RIPH REVIEWER

History - from the Greek term “istoia” meaning “learning”.

According to Aristotle, history is the systematic account of a set of natural phenomena whether
or not chronological ordering was a factor in the account, and this is considered as natural
history.
History is the study of past events, particularly in human affairs.
History in German is “Geschichte” meaning “that which has happened.”

Historical method is the process of critically examining and analyzing the records and survivals of the
past.

Only a part of what was remembered was recorded, only a part of what was recorded survived,
and only a part of what survived came to the historian’s attention.
Only a part of what is credible has been grasped; only a part of what has been grasped can
be expounded and narrated by the historian.

Source – provides information about the topic.

Historical Sources are objects from the past or testimonies concerning the past which historians use to
create their own depiction of the past.

Types of Sources

Written sources – published materials (books, journals, etc.) and manuscripts (handwritten and
unprinted materials like archival materials and memoirs).

Non-written sources – includes oral history, artifacts, fossils, etc.

Primary Sources – testimonies of eyewitnesses. They must have been produced by a

contemporary of what has been narrated.
These are documents or physical objects written or created during the time under study.
These sources were present during an experience or time period that offer an inside view of a
particular event.
Secondary Sources – interpretations and analyses of primary sources. They are one or more
steps removed from the event.
Made after the time of the event.
Examples are printed textbooks, academic journal articles.
Visual Primary sources- visual document, predominantly images not word.

Repositories of Primary Sources

NATIONAL ARCHIVES OF THE PHILIPPINES

NATIONAL LIBRARY OF THE PHILIPPINES
NATIONAL HISTORICAL COMISSION OF THE PHILIPPINES
NATIONAL MUSEUM OF THE PHILIPPINES

Historical Criticism

External Criticism
Deals with the problem of authenticity.
To spot hoaxes, fakes, forgeries and fabrications.
Determine the date if it is Anachronistic: a material, skill or culture does not exist at that time (Test
of Authenticity)
 Internal Criticism
deals with the problem of credibility.
Determine the Character of the Author, his reliability, and his ability and willingness to tell the
truth (Test of Credibility)

Comparing Primary and Secondary Sources

Authors Background
In author’s background, you are going write something about the author (it can his/her
occupation) which make him reliable or credible or not.
When was the account written?
The date of first publication of the said paper or source (account) which will affect the reliability
of the author especially who comes first than the other one.
Mention of Date/s
The date(s) mentioned in the account which will affect the reliability of the account itself
especially the difference of date of the two accounts.
Mentions of Place/s
The place(s) mentioned in the account which will affect the reliability of the account itself
especially the difference of places of the two accounts.
Sequencing of Events
These are chronology of the event which will affect the reliability of the account itself especially
the difference of events of the two accounts.

Comparative Analysis for Primary vs. Secondary Source – THE TEJEROS CONVETION
Santiago Alvarez Teodoro Agoncillo
Memoirs of a General The Revolt of the Masses: The Story of
He was a Magdiwang man and the Bonifacio and the Katipunan, is one of the
Commander-in-Chief of the said faction. most influential books in Philippine history.
He was an eye-witnessed because he Teodoro Agoncillo is a prominent Filipino
personally experienced the event. historian. His book, Teodoro Agoncillo
Santiago Alvarez focuses and further indicates the events before Tejeros
explain what happened in the said convention. It was mentioned the dates,
election made by two factions- battle and important events that was
Magdiwang and Magdalo in Tejeros different in Alvarez’ knowledge.
convention. It is detailed and mentioned
the delagations of the person involved
that only happens the day of the election
When was the account written?
Memoirs of a General by Santiago Alvarez In our handouts Revolt of the Masses by
was published in the year 1992 at Loyola Teodoro Agoncillo was published year
Heights, Quezon City; Ateneo de Manila 2002. But in other source (internet) it was
University Press. written in 1947 and was published in 1956.
Mention of Date/s
March 25, 1897 – Failed assembly at Middle of December 1896 – Aguinaldo, Tirona,
Tajeros and Evangelista meets Bonifacio
March 26, 1897 – Another meeting called January 2, 1897 – Bonifacio wrote to Mariano
by Pres. Baldomero Aguinaldo, but only Alvarez about the Magdiwang rebels; at 3pm, a
some Magdiwang leaders attended parade took place in Noveleta
March 27, 1897 – Meeting at Tanza (Oath- April 1897 – the Spaniards conquered the town
taking ceremony) that Bonifacio stayed in
April 3, 1897 – The Supremo made a bid to March 22, 1897 – A battle happened between
recapture Noveleta the Spaniards and Magdalo Soldiers in Salitran;
 Aguinaldo’s birthday; and a meeting at Tajeros
oddured
Mention of Place/s
A friar Estate house in Tajeros – venue for Cavite – were the Katipunan is divided
the meeting of Lumbreras of the into two factions, Magdalo and
Magdiwang Council; another meeting Magdiwang
was held here after the past tumultuous Talisay, Batangas – where Magdalo
event government resides
Catholic church in Tanza – Trias, Tirona, de Nasugbu, Tuwi, and Look – where
Dioss, Rillo, and others were rumored that Magdiwang government resides
they held a meeting here with Fr. Cenon Zapote – where Emilio Aguinaldo,
Villafranca; Meeting held on March 27 Candido Tirona, and Edilberto Evangelista
(Oath-taking ceremony) will meet the Supremo, Andres Bonifacio
Cavite - Imus, Cavite – where Supremo took his
position for granted to capture Vicente
Fernandez; where the leaders of the
Magdalo and Magdiwang decided to
have an assembly
An estate house in Tajeros – where the
Magdiwang planned to call another
assembly
Mapagtiis (San Francisco de Malabon) –
where the first election was held and
where Emilio Aguinaldo won as President
Difference of Two Accounts
he assembly at Tejeros was finally It was March 22, 1897 when simultaneously
conveyed on March 25 1897. the battle raged and the assembly
Alvarez's bodyguards stay outside the conveyed in Tejeros, at the same time it is
meeting place. Aguinaldo's birthday.
General Apoy's last angry sentence was "I Alvarez's bodyguards stayed near the
am now ordering your arrest!" stairs.
Trining (Dr. Jose Rizal's sister) and his Santiago Alvarez towards Mr.
widow, Josephine pleaded with General Montenegro: " We of Cavite do not need
Apoy not to arrest Mr. Montenegro, but to and will never need any adviser of your
let him stay at the estate house where own standing only"
they themselves were staying. They Nothing is stated about Trining (Dr. Jose
volunteered to be held personally Rizal's sister) and his widow, Josephine
responsible for Mr. Montenegro while in pleading to General Apoy not to arrest Mr.
their custody. Montenegro
Analysis of the Difference of the 2 accounts
The account of Alvarez seems to be a The account of Agoncillo is widely
straightforward narration where the event narrated by him. It is supported by various
that occurred was illustrated as just as it documents that also narrate the text. In
could be and there is some information this effect, the narration of Agoncillo is
that aren't clarified for the readers to well-narrated.
understand the context.
 Comparative Analysis for Primary vs. Secondary Source – The Tabon Caves
Primary Source Secondary Source
Robert B. Fox. William Henry Scott
The Tabon Cave: Archaeological Prehispanic Source Materials for the study
Exploration and Excavation on Palawan of the Philippine History
Island, Philippines
Authors Background
Robert B. Fox William Henry Scott
Profession: Profession:
Anthropologist Historian
Role of an Anthropologist: Role of a Historian:
Specialize in discovery of human remains and Specialize in investigation and analysis of
artifacts competing ideas, facts, and purported facts
When was the account written?
Robert B. Fox William Henry Scott
1965 – Philippine Journal of Science 1968 – University of Santo Tomas
Mention of Date/s
Robert B. Fox William Henry Scott
June and July 1962 - Initial Excavations of 7,000 B.C, 20,000 B.C., 28,000 B.C. –
Tabon cave conducted by the author existence of Homo Sapiens
himself. 45,000 or 50,000 B.C.- Upper
22,000 to 24,000 years ago – age of the Pleistocene/Dispersal of Homo Sapiens
Tabon Man. B.C, 20,000 B.C., 28,000 B.C. – existence of
Homo Sapiens
45,000 or 50,000 B.C.- Upper
Pleistocene/Dispersal of Homo Sapiens
Mention of Place/s
Robert B. Fox William Henry Scott
Palawan Island (Tabon Cave) – place of West Coast of Palawan (Tabon Cave) –
excavation conducted by the author place where the Tabon man was
himself. discovered by Fox.
Sequencing of Events
Robert B. Fox William Henry Scott
In June and July 1962, the scattered fossils Earliest human skull remains in the
bones include the frontal bone with the Philippines are the fossilized fragments of a
brows and portions of the nasal bones. skull and jawbone of three individuals.
The area in which the human fossils bones Tabon Cave is a kind of little Stone Age
were discovered had been disturbed by Factory.
Magapode Birds.
The data suggest that Tabon dated from
22,000 to 24,000 years ago.
Exact age of the human fossils can be
determined through chemical analysis.
The fossil bones are those of Homo
sapiens.
Difference of Two Accounts
Robert B. Fox William Henry Scott
The author is an Anthropologist and his The author is a Historian and his in
specialty is in excavation and validating of investigation and analyzing facts.
fossils and artifacts. This account was published later than the
This account was published earlier than other account.
the other account.
It mentioned that in June and July 1962, It did not mention that Scott personally
the excavation was personally conducted conducted the excavation.
by Fox. It mentioned 45,000, 50,000 BC, 28,000 B.C,
It mentioned 22,000 to 24,000 B.C. which is 20,000 B.C & 7,000 B.C which is different
different from Scott. from Fox.
It mentioned Palawan Island (Tabon It mentioned West coast of Palawan
Cave) as place of excavation which also (Tabon Cave) as place of excavation
the same to Scott. which also the same to Fox.
The sequences of the events show that Fox The sequences of the events show that
conducted the excavation and Scott did not conduct the study in Tabon
discovered the Tabon Man. Cave but rely to the two experts in terms
of other variables.
Analysis of the Difference of the 2 accounts
Generally, there two strong and significant points which make Fox more credible that Scott
but it does mean that Scott is lying – actually he is just trying to puzzle the facts from the
available data.
Using the principles of source criticism, remains are more credible than narratives which is the
situation of both author where Fox personally lead the excavation and the discovery of the
Tabon Man while Scott rely on the interview of the different experts who encounter the said
fossils.
Secondary, their specialization shows that, generally speaking, also in this case, in the question
of fossils, anthropologist is more credible than a historian.
Since the anthropologist are specialize in validating fossils which consistent in this account
while Scott is a historian in his way of validating was done through interview which less credible
that previous one.
 Excerpt from Antonio Pigafetta's First Voyage Around the World [Chronicle]
Antonio Pigafetta An Italian scholar and explorer from the
Republic of Venice.

He joined the expedition to the Spice

Islands led by explorer Ferdinand
Magellan under the flag of King Charles I
of Spain and, after Magellan's death in the
Philippines, the subsequent voyage
around the world.

During the expedition, he served as

Magellan's assistant and kept an accurate
journal which later assisted him in
translating the Cebuano language. It is
the first recorded document concerning
the language.
PEOPLE INVOLVED IN THE CONTENT OF EXCERPT
Ferdinand Magellan A Portuguese Explorer.

Discover The Philippine.

Lead the Battle of Mactan.

A Trusted Captain General of The Spain.

Chief Zula Datu Zula, one of Mactan’s two chieftains

sent his son to Ferdinand Magellan
bringing along two goats as presents and
to relay the news that more would have
been given if not for the opposition of the
other chief named Lapu-lapu.

Lapu-Lapu Lapu-lapu or Lapu-Lapu, whose name

was first recorded as Çilapulapu or
Cilapulapu, was a datu of Mactan in the
Visayas.

Modern Philippine society regards him as

the first Filipino hero because he was the
first native to resist imperial Spanish
colonization.

Cause of Battle of Mactan Datu Zula, one of Mactan’s two chieftains

sent his son to Ferdinand Magellan
bringing along two goats as presents and
to relay the news that more would have
been given if not for the opposition of the
other chief named Lapu-lapu. Days
earlier, Rajah Humabon sent an order to
all nearby chiefs to provide food supplies
for Magellan’s crew and to be converted
to Christianity. Humabon with Zula

Excerpt of Antonio Pigafetta about the Battle of
Mactan
suggested to Magellan to go to Mactan
and force the rebellious Lapu-lapu to
abide with the order issued by Rajah
Humabon, the ruler of the Visayan region.
On Friday, April twenty-six, Zula, a chief of
the island of Matan, sent one of his sons to
present two goats to the captain-general,
and to say that he would send him all that
he had promised, but that he had not
been able to send it to him because of the
other chief Cilapulapu, who refused to
obey the king of Spagnia.
He requested the captain to send him only
one boatload of men on the next night, so
that they might help him and fight against
the other chief. The captain-general
decided to go thither with three
boatloads. We begged him repeatedly
not to go, but he, like a good shepherd,
refused to abandon his flock.
At midnight, sixty men of us set out armed
with corselets and helmets, together with
the Christian king, the prince, some of the
chief men, and twenty or thirty
balanguais.
We reached Matan three hours before
dawn. The captain did not wish to fight
then, but sent a message to the natives by
the Moro to the effect that if they would
obey the kingof Spagnia, recognize the
Christian king as their sovereign, and pay
us our tribute, he would be their friend; but
that if they wished otherwise, they should
wait to see how our lances wounded.
They replied that if we had lances, they
had lances of bamboo and stakes
hardened with fire.
Calipulapu asked Magellan not to
proceed to attack them at once, but to
wait until morning, so that they might have
more men. They said that in order to
induce us to go in search of them; for they
had dug certain pit-holes between the
houses in order that we might fall into
them.
When morning came forty-nine of us
leaped into the water up to our thighs,
and walked through water for more than
two crossbow flights before we could
reach the shore. The boats could not
approach nearer because of certain
rocks in the water. The other eleven men
remained behind to guard the boats.
When we reached land, those men had
formed in three divisions to the number of
more than one thousand five hundred
persons.

When they saw us, they charged down

upon us with exceeding loud cries, two
divisions on our flanks and the other on our
front. When the captain saw that, he
formed us into two divisions, and thus did
we begin to fight. The musketeers and
crossbowmen shot from a distance for
about a half-hour, but uselessly; for the
shots only passed through the shields
which were made of thin wood and the
arms [of the bearers].

The captain cried to them, “Cease firing!

cease firing!” but his order was not at all
heeded. When the natives saw that we
were shooting our muskets to no purpose,
crying out they determined to stand firm,
but they redoubled their shouts. When our
muskets were discharged, the native
would never stand still, but leaped hither
and thither, covering themselves with their
shields. They shot so many arrows at us and
hurled so many bamboo spears (some of
them tipped with iron) at the captain-
general, besides pointed stakes hardened
with fire, stones, and mud, that we could
scarcely defend ourselves.

Seeing that the captain-general sent

some men to burn their houses in order to
terrify them. When they saw their houses
burning, they were roused to greater fury.
Two of our men were killed near the
houses, while we burned twenty or thirty
houses. So many of them charged down
upon us that they shot the captain
through the right leg with a poisoned
arrow.
Magellan ordered us to retire slowly, but
the men took to flight, except six or eight
of us who remained with the captain. The
natives shot only at our legs, for the latter
were bare; and so many were the spears
and stones that they hurled at us, that we
could offer no resistance. The mortars in
the boats could not aid us as they were
too far away. So, we continued to retire for
more than a good crossbow flight from
the shore always fighting up to our knees
in the water. The natives continued to
pursue us, and picking up the same spear
four or six times, hurled it at us again and
again. Recognizing the captain, so many
turned upon him that they knocked his
helmet off his head twice, but he always
stood firmly like a good knight, together
with some others.

An Indian hurled a bamboo spear into the

captain’s face, but the latter immediately
killed him with his lance, which he left in
the Indian’s body. Then, trying to lay hand
on sword, he could draw it out but
halfway, because he had been wounded
in the arm with a bamboo spear. When
the natives saw that, they all hurled
themselves upon him. One of them
wounded him on the left leg with a large
cutlass, which resembles a scimitar, only
being larger. That caused the captain to
fall face downward, when immediately
they rushed upon him with iron and
bamboo spears and with their cutlasses,
until they killed our mirror, our light, our
comfort, and our true guide.

When they wounded him, he turned back

many times to see whether we were all in
the boats. Thereupon, beholding him
dead, we, wounded, retreated, as best
we could, to the boats, which were
already pulling off. The Christian king
would have aided us, but the captain
charged him before we landed, not to
leave his balanghai, but to stay to see how
we fought.

When the king learned that the captain

was dead, he wept. Had it not been for
that unfortunate captain, not a single one
of us would have been saved in the boats,
for while he was fighting the others retired
to the boats. I hope through [the efforts of]
your most illustrious Lordship that the fame
of so noble a captain will not become
effaced in our times.

The battle was fought on Saturday, April

twenty-seven, 1521.The captain desired to
fight on Saturday, because it was the day
especially holy to him. Eight of our men
were killed with him in that battle, and four
Indians, who had become Christians and
who had come afterward to aid us were
killed by the mortars of the boats. Of the
enemy, only fifteen were killed, while
many of us were wounded.

In the afternoon the Christian king sent a

message with our consent to the people
of Mactan, to the effect that if they would
give us the captain and the other men
who had been killed, we would give them
as much merchandise as they wished.
They answered that they would not give
up such a man, as we imagined [they
would do], and that they would not give
him for all the riches in the world, but that
they intended to keep him as a memorial.
 CUSTOMS OF THE TAGALOGS.
BY JUAN DE PLASENCIA, O.S.F
THE CHIEFS OR DATUS This people had always chiefs, called by
them datus, who governed them and
were captains in their wars, and whom
they obeyed and reverenced. The subject
who committed any offence against
them, or spoke but a word to their wives
and children, was severally punished.

These chiefs’ rules over but few people;

sometimes as many as a hundred houses,
sometimes even less than thirty. This tribal
gathering is called a Tagalog 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- became a
datu.

THE BARANGAY 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
friendship and relationship. The chiefs, in
their various wars, helped one another
with their respective barangays.
THREE SOCIAL CLASSES

MAHARLICA The nobles were the free-born whom they

called maharlica. They did not pay tax or
tribute to the datu, but must accompany
him in war, at their own expense. The
chiefs offered them beforehand a feast,
and afterwards they divided the spoils.
Moreover, when the datu 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

COMMONERS/ALIPING NAMAMAHAY
cultivate them unless after purchase or
inheritance. The lands of the tingues, or
mountain ridges, are not divided, but
owned in common by the barangay.
Consequently, at the time of the rice
harvest, any individuals 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 datu
hundred gantas of rice. The reason of this
was that, at the time their settlements
there, another chiefs occupied the land,
which the new chiefs, 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 chiefs of some villages had also
fisheries. With established limit, and
sections of the rivers for markets. At this no
one could fish, or trade in the markets,
without paying for the privilege, unless he
belonged to the chief barangay or
village.
The commoners are called aliping
namamahay. They are married, and serve
their master, whether he be a datu 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 slave 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 their native

SLAVES/ALIPING SAGUIGUILIR
THE DIFFERENCE BETWEEN THE NAMAMAHAY AND
THE ALIPING SAGUIGUILIR
village, doing service and cultivating the
sowed hands.
The slaves are called aliping saguiguilir.
They serve their master in his house and on
cultivating 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 harvest 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
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 he called a
commoner. The price of the ransoms 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 slaves 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 saguiguilir,
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 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 saguiguilir, as servant
in their households, which is illegal, and if
the aliping namamahay should appeal to
justice, it is proved that he is an alipin as
well as his father and mother before him
and no reservation is made as to whether
he is alipin namamahay or aliping
saguiguilir.

He is at once considered an alipin, without

further declaration. In this way he
becomes a saguiguilir 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 a answer put in the
document that they give him.

n these three classes those who are

maharlicas on both the fathers and
mothers side continue to be so forever,
and if it happens that they should become
slaves, it is trough marriage, as I shall soon
explain. If these maharlicas had children
among their slaves, the children and their
mothers became free.

f one of them had children by the slave-

woman of another, she was compelled
when pregnant, to give her matter 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 slaves.

f a free woman had children by a slave,

they were all free, provided he was not her
husband

If two persons married of whom one was a

maharlica and other a slave, whether
namamahay or sagugulir the children
were divided; first, either male or female
belonged to the father, as did the third
and fifth; the second, the fourth, the six fell
to the mother, and so on. In this manner if
the father were free, if he was a slave, all
those who belonged to him were free;
and same applied the mother.
INVESTIGATION AND SENTENCES Investigation made and sentences
passed by the datu must take place in the
presence of those of his barangay. If any
of the litigants felt himself aggrieved, an
arbiter was unanimously named from
another village of barangay, whether he
was a datu or jot; since they had for this
purpose some person, known as fair just
men, who are said to give true judgement
according to their customs.

If the controversy lay between two chiefs,

when they wished to avoid war, they also
convoked judges to act as arbiters; they
did the same if the disputant belonged to
two different barangays. In this ceremony
they always had to drink, the plaintiff
inviting others.

CONDEMNED TO DEATH 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 other 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 slave
of the chief, after he had made some
recompense to the injured person.

All other offense were punished by fines in

gold, which, if not paid with promptness,
exposed the culprit to serve, until the
payment should be made

This was done by the following way: Half

the cultivated land and all their produce
belonged to the master. The master
provides the culprit with food and
clothing, and should be paid therefore. In
this way kept possession of the children if
the payment could not be met. This last
was usually the case, and remained slave;
he was obliged to render the latter half
service until he was not paid, however,
service within the house as aliping
saguiguilid, but living independently, as
aliping namamahay.

LOANS/DEBTS In what concern loans, there was formerly,

and its today, an excess usury, which is
great hindrance to baptism as well as so
 confession; for it turn out on the same way
as I have showed in the case of one under
judgement, who gives half of his
cultivated lands and profits until he pays
debt. Not doing so double the amount
must paid. This system should and can be
reformed.
INHERITANCE As for inheritances, the legitimate children
of a father and mother inherited equally,
in the case where the father and mother
showed a slight partiality by such gift as
two or three gold taels, or perhaps a jewel.
DOWRY When then parents gave a dowry to any
son, and, when, in order to marry him a
chief’s daughter, the dowry was greater
the sum given the order son, the excess
was not counted in the whole property to
divided. But any other thing that should
had should give to any son, though it
might be for some necessity, was taken
into consideration at the time of partition
of the property, unless the parents should
be declared that such a bestowal was
made outside of the inheritance.

If one had children by two or more

legitimate, wives, each child received
inheritance and dowry of his mother, with
the increase, and the share of his father
state which fell him to as well as legitimate
children, the former had no share the
inheritance; but the legitimate children
were bound to free mother, and to give
him something a tael or a slave, if the
father were a chief, or it finally anything
else were given it was by the unanimous
consent of all.

If besides his legitimate children, he had

also some sons by a free unmarried
woman, to whom was dowry 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.

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, or a child by an inaasava,
whether there was a son of slave woman
or not, the inheritance went only to father
or grandparents, brothers, or nearest
relatives of the deceased, who gave to
the slave-child as above stated.

In the case of the child by a free married

woman, born while she was married, if the
husband punished the adulterer, this was
considered dowry; and the child entered
by the others into partitions in the
inheritance. His share equaled the part left
by the father, nothing more. If there were
no other son than he, the children and the
nearest relatives inherited equally with
him.

But 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 inherit anything. It should
be noticed that the offender was not
considered dishonored by the punishment
inflicted, nor the husband leave the
woman. By the punishment of the father
the child was fittingly made legitimate.

INHERITANCE OF ADOPTED CHILDREN Adopted children of whom are many

among them, inherit the double what was
paid for their adoption. For example, if
one goal tael was given, the might be
adopted when the first father died, the
children was given [in inheritance] two
taels. But if this child should die first, his
children did not inherit from the second
father, for the arrangement stops at that
point.

This is the danger 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.

This is the danger 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 Dowries are given by the men to the

women’s parent. If the latter are living,
 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 the 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 is 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 their labors accrues to their
parents.

PLACE OF WORSHIP In all villages or in other parts of the Filipinas

Island, there are no temples consecrated
to the performing sacrifices, the adoration
of their idol or the general practice of
idolatry. It is true that they have name
simbahan which means a temple or place
of adoration, but this because formerly,
when they wished to celebrate a festival,
which they called pandotor worship they
celebrated it in the large house of a chief.

They are constructed, for the purpose of

sheltering the assembled people, a
temporary shed on each side of the
house, with a roof called sibi, to protect
people from the wet when it rained. They
so constructed the house that it might
contain many people dividing it.

TEMPLE After the fashion of into three

compartments. In the post of the house
they set small lamps, called sorihile; in the
center of the house they placed one large
lamp adorned with the leaves of the white
palm. Wrought into many designs. They
also may brought together many drums,
large and small, which they beat
successively when the feast lasted, which
was usually four days. During this time the
whole barangay or family reunited and
join to the worship which they called
nagaanitos. The house for the above
mentioned period of time was called a
temple.
OBJECTS OF WORSHIP Among their many idols there was one
called Bathala whom they especially
worshipped, the tittle seems to signify all
 powerful or maker of all things. They also
worshiped the sun which an account of its
beauty, is almost universally respected
and honored by heathens. They worship
to the moon especially when it was new
at which time they held great rejoicing
adoring it by bidding it welcome some of
them also adored the stars, although did
not know them by their names, as the
Spaniards and other nations know the
planets with the one exception of the
morning star, which they called Tala.

IDOLS They possessed many idols called lic-ha

which may image with different shape.
And as time there worshipped any little
trifle in which they adored. As did the
romans some particular dead man who
was brave at war and endowed with
special faculties to whom they
recommend themselves for protection in
their tribulations. They had another idol
called Dian masalanta, who was the
patron of lovers and of generation. The
idols called lacapati and idianale were
the patrons of cultivated by them
husbandry. They paid reverence to water
lizard called by them buaya or crocodiles
from fear of being harmed by them.

SUPERSTITIOUS BELIEFS There were moreover very liable to find

auguries in things they witnessed. For
example, if there left their house and meet
in this the way a serpent or rat or a bird
called tigmamanuiguin which was singing
in the tree or if they chanced upon
anyone who sneezed they returned at
once to their house, considering the
incident as an augury that some evil might
befall them if they should continue their
journey especially when the above-
mentioned bird sang. This song is different
forms; in the case it was considered as an
evil omen; in the other as a good omen,
and then they continued journey.

They also practiced divination see

whether weapons, such as dagger or
knife, were to be useful or lucky for their
possessor whenever occasion should
offer.
SEASONS The natives had no established division of
years, months, and days; these are
determined by cultivation of the soil, all
this help them making up the year. The
winter and the summer are distinguished
as sun-time and water-time latter term
designating winter in those regions, when
there is no cold, snow, or ice.

It seems however, that now since they

have become Christians, the season are
not quite the same, for all Christians it gets
somewhat cooler. The years since the
advent the Spaniards and the season
have been given their proper name, and
they have been divided into weeks.

OFFERING OF SACRIFES Their manner of offering their sacrifices

was to proclaim a feast, and offer to the
devil what they had to eat. This was done
in front of the idol, which they anoint in
fragrant perfumes, such as mask and
civet, or gum of the storax-three and other
odoriferous woods. The participant made
response to the song female, beseeching
the idol for favor them with those things of
which they were need, and generally, by
offering repeated health’s, they all
became intoxicated.

The devil was sometimes liable to enter the

body of catalonas, and assuming her face
and appearance, fill her with so great
arrogance he being the cause of that
seemed to shoot flames for her eyes, her
hair stood on end, a fearful sight to those
beholding, and she uttered word and
arrogance and superiority. In some district,
especially in the mountains, when in those
idolatries the devil incarnated himself in
took a form of his master, the latter have
tied to be free by his companions. This
however happened but rarely. The object
of sacrifice were goats, fowls, and swine,
which were flayed, decapitated, and the
blade before the idol.

They perform another ceremony by

cooking a jar of rice until the water was
evaporated, after which they broke in the
jar, and the rice left as an intact mass
which set before the idol; and all about it
which is small fruit wrapped in a leaf with
 some lime, a food generally eaten in these
region as well as fried food and fruits.

All these above-mentioned articles were

eaten by the guest at the feast; the heads
[of the animal], after being “offered””, as
they expressed it, were cooked and eaten
also.

The reason of offering this sacrifice and

adoration were, in addition in whatever
personal matters there might be recovery
of a sick person, the prosperous voyage of
those embarking on the sea, a good
harvest in the sowed lands, a propitious
result in wars, a successful delivery in
childbirth, and a happy outcome in
married life. If this took place among
people of rank, the festive lasted thirty
days.

In the case of young girls who first had

monthly courses their eyes were
blindfolded four days and four nights; the
friends and relatives were a invited to
partake food and drink. At the end of this
period, the catalonas took the young girls
to the water, bathed her and washed her
heads, and removed the bandaged from
her eyes.

The old men said that they did this in order

that the girls might bear children, bands to
their taste, who would not leave them
widows in their youth.

DISTINCTIONS OF PRIESTS.
CATALONAS The distinctions made among the priest
were the following; the first called
catalonas, as above stated, was either a
man or woman. This office was an
honorable one among the natives, and
was held ordinarily by people of rank this
rule general in all islands.

MANGAGAUAY (WITCHES) The second called mangagauay, or

witches who deceived by pretending by
heal to heal sick. This priest includes
maladies by their charms, which is
proportion to the strength and efficacies
of witchcraft are capable of causing
death. This office was generally
throughout the land.
MANGAGUAY The third they called mangaguay, these
priest had then power of applying such as
remedies to lovers that they abandon and
despise their own wives, latter. If the
woman, constrained by these means,
were abandoned, it would bring sickness
upon her; and on account of the
desertion this would discharge blood and
matter. This office was also general
throughout the land.

MANCOCOLAM he fourth was called mancocolam, whose

duty it was to emit fire from himself at
night, once or oftener each month. This
fire could not be extinguished; nor could it
not be thus emitted excepts the priest
wallowed in the ordure and filth which falls
from the houses; and who he lived in the
house where the priest was wallowing in
order to emit this fire from himself, fell I and
died. This office was general.

HOCLOBAN The fifth was called hocloban,which is

another kind of witch, of greater efficacy
than the mangagauay. Without the use of
medicine and by simply saluting or raising
the hand, they killed them whom they
chose. But if they desire to heal those
whom they had made. Moreover, if they
wished to destroy the house of some
Indians hostile to them, they were able to
do so without instrument. This was In
Catanduanes, an island of the upper part
of Luzon.

SILAGAN The sixth was called silagan, whose office

it was if they saw anyone clothed in white,
to tear out his liver and eat it, thus causing
his death. This like the preceding was in
the island of Catanduanes. Let no one
moreover consider this table, because in
calavan, they tore out in this way through
the anus all the intestines of a Spanish
notary, who was buried in Calilaya by
father Fray Juan de Merida

MAGTATANGAL The seventh was called

magtatanggal/manananggalhis purpose
was to show himself at night to many
persons, without his head or entrails. In
such wise in the devil walked about
carried or pretended to carry, his head in
to different places in the morning return it
 into body remaining as before alive. This
seems to me to be a fable, although the
native affirm that they have seen it.
Because the devil probably causes them
to believe. This occurred in Catanduanes.

OSUANG/ASWANG The eight is called osuang, which is

equivalent to sorcerer they say that they
have seen him fly. And that they
murdered men and ate their flesh. This was
among the Visayas island. Among the
Tagalogs these did not exist.

MANGGAGAYUMA The ninth was another class of witches

called manggagayuma. They made
charms for lovers out of herbs, stone, and
wood which would infuse the heart with
love. Thus, they did this to deceive the
people. Although sometimes, through the
intervention of the devil they gained their
ends.

SONAT The tenth was known as sonat, which is

equivalent to preacher it was his office to
help one to die at which time he
predicted the salvation or condemnation
of the soul.

PANGAAHOJAN The eleventh pangaahojan, was a

soothsayer and predicted future. This
office was generally in all the islands.

BAYAGUIN The twelfth, bayuguin. Signified a

cotquen. A man whose nature inclined
toward that of a woman.

BURIAL OF CUSTOMS Their manner of burying the dead was as

follows. The deceased was buried besides
his house. And if he were chief, was
placed beneath a little house or porch
which they constructed for this purpose.

The Aetas or Negritos inhabitants of this

island, had also a form of burial, but
different. They dug a deep, perpendicular
hole, and place and deceased within it.
Leaving him upright with head or crown
unburied, on top of which they put half ac
coconut which was to serve him as a
shield. That they went in pursuit of some
Indian, whom they killed in retribution for
the Negrito who had died. To this end they
conspired together hanging a contain
 token on their hecks some one of them
produced the death of the innocent one.
LIFE AFTER DEATH These infidels said that they knew that
there was another life of rest with they
called maca, just as if we should say
paradise or in other words villages of rest.

All the various kinds of internal minister

were, therefore as has been stated.
Catalonan sonat (who was a sort of
bishop who ordained priestesses and
receive their reverence for they knelt
before him as before one who could
pardon sins, and expected salvation
through him).

GHOST AND PHANTOMS There were also ghost which they called
vibit. And phantoms which they called
ticbalang. They had another deception
namely that of any woman died in
childbirth she and the child suffered
punishments and that at a night, she
could be heard lamenting. This was called
patianac.
Apolinario Mabini. The Philippine Revolution. Translated into English by Leon Ma. Guerrero(chapters
9 and 10). National Historical Commission. [Memoirs]
Apolinario Mabini
CHAPTER VIII (First Stage of the Revolution)
Filipino revolutionary leader, educator,
lawyer and statesman who served first as
a legal and constitutional adviser to the
Revolutionary Government, and then as
the first Prime Minister of the Philippines
upon the establishment of the First
Philippine Republic.
He is regarded as the "Utak ng
Himagsikan" or "Brain of the Revolution".
Mabini performed all his revolutionary and
governmental activities despite having
lost the use of both his legs to polio shortly
before the Philippine Revolution of 1896.
In August 1896 the head of the printing
press of the Diario de Manila, having
discovered that some of his employees
belonged to a secret society, handed
them over to the constabulary for the
corresponding investigation.
Bonifacio and his followers were able to
flee to the mountains, and from there
ordered the people's councils to rise or join
them so as not to fall in the hands of the
constabulary.
Rizal was shot on the 30th December 1896
as the principal instigator of the
movement, and those really guilty of
giving cause for the Filipinos to hate the
very name of Spaniard were praised for
their patriotism.
Shortly before the outbreak of the
insurrection Rizal, in order to put an end to
an indefinite exile, had offered his medical
services to the Spanish army campaigning
in Cuba. The government having agreed
to his proposal, he was taken from Dapitan
and kept aboard a warship anchored in
Manila Bay, awaiting transport to Spain.
Rizal went to the execution ground calm
and cheerful, to show that he was happy
to sacrifice his life, which he had
dedicated to the good of all the Filipinos,
confident that in love and gratitude they

CHAPTER IX (Development of the Revolution)
would always remember him and follow
his example and teaching.
The magdalo and magdiwang councils,
together with the principal military
leaders, gathered in the estate-house of
Tejeros.
Bonifacio went off with his two brothers to
the mountains of San Mateo; but (Mr.
Aguinaldo sent after him) two companies
of soldiers were sent after him with orders
to arrest him. Bonifacio resisted, and as a
result he was wounded thrice, and one of
his brothers and three of the soldiers were
killed. The soldiers were able to take
Bonifacio and his other brother to Naic,
thence to Maragondon, and afterward to
Mount Buntis where the two brothers were
shot.
Government would give 400,000 to Mr.
Aguinaldo and his companions in Hong
Kong, 200,000 to the chieftains remaining
in the islands, and 200,000 more some time
after, perhaps in the light of the
subsequent conduct of the chieftains who
surrendered. For this part Mr. Aguinaldo
promised to order all the people in arms to
surrender and turn over their weapons to
the Spanish authorities.
The Spanish government believed that,
with the voluntary expatriation of some
leaders and the unconditional surrender
of some others, peace would soon be
restored, but it was wholly mistaken.
Mabini had been a member of the Liga
Filipina and one of the compromisarios,
was indicted and imprisoned as one of the
instigators of the rebellion. However, he
had suffered a paralytic stroke six months
before the uprising and I attribute to this
circumstance my not having been
beaten up and shot together with Don
Domingo Franco and others.
Mr. Aguinaldo's return to, the island. When
the latter, upon arrival, proclaimed to the
people the readiness of the United States
to help the Filipinos regain their natural
rights, everyone thought that the
government of that country, recognizing
Mr. Aguinaldo as the representative of the
Filipino people, had entered into a formal
agreement with him, and so each
province, acknowledging his indisputable
leadership, went into action to fight the
Spanish forces within its boundaries. This
impression was confirmed by the vague
and equivocal statements of the
American commanders.

Mabini called Aguinaldo at Cavite port on

the 12th June 1898, the very day on which
the independence of the Philippines was
being proclaimed in the town of Kawit.
And he immediately asked him about the
agreement he had concluded with the
United States Government, and to my
great surprise learned that there was
none, and that the (American) consul in
Singapore, Pratt, and Admiral Dewey had
only given him verbal assurances that the
United States Government did not want
any part of the islands and it designed
only to help the natives destroy the
Spanish tyranny so that all the Filipinos
could enjoy the blessings of an
independent government.

Mabini proposed a scheme reorganizing

the provinces and towns in the most
democratic form possible in the
circumstances and, with Mr. Aguinaldo's
approval, it was carried out without loss of
time. He followed this up with another
proposal for the creation of the
(government) departments needed for
the orderly working of the central
administration, as well as of an assembly
or congress composed of two prominent
residents of each province to advise Mr.
Aguinaldo and propose measures for the
common welfare and the attainment of
the longed-for rights.

Mr. Arellano, because of his recognized

competence, should take over the
position given to mabini as a head of new
department.

Mabini named as “the devil advocates of

the president”
 After a long wait, Mr. Arellano finally
stated that he could not discharge the
office of Secretary of Foreign Affairs, in
view of which Mr. Aguinaldo insisted that I
should take charge of the department. I
accepted for the purpose of seeking an
understanding with the United States
Government before the proposed
constitution was voted upon by the
Philippine Congress, and assumed office
on the 2nd January 1899.

President McKinley persuaded to stage

what is called a coup d'etat. In the night
of the 4th February, 1899. the American
forces started an action that led to the
outbreak of hostilities, and the news was
immediately communicated to
Washington.

Treaty was ratified by the Senate on the

6th February.

The amount, of $20,000,000 stipulated for

the cession of the Philippines was
appropriated by Congress on the 2nd
March. The instruments of ratification
having been exchanged on the 11th April,
the price for the cession was paid on the
last May, thus consummating the
purchase and sale.

McEnery, explaining the administration's

objectives, proposed in the Senate, that
the United States declare it did not intend
to annex the islands permanently, but
rather to prepare the inhabitants for an
autonomous government which would
promote American and Filipino interests.

The proposal the Philippines can be

neither a territory nor a state because it
should not be permanently annexed to
the United States, but, as property bought
by the United States, the latter can
dispose of the Philippines at its discretion,
that is to say, without the limitations of its
Constitution.

CHAPTER X (End and Fall of the Revolution) HENERAL ANTONIO LUNA

Antonio Luna was the fiery-tempered but
brilliant military strategist of Gen
Aguinaldo.
At the age of 31 (June 5, 1899), he was
shot dead in Cabanatuan in a
treacherous attack led by a disgruntled
Filipino Sergeant.

General Luna commander of the forces

operating around Manila

Luna was able to raise fresh forces in

Calumpit, forming a number of
companies composed of veteran soldiers.
of the former native army organized by
the Spanish Government, and with these
troops as a core he imposed a stern
disciplinary system to stop the
demoralization of our troops.

Luna would have succeeded in imposing

and maintaining discipline if Aguinaldo
had supported him with all the power of
his prestige and authority, but the latter
was also beginning to grow jealous,
seeing Luna slowly gain ascendancy by
his bravery, audacity, and military skill.

Mr. Aguinaldo sent a telegram asking

Luna to see him in Cabanatuan for an
exchange of views, but when Luna arrived
in Cabanatuan, he met not Aguinaldo but
death by treachery plotted by the very
same soldiers whom he had disarmed and
court-martialed for abandonment of their
post and disobedience to his orders (he
did not find Aguinaldo at home and was
treacherously murdered by the soldiers
who were on sentry duty there). Colonel
Francisco Roman, who accompanied
Luna, died with him. While Luna was being
murdered.