. Those whom they kept besides hey they considered as family. The children of the
first were regarded as legitimate and whole heirs of their parents; the children of the others
were not so regarded, and left something by assignment, but they did not inherit.
The dowry was furnished by the man, being given by his parents. The wife furnished
nothing for the marriage, until she had inherited it from her parents. The solemnity of the
marriage consisted in nothing more than the agreement between the parents and relatives of
the contracting parties, the payment of the dowry agreed upon to the father of the bride, [319]
and the assembling at the wife’s parents’ house of all the relatives to eat and drink until they
would fall down. At night the man took the woman to his house and into his power, and there
she remained. These marriages were annulled and dissolved for slight cause, which acted as
mediators in the affairs. At such a time the man took the dowry (which they call vigadicaya),
unless it happened that they separated through the husband’s fault;
For when it was not returned to him, and the wife’s parents kept it. The property that
they had acquired together was divided in to halves, and each one disposed of his own. If one
made any profits in which the other did not have a share or participate, he acquired it for
himself alone.
The Indians were adopted one by another, in presence of the relatives. The adopted
person gave and delivered all his actual possession to the one who adopted him. Thereupon
he remained in his house and care, and had a right to inherit with the other children. [321]
Adulteries were not punished corporally. If the adulterer paid the aggrieved party the
amount adjudged by the old men and agreed upon by them, then the injury was pardoned, and
the husband was appeased and retained his honor. He would still live with his wife and there
would be no further talk about the matter.
In inheritance all the legitimate children inherited equally from their parents whatever
property they had acquired. If there were any movable or landed property which they had
received from their parents, such went to the nearest relative and the collateral side of that
stock, if there were no legitimate children by an ynasaba. This was the case either with or
without a will. In the act of drawing a will, there was no further ceremony than to have written it
or to have stated it orally before acquaintances.
If any chief was lord of a barangay, then in that case, the eldest son of an ynasaba
succeeded him. If he died, the second son succeeded. If there were no sons, then the
daughters succeeded in the same order. If there were no legitimate successors, the
succession went to the nearest relative belonging to lineage and relationship of the chief who
had been the last possessor of it.
If any native had slave women concubines of any of them, and such slave woman had
children, those children were free, as was the slave. But if she had no children, she remained a
slave.
These children by a slave woman, and those borne by a married woman, were
regarded as illegitimate, and did not succeed to the inheritance with the other children, neither
were the parents obliged to leave them anything. Even if they were the sons of chiefs, they did
not succeed to the nobility or chieftainship of the parents, nor to their privileges, but they
remained and were reckoned as plebeians and in the number and rank of the other timaguas.
The contract and negotiations of these natives were generally illegal, each one paying
attention to how he might better his own business and interest.
Loans which interest were very common and much practiced, and the interest incurred
was excessive. The debt doubled and increased all the time while payment was delayed, until
it stripped the debtor of all his possessions, and he and his children, when all their property
was gone, became slaves.
Their customary method of trading was by bartering one thing for another, such as
food, cloth, cattle, fowls, lands, houses, fields, slaves, fishing-grounds, and palm-trees (both
nipa and wild). At Sometimes a price intervened, which was paid in gold, as agreed upon, or in
metal bells brought from China. These bells they regard as precious jewels resemble large
pans and are very sonorous. They play upon these at their feasts, and carry them to the war in
their boat instead of drums and others instruments. There are often delays and terms for
certain payments, and bondsmen who intervene and bind themselves, but always with very
usurious and excessive profits and interests.
Crimes were punished by request of the aggrieved parties. Especially were thefts
punished with greater severity, the robbers being enslaved or sometimes put to death. The
same was true of insulting words, especially when spoken to chiefs. They had among
themselves many expressions and words which they regarded as the highest insult, when said
to men and women. These were pardoned less willingly and with greater difficulty that was
personal violence, such as wounding and assaulting.
Concubinage, rape, and incest, were not regarded at all, unless committed by a
timagua on the person of a woman chief. It was a quite ordinary practice for a married man to
have lived a long time in concubinage with the sister of his wife. Even before having
communication which his wife he could have had access for a long time to his mother-in-law,
especially if the bride were very young until she were of sufficient age. This was done in sight
of all the relatives.
Single men are called bagontaos, and girls of marriageable age, dalagas. Both classes
are people of little restraint, and from early childhood they have communication with one
another, and mingle with facility and little secrecy, and without this being regarded among the
natives as a cause for anger. Neither do the parents, brothers, or relatives, show any anger,
especially if there is any material interest in it, and but little is sufficient with each and all.
As long as these natives lived in their paganism, it was not known that they had fallen
into the abominate sin against nature. But after the Spaniards had entered their country,
through communication with them—and still more, through that with the Sangleys, who have
come from China, and are much given to that vice—it has been communicated to them
somewhat, both to men and to women. In this matter it has been necessary to take action.
The native of the islands of Pintados, especially the women, are very vicious and
sensual. Their perverseness has discovered lascivious methods of communication between
men and women; and there is one to which they are accustomed from their youth. The men
skillfully make a hole in their virile member near its head, and insert therein a serpent’s head,
either of metal or ivory, and fasten it with a peg of the same material passed through the hole,
so that it cannot become unfastened. With this device, they have communication with their
wives, and are unable to withdraw until a long time after copulation. They are very fond of this
and receive much pleasure from it, so that, although devices are called sagras, and there are
very few of them, because since they have become Christians, strenuous efforts are being
made to do away with these, and not consent to their use; and consequently the practice has
been checked in great part.
Herbalist and witches are common among these natives, but are not punished or
prohibited among them, so long as they do not cause any special harm, But seldom could that
be ascertained or known. There were also when whose business was to ravish and take away
virginity from young girls. These girls were taken to such men, and the latter were paid for
ravishing them, for the natives considered it a hindrance and acquaintance if the girls were
virgins when they married.
In matters of religion, the natives proceeded more barbarously and with greater
blindness than in all the rest. For besides being pagans, without any knowledge of the true
God, they neither strove to discover Him by way of reason, nor had any fixed belief. The devil
usually deceived them with a thousand errors and blindness. He appeared to them in various
horrible and frightful forms, and as fierce animals, so that they feared Him and trembled before
Him. They generally worshiped him, and made images of him in the said forms. These they
kept in caves and private houses, where they offered them perfumes them perfumes and
odors, and food and fruit, calling them anitos. Others worshiped the sun and the moon, and
made feasts and drunken revels at the conjunction of those bodies. Some worshipped a
yellow-colored bird that dwells in their woods, called batala. They generally worship and adore
the crocodiles when they see them, by kneeling down and clasping their hanads, because of
the harm that they receive from those reptiles; they believe that by so doing the crocodile will
become appeased and leave them. Their oaths, execrations, and promises are all as above
mentioned, namely, “May buhayan eat thee, if thou dost not speak truth, or fulfil what thou hast
promised,’’ and similar things.
 There were no temples throughout those islands, nor houses generally used for the
worship of idols; but each person possessed and made his house own anitos, [330] without
any fixed rite or ceremony. They had no priests or religious to attend to religious affairs, except
certain old men and women called catalonas. These were experienced witches and sorcerers,
who kept the other people deceived. The latter communicated to these sorcerers their desires
and needs, and the catalonas told them innumerable extravagancies and lies. The catalonas
uttered prayers and performed other ceremonies to the idols for the sick; and they believed in
omens and superstitions,
With witch the devil inspired them, whereby they declared whether the patient would
recover or die. Such were their cures and methods, and they used various kinds of divinations
for all things. All this was with so little aid, apparatus, or foundation—which God permitted, so
that the preaching of the holy gospel should find those of that region better prepared for it, and
so that those natives would confess the truth more easily, and it, and would be less difficult to
withdraw them from their darkness, and the errors in which the devil kept them for so many
years. They never sacrificed human beings as is done in other kingdoms. They believed that
there was a future life where those who had been brave and performed valiant feats would be
rewarded; while those who had done evil would be punished. But they did not know how or
where this would be.

Source:

De Morga, Antonio. History of the Philippine islands: From their discovery by

Magellan in 1521 to the beginning of the XVII Century; with description of Japan,
China and adjacent countries. Translated by Blair and Robertson. Ohio: The Arthur
and Clark Company. 1907.
LESSON 2 SUMMARY OF FIRST VOYAGE
AROUND THE WORLD
By Antonio Pigafetta
ANTONIO PIGAFETTA
 Known by the name of Antonio Lombardo or Francisco Antonio Pigafetta.
 Famous Italian traveler
 Born Vicenza around 1490
 Died in the same city in 1534
 Studied astronomy, geography and cartography during his younger years, he worked in the
ships owned by the knights of Rhodes.
 Joined the Magallanes-Elcano famous expedition to Moluccas begun in August 1519 and
finished September 1522.
 Had a hand-written account of the expedition entitled “The First Voyage Around the World.”

HISTORICAL CONTEXT
 The first voyage around the world was written in one of the 5 ships of the Magallanes-Elcano
expedition.
 These five (5) ships were first one to circumnavigate around the world that was led by
Ferdinand Magellan, a Portuguese explorer, and when he died in the battle of Mactan, Juan
Sebastian Elcano took over.
 King Charles V provided the Spanish fleet named Armada de Molucca which was led by
Magellan.

THE FIVE SHIPS

1. Santiago
 Crew: 34
 Under the command of Juan Serrano
 Smallest of the five ships
 Called as a caravel
 First ship that has been lost

2. San Antonio
 Crew: 60
 Under the command of Juan de Cartagena
 Soon led by Alvarado De Mesquita
 Largest in the fleet
 Second ship that has been lost
3. Concepcion
 Crew: 43
 Under the command of Gaspar de Quesada
 Captain was executed because of mutiny
 Burned
 Third ship that has been lost

4. Trinidad
 Crew: 55
 Under the command of Ferdinand Magellan
 The Flagship
 Was attacked by Portuguese ship
 Left shipwrecked
 Fourth ship that has been lost

5. Victoria
 Crew: 43
 Under the command of Luiz Mendoza; soon led by Juan Sebastian Elcano
 Antonio Pigafetta on board
 First ship circumnavigated the world
 Only ship to complete the voyage

Out of the five ships, only 3 ships reached in the Philippines. After the Battle of Mactan,
their man is enough to man two ships: Trinidad and Victoria. Until they returned to Spain, only
one ship survived which is Victoria, one of the survivors was Antonio Pigafetta which kept the
journal about their expedition.
Upon the advice of Pigafetta’s associates, he presented his account to Pope Clement VII,
Philippine de Villiers I ‘Isle – Adam and to Louis of Savoy to finance its publication. But he was
unable to find a financier.
The original journal of Pigafetta did not survive throughout the history. What was handed
to us was just the manuscript that never came out of the press during his lifetime.

ABOUT THE TEXT

Pigafetta’s account is the longest and most comprehensive in describing their
encounters during the Magallanes-Elcano expedition.
WHAT WAS DISCUSSED?
 The fate of the five ships throughout the expedition.
 The challenges and unforeseen problem along the way of the expedition such as
hostility of the people they met, shortage of food, misunderstandings between the
crew, types of diseases.
 Maps, glossaries of native words, geographic information and description of the flora
and fauna of the place they visited.

CONTEXT PRESENTATION AND ANALYSIS OF THE

IMPORTANT HISTORICAL INFORMATION FOUND
IN THE DOCUMENT
A. THE TIMELINE DURING THEIR STAY IN THE PHILIPPINES
1. March 16, 1521
 Arrived in Zamal ( now Samar ), the island was called Humunu (now Homonhon)
 Locals welcomed them by giving them their native products such as fish, pigs,
coconuts and palm wine.
2. March 31, 1521
 Sunday Morning
 First mass in the Philippines held at Mazaua (Limasawa)
 Attended by local islanders, Spanish voyagers, the two Rajas and Magellan
3. April 7, 1521- Arrival in Zubu
 Arrived at the port of Zubu (Cebu), the largest and the most trade island.
 Pigafetta described the inhabitants’ houses that were made of logs.
 Fired mortars as a “sign of peace and friendship”
 Tension between the king of Zubu and the voyagers and Magellan threatened them
to rage war.
4. April 14, 1521-Image of Child Jesus
 Held mass with Raja Humabon and baptized 800 souls.
 Pigafetta showed the image of Child Jesus Christ and a cross to the queen and
asked to keep in place of her idols.
 The child Jesus is known today as Santo Nińo, which celebrated every January in
Cebu.

5. April 27, 1521- Battle of Mactan

 Datu Zula, chief of the island Matan (Mactan) welcomed them but Cilapulapu, the
other chief, refused to obey to the king of Spain.
 Datu Zula requested the captain to defeat Cilapulapu, which started the battle.
  Natives outmastered them, used ‘paribongs’ to defaeat them. The voyagers were
losing in this battle.

6. April 28, 1521- Death of Magellan

 Captain told them to give up this losing battle, but his men insist.
 Magellan was shot in the leg with a poison arrow. He died, their ‘mirror’, ‘comfort’ and
‘true guide’ as what Pigafetta described.
 They retreated leaving their captain dead.
7. September 8, 1522
 Victoria, the only ship survived, finally arrived at Seville. Thus, ending the Magellan-
Elcano expedition.

CONTRIBUTION AND RELEVANCE OF THE DOCUMENT

IN UNDERSTANDING THE GRAND NARRATIVE OF
PHILIPPINE HISTORY
 The account contributed to the field of geography, navigation and history.
 It proved that the earth is not flat, and one can go to the east by sailing west.
 Discovery that there is a big body of eastern side of American continent which they called
Pacific Ocean.
 Make us know the different native products during the pre-colonial period such as palm wine,
figs, palmito and such.
 It proved that the Philippines were rich in natural resources even before the colonial period.
 Described the barter trade during the colonial period.
 Make us know the physical appearance of our ancestors: wearing gold earrings, gold armlets
on their arms, kerchiefs on their heads.
 Described the economic and political status during the pre-colonial era.
 Describe the faith or religion during the pre-colonial period: worshipping the nature.
 This account is evidence that these voyagers first introduced to us Christianity. They taught
our ancestors worship idols.
 Let us know some rare animals present during that era.
 Let us know the way of life of our ancestors such as their houses and livelihood.
 Evidence that Filipinos are hospitable even before.
 Showed the ‘nationalism’ of Lapulapu before, it also showed how wise and prepared they
fought against the voyagers.

It is important to know and understand our origin so we can understand our own identity,
we can learn to preserved our culture and can correct the mistakes that happened in the
past
 LESSON 3 THE MANUNGGUL JAR

Learning Objectives:
At the end of this lesson, you should be able to:
 Identify the parts of the Manunggul jar ;
 Interpret the significance and symbolisms of the design of the jar ;
 Relate the design of the jar with the cultural practices of the early civilization ; and
 Illustrate the significance of the discovery of the jar to the history of the Philippines.

The Manunggul Jar is a secondary burial jar excavated from a Neolithic burial site in Manunggul
cave of Tabon Caves at Lipuun Point at Palawan dating from 890–710 B.C. The two prominent figures
at the top handle of its cover represent the journey of the soul to the afterlife. The Manunggul Jar is
widely acknowledged to be one of the finest Philippine pre-colonial artworks ever produced and is a
considered a masterpiece.
It is denoted a national treasure and it is designated as item 64-MO-74 by the National Museum of
the Philippines. It is now housed at the Museum of the Filipino People and is one of the most popular
exhibits there. It is made from clay with some sand soil.
The cultural treasure found in the early 1960’s in Manunggul Cave, Lipuun Point, Palawan is a
secondary burial jar. The upper portion of the jar, as well as the cover is incised with curvilinear scroll
designs and painted with natural iron or hematite. On top of the jar cover or lid is a boat with two human
figures representing two souls on a voyage to the afterlife. The boatman is seated behind a figure
whose hands are crossed on the chest. The position of the hands is a traditional Filipino practice
observed when arranging the corpse.
The burial jar which is unrivaled in Southeast Asia and considered as the work of a master
potter signifies the belief of early Filipinos in life after death. It is dated to the late Neolithic Period, about
890-710 B.C.

DISCOVERY OF THE JAR
The Manunggul Jar was found by Dr. Robert B. Fox and Miguel Antonio in 1962. It was found
alongside the discovery of the remains of Tabon Man. It was recovered by Dr. Fox in Chamber A of
Manunggul Cave in Southwestern Palawan. Manunggul Cave is one of the Tabon Caves in Lipuun
Point. In the expansion, the Tabon Caves is known to be a site of jar burials with artefacts dating a
range from 4250-2000 BP. Chamber A dates as a Late Neolithic burial site (890-710 BC). Seventy-eight
jars and earthenware’s, including the Manunggul Jar, was discovered on the subsurface and surface of
Chamber A. Each artifact varied in design and form but was evidently types of funerary pottery.
FIRST EXCAVATION AND RESPONSE TO DISCOVERY
As mentioned earlier, the first ever excavation that gave way to the discovery of this burial jar
is on the year 1964 by Dr. Robert Fox. During that time, he and his team were excavating the Tabon
Cave Complex, specifically in the Lipuun Point. In Fox’s excavation, it is yet the most unusual in all
angles. The inside of the jar contains human bones which are covered in red paint. Like the Egyptian
burial practice, the jar was also found to be equipped with numerous bracelets.
“... is perhaps unrivaled in Southeast Asia, the work of an artist and a master potter.” - These words
were said by Robert Fox when asked as to how he would describe the jar’s origin, based from its
appearance.
DESIGN OF THE JAR
The fine lines and complex design of the Manunggul Jar reflect the artistry of the early
Filipinos.
The Manunggul Jar shows that the Filipinos' maritime culture is paramount that it reflected its
ancestors' religious beliefs. Many epics around the Philippines would tell how souls go to the next life,
aboard boats, pass through the rivers and seas. This belief is connected with the Austronesian belief of
the anito. The fine lines and intricate designs of the Manunggul Jar reflect the artistry of early Filipinos.
These designs are proof of the Filipinos' common heritage from the Austronesian-speaking ancestors
despite the diversity of the cultures of the Filipinos.
The upper part of the Manunggul jar, as well as the cover, is carved with curvilinear scroll
designs which are painted with hematite. The depiction of sea-waves on the lid places this Manunggul
jar in the Sa Huỳnh culture pottery tradition. These are people that migrated in an East to West
migration from the Borneo-Palawan area to Southern Vietnam. Early Filipinos believed that a man is
composed of a body, a life force called ginhawa, and a kaluluwa.
This explains why the design of the cover of the Manunggul Jar features three faces - the soul,
the boatman, and the boat itself. The faces of the figures and on the prow of the boat have eyes and
mouth rendered in the same style as other artifacts of Southeast Asia of that period. The two human
figures in a boat represent a voyage to the afterlife. The boatman is holding a steering paddle while the
one on his front shows hands crossed on his chest. The steersman's oar is missing its paddle, as is the
mast in the center of the boat, against which the steersman would have braced his feet. The manner in
which the hands of the front figure are folded across the chest is a widespread practice in the
Philippines when arranging the corpse. The cover of Manunggul Jar provides a clear example of a
cultural link between the archeological past and the ethnographic present. It also signifies the belief of
ancient Filipinos in life after death.
The Manunggul Jar tells us of our connections with our Southeast Asian neighbors. The
design is a proof of our common heritage from our Austronesian-speaking ancestors despite the
diversity of the cultures of the Philippine peoples.5 Traces of their culture and beliefs can still be seen in
different parts of the country and from different Philippine ethno-linguistic groups, reminding us that
there can be a basis for the so-called “imagined community” called the Filipino nation.
The Manunggul Jar tells us of how important the waters were to our ancestors. Before the
internet, the telephone, the telegram, and the plane, the seas and the rivers were their conduit of trade,
information and communication.6 In the Philippine archipelago, that, according to Peter Bellwood, the
Southeast Asians first developed a sophisticated maritime culture which made possible the spread of
the Austronesian-speaking peoples to the Pacific Islands as far Madagascar in Africa and Easter Island
near South America.Our ships—the balanghay, the paraw, the caracoa, and the like—were considered
marvelous technological advances by our neighbors that they respected us and made us partners in
trade, these neighbors including the imperial Chinese.
The Manunggul Jar shows that our maritime culture is so paramount to us that it reflected our
ancestor’s religious beliefs. Many epics around the Philippines would tell us of how souls go to the next
life aboard boats, passing through the rivers and seas. The belief is very much connected with the
Austronesia belief in the anito. Our ancestors believed that man is composed of the body, the life force
called the ginhawa, and the kaluluwa. The kaluluwa, after death, can return to earth to exist in nature to
guide their descendants. This explains why the design of the cover of the Manunggul Jar features three
faces, those of the soul, of the boat driver, and of the boat itself. For them, even things from nature
have souls, have lives of their own. That’s why our ancestors respected nature more than those who
thought that it can be used for the ends of man.
Source: https://www.nationalmuseum.gov.ph/nationalmuseumbeta/Collections/Archaeo/
Manunggul.htm
  Found in 1989 that was written in a much older and more complex writing system than the
baybayin.
 The black, rolled-up piece metal was found by a man dredging for sand near the mouth of
the Lumbang River where it emited to Laguna de Bay.

LESSON 4 THE LAGUNA COPPERPLATE

Learning Objectives
At the end of this lesson, you should be able to:
 Restate the English translation of the inscription in the copperplate
 Explain the relevance of the discovery of the copperplate to Philippine
historiography
 Justify the existence of advanced Philippine civilization prior to the arrival of
the Spaniards

 A Philippine Document from 900 A.D.

 The text was in a Language similar to four languages (Sanskrit, Old Tagalog, Old
Javanese, and Old Malay) mixed together.
 Text was written in Kavi, a mysterious script.
 Antoon Postma, a Dutch national who has lived most of his life among the Mangyans was
able to translate the writing.

THE LAGUNA COPPERPLATE INSCRIPTION TRANSLATION IN ENGLISH

Long live! Year of Siyaka, month of Waisaka, according to Astronomy. The fourth day of
the waning moon, Monday. On this Ocassion, Lady of Angkatan, and her brother whose
name is Buka, the children of the Honourable Namwaran , were awarded a document of
complete pardon from the Commander in Chief of Tundun, represented by the Lord
Minister of Pailah, Jayadewa.

Today this order, through the scribe , the Honourable Namwaran has been forgiven of all
and is released from his debts and arrears of 1 kati and 8 suwarna before the Honourable
Lord Minister of Puliran, Ka Sumuran by the authority of the Lord Minister of Pailah.

Because of his faithful service as a subject of the Chief, the Honourable and widely
renowned Lord Minister of Binwangan recognized all the living relatives of Namwaran who
were claimed by the Chief of Dewata, represented by the Chief of Medang.

Yes therefor the living descendants of Honourable Namwaran are forgiven, indeed, of any
and all debts of the Honourable Namwaran to the chief of Dewata.

This, in any case shall declare to whomever henceforth thst on some future day should
there be a man who claims that no release from the debt of the honourable.
 Although unpublished during Bonifacio’s lifetime, this Decalogue is
today well known, printed in schoolbooks and inscribed on monuments. The
format in which Bonifacio sets out the duties of KKK members obviously
derives from the Old Testament, and in content the injunctions echo the
“Programa Masonica” and “Codigo Masonico” of the Gran Oriente Espanol.
The “Codigo” for instance, similarly opens with the direction to exalt the
Creator, and similarly extols charity and love for one’s fellows. It, too,
enjoins lodge members to be calm, to be guided by reason, and to support
one another, “even at the cost of one’s life.” It, too, says members who break
their obligations will be duly punished.
The crucial difference between the, masonic credo and Bonifacio’s
Decalogue is one of ultimate purpose. The mission of masonry, according to
the Gran Oriente’s “Programa”, is exclusively humanitarian: it strives to
“foster charity and philanthropy among free men of good standing” and to
establish a “fraternity among mankind.” The mission of the Katipunan, the
Decalogue makes clear, is to liberate the country from enslavement.

LESSON 5 DUTIES OF
THE
KATIPUNAN OF
THE SONS OF
THE PEOPLE
(KKK)
Learning Objectives
At the end of this lesson, you should be able to:
 Analyze the Decalogue of the Katipunan
DECALOGUE OF THE DUTIES OF THE SONS OF
THE PEOPLE
By Andres Bonifacio

I. Love God full-heartedly.

II. Bear always in mind that the true love of God is love of
country, love which is also true love of man.
III. Bear always in mind that the true measure of honor
and love of charity id to die in defense of your country.
IV. Serenity, constancy, reason and faith in whatever act
of endeavor, crown with success every desire.
V. Guard, as you would your honor, the mandates and
aims of the K.K.K.
VI. It is incumbent on all that he who runs a serious risk
in complying with his duties should be protected at
the sacrifice of life and riches.
VII. Let the achievement of each, either in self-control or in
compliance with duty, be an example to his fellow.
VIII. Help to the limit of your endurance; share your wealth
with the needy or unfortunate.
IX. Diligence in your daily work to earn a living is the true
expression of love and affection for yourself, for your
 wife, for your child, for your brother, and for your
countrymen.
X. Believe in the chastisement of the perverse and the
treacherous and in the reward of all good work. Believe
also that the aims of the K.K.K. are gifts of God; for the
hopes of the country are also the hopes of God.
10. Believe absolutely that scoundrels and traitors will be
punished and good deeds will be rewarded. Believe, likewise,
that the aims of the K K K are blessed by creator, for the will of
the people is also His will.
References:
Candelaria, J.L. et. al. (2018) Readings in Philippine History. Rex Book
Store. Manila.

Moises JR Torrentira. (2020) Readings in Philippine History Course

Module. Davao City: University of Southern Philippines Printing Press.

Torres, J. V. (2018). BATIS Sources in Philippine History. Quezon City:

C & E Publishing, Inc.

DUTIES OF THE SONS OF THE PEOPLE

1. Believe with a fervent heart in the creator.

2. Reflect always that a sincere faith in him involves love of
one’s native land, because this shows true love for one’s fellows.
3. Engrave on the heart the conviction that to die for the
liberation of the country from enslavement is the highest honor
and fortune.
4. In any endeavor, the realization of good aspirations depends
on calmness, perseverance, reason and hope.
5. Guard the instructions and plan of the K K K as you would
guard your own honor.
6. Anyone who falls into danger whist carrying out their duties
should be supported by all, and rescued even at the cost of life
and riches.
7. Let each of us strive in the performance our duty to set a
good example for others to follow.
8. Share whatever you can with whoever is needy.
9. Diligence in earning a livelihood is a true expression of love
and affection for self, spouse, children, brothers or compatriots.
 ANG DAPAT MABATID NG MGA TAGALOG
Ni: Andres Bonifacio
Itong katagalugan, na pinamamahalaan noong unang panahon ng
ating tunay na mga kababayan, noong hindi pa tumutuntong sa mga
lupaing ito ang mga Kastila, ay nabuhay sa lubos na kasaganaan at
kaginhawaaan. Kasundo niya ang mga kapitbayan at lalung-lalo na ang mga
taga-Hapon, sila ay kabilihan at kapalitan ng mga kalakal, malabis ang
pagyabong ng lahat ng pinagkakakitaan, kayat dahil dito'y mayaman ang
kaasalan ng lahat. Bata't matanda at sampung mga babae ay marunong
bumasa at sumulat ng talagang pagsulat nating mga Tagalog.
Dumating ang mga Kastila at dumulog na nakikipagkaibigan. Sa
mabuti nilang hikayat na diumano, tayo'y aakayin sa lalong kagalingan, at
lalong imumulat ang ating kaisipan, ang nasabing nagsipamahala ay
nangyaring nalamuyot sa tamis ng kanilang dila sa paghibo.Gayon man,
sila'y ipinailalim sa taal na kaugalian ng mga Tagalog na sinasaksihan at
pinapagtibay ang kanilang pinagkayarian sa pamamagitan ng isang
panunumpa na kukumuha ng kaunting dugo sa kani-kanilang mga ugat, at
yao'y inihalo't ininom nilang kapwa , tanda ng tunay at lubos na pagtatapat
na hindi magtataksil sa pinagkayarian. Ito'y siyang tinatawag na Sandugo
(1) ng Haring Sikatuna at ni Legaspi na pinakakinatawan ng hari sa
Espanya.(2)
 Buhat nang ito'y mangyari ay bumibilang na ngayon sa tatlong Itinuturo ng katwiran na huwag nating sayangin ang panahon sa
dantaong mahigit na ang lahi ni Legaspi ay ating binubuhay sa lubos na pag-asa sa ipinangakong kaginhawahan na hindi darating at hindi
kasaganaan; ating pinagtatamasa at binubusog, kahit abutin natin ang mangyayari.
kasalatan at kadayukdukan. Ginugugol natin ang yaman, dugo at sampu ng Itinuturo ng katwiran na tayo'y umasa sa ating sarili at huwag
buhay sa pagtatanggol sa kanila; kinakahamok natin sampu ng tunay na antayin sa iba ang ating kabuhayan.
mga kababayan na ayaw pumayag na sa kanila ay pasakop, at gayon din Itinuturo ng katwiran na tayo'y magkaisang-loob, magkaisang-isip at
naman nakipagbaka tayo sa mga Insik at mga Olandes na nagbalak na akala, at tayo'y magkalakas na maihanap ng lunas ang naghaharing
umagaw sa kanila nitong Katagalugan. kasamaan sa ating Bayan.
Ngayon, sa lahat ng ito, ano ang sa mga ginawa nating paggugugol Panahon na ngayong dapat na lumitaw ang liwanag ng katotohanan.
ang nakikitang kaginhawahang ibinigay sa ating Bayan? Ano ang nakikita Panahon nang dapat nating ipakilala na tayo'y may sariling pagdaramdam,
nating pagtupad sa kanilang kapangakuan na siyang naging dahilan ng may puri, may hiya at pagdadamayan.
ating paggugugol? Wala kundi pawang kataksilan ang ganti sa ating mga Ngayon, panahon nang dapat simulan ang pagsisiwalat ng mga
pagpapala. At ang mga pagtupad sa kanilang ipinangakong tayo ay lalong mahal at dakilang aral na magwawasak sa masinsing tabing na bumubulag
gigisingin sa kagalingan? Bagkus tayo'y binulag, inihawa tayo sa kanilang sa ating kaisipan. Panahon na ngayong dapat makilala ng mga Tagalog ang
hamak na asal, pinilit na sinira ang mahal at magandang ugali ng ating pinagmulan ng kanilang mga kahirapan. Araw na itong dapat kilalanin na
Bayan. Iminulat tayo sa isang maling pagsampalataya at isinadlak sa lubak sa bawat hakbang natin ay tumutuntong tayo at nabibingit sa malalim na
ng kasamaan ang kapurihan ng ating Bayan. hukay ng kamatayan na sa atin ay inuumang ng mga kaaway.
At kung tayo'y mangahas humingi ng kahit gabahid na lingap, ang Kaya, O mga kababayan! Ating idilat ang nabulag na kaisipan, at
nagiging kasagutan ay ang tayo'y itapon at ilayo sa piling ng ating kusang igugol sa kagalingan ang ating lakas sa tunay at lubos na pag-asa
minamahal na mga anak, asawa at matandang magulang. Ang bawat isang na magtagumpay sa minimithing kaginhawahan ng bayang tinubuan.
himutok na pumulas sa ating dibdib ay itinuturing na isang malaking
pagkakasala at karakarakang nilalapatan ng malahayop na kabangisan.
Ngayon, wala nang maituturing na kapanatagan sa ating
pamamayan. Ngayon, lagi nang ginagambala ang ating katahimikan ng
umaalingawngaw na daing at pananambitan, buntong-hininga at hinagpis
ng makapal na ulila, balo't mga magulang ng mga kababayang
ipinanganyaya (3) ng mga manlulupig na Kastila.
Ngayon, tayo'y malulunod na sa nagbabahang luha ng Ina sa nakitil
na buhay ng anak, sa pananangis ng sanggol na pinangulila ng kalupitan,
na ang bawat patak ay katulad ng isang kumukulong tingga na sumasalang
sa mahapding sugat ng ating pusong nagdaramdam. Ngayon, lalo't lalo
tayong nabibilibiran ng tanikalang nakalalait sa bawat lalaking may
iniingatang kapurihan.
Ano ang nararapat nating gawin? Ang araw ng katwiran na
sumisikat sa Silanganan ay malinaw na itinuturo sa ating mga matang
malaong nabulagan ang landas na dapat nating tunguhin. Ang liwanag
niya'y tanglaw sa ating mga mata upang makita natin ang mga kukong nag-
akma ng kamatayang alay sa atin ng mga ganid na asal.
Itinuturo ng katwiran na wala tayong iba pang maaantay kundi lalo't
lalong kahirapan, lalo't lalong kataksilan, lalo't lalong kaalipustaan, at lalo't
lalong kaalipinan.