Richardson, Jim (2013). The light of liberty: Documents and studies on the Katipunan, 1892-1897.

Loyola
Heights, Quezon City: Ateneo de Manila University Press.

MEMBERSHIP DOCUMENTS 129

This latter translation may also be found in The Writings and Trial of Andres Bonifacio, translated by
Teodoro A. Agoncillo with the collaboration of S. V. Epistola (Manila: Antonio J. Villegas; Manila
Bonifacio Centennial Commission; University of the Philippines, 1963), 1.

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Emilio Jacinto (attrib.)

Katipunan na manga A. N. B.—Sa may nasang makisanib sa katipunang ito

[The Kartilya]

Adrian E. Cristobal, The Tragedy of the Revolution (Makati City: Studio 5 Publishing Inc., 1997), 46; Jose
P. Santos, Buhay at mga Sinulat ni Emilio Jacinto (Manila: Jose Paez Santos, 1935), 59-63.

Taught in schools and debated in universities the Kartilya is the best-known of all Katipunan texts.
Making manifest the KKK's principles and teachings, it was printed as a small pamphlet for new
members. It is the only document of any length set in print by the Katipunan prior to August 1896 that is
known to be still extant.

The earliest reference to the Kartilya yet found is in the minutes of a Supreme Assembly meeting held in
December 1895, which say the manifesto (pahayag) will be priced at 4 kualta per copy.1 Whether it is
the KKK branches or the individual recruits who are to be charged this amount is not clear, and nor is it
known whether the title phrase—"To those who want to join this Katipunan"—truly means potential
recruits, or in practice should be taken to mean, "To those who have just joined this Katipunan." If
copies were sold to potential as well as actual recruits, needless to say, there was a heightened risk they
might fall into the wrong hands.

The Kartilya was still in use during the first phase of the revolution, and Bonifacio was planning to print
more copies shortly before he was killed.2 It may still have been used during the second phase of the
revolution, for a version survives in the Philippine Insurgent Records that is stamped with the seal used
by Artemio Ricarte in 1899. This version contains basically the same text as is transcribed here but it
bears a different title—"Final Declaration on Admission to the Katipunan" (Katapusang pamamahayag sa
pagpasok sa K.)—and it omits the famous footnote that says "the word Tagalog means all those born in
this Archipelago."3

Authorship of the Kartilya has always been credited to Emilio Jacinto, and there is little doubt this
attribution is sound: it dates back to the Sensacional memona of Isabelo de los Reyes, whose sources
included several senior KKK veterans, and it has never been challenged.4 Bonifacio, the story goes, had

130 THE LIGHT OF LIBERTY

originally intended that his "Decalogue" should be printed and handed to new recruits, but he then read
Jacinto's Kartilya and decided it was superior.5 The two texts, though, are not really comparable.
Bonifacio seeks only to enumerate the duties of Katipunan members, Jacinto couches his primer, four
times as long, rather as a statement of aspirations and ethical values. Bonifacio lists ten obligations;
Jacinto presents twelve "guiding principles" and fourteen "teachings."

In its structure the Kartilya resembles the declaration used in Manila's masonic lodges, a declaration that
had presumably been written in Spain around 1889, when the grand order to which the lodges were
affiliated—the Gran Oriente Espanol—had been founded by Miguel Morayta.6 The Kartilya is addressed
"To those who want to join the Katipunan"; the masonic document to los profanos que deben insnibirse
en la Sociedad. The preamble to the Kartilya echoes the masonic document's stated purpose, which is to
ensure that candidates fully understand the association's objectives before making a commitment they
might later repent. The division in the Kartilya between principles (layon) and teachings (aral) broadly
parallels the division in the Gran Oriente's manifesto between the "Programa Masonica" and the
"Codigo Masonico." And the Karrilya, finally, like the document used in the lodges, asks neophytes

to pledge their allegiance to the association's objectives and to affirm with their signature that they are
becoming members of their own free will (ninais ng loob ko).

There are also parallels between the content of the two documents. Recruits to the lodges were advised
that masonry considera como hermanos todos los hombres; that they should renounce todos los vicios;
and should defendenis al oprimido. Within the Katipunan, said the Karrilya, "all are equal and true
brethren." Members had to "renounce disorderly habits" and to "defend the oppressed."

Other influences may be identified more tentatively. The admonitions to regard a woman as a
"helpmate" rather than a "plaything," and to ''have due regard to her weakness" may be biblical in
origin. The adage that "an honorable man's word is his bond" may be traced back to Cervantes; and the
thought that "time lost is lost forever" may have come from Benjamin Franklin. One precept is perhaps
taken from Rizal. A "life which is not dedicated to a great idea is useless," declares Rizal's fictional
insurrectionist Simoun in El Filibusterismo: "It is a pebble lost in the field, when it should form part of
some building."7 "Life which is not consecrated to a lofty and sacred cause," Jacinto writes, varying the
metaphor, "is like a tree without shade, if not a poisonous weed."

To emphasize Enlightenment influences on Katipunan thinking, some say, effaces the originality of
documents like the Kartilya, which may be found

MEMBERSHIP DOCUMENTS 131

in the nuances of their Tagalog and their resonance with the native psyche, familial bonds, folk
Christianity, indigenous dissident traditions, and so on. Such arguments may be true up to a point, bur
often they seem nebulous, reliant more on wishful assertion than on substantiating chapter and verse.
The Tagalog words that resound loudest in the Kartilya, beyond doubt, are the equivalents of the
Enlightenment's defining watchwords: Liberty (Kalayaan),i(lahat ng tao'y magkakapantay), Fraternity
(kayong lahat ay magkakapatid), Reason (Katuiran), Progress (Kagalingan), and Enlightenment itself
(Kaliwanagan). Most, perhaps all, of these Tagalog equivalents had already been employed by ilustrado
writers like Rizal and Del Pilar before the KKK was founded.8 The revolutionary originality of the
Katipunan lay not in its idiom, but in its objectives and its deeds.

Tagalog Text9
-------------------------------------------------------------------------------------------------------------------------------------------
-----------------------------------------------------------------------------

KATIPUNAN

NANGMANGA

A.N.B.

SA MAY NASANG MAKISANIB

SA KATIPUNANG ITO

Sa pagkakailangan, na ang lahat na nagiibig pumasuk sa katipunang ito, ay magkaroon ng lubos na

pananalig at kaisipan sa mga layong tinutungo at mga kaaralang pinaiiral, minarapat na ipakilala sa
kanila ang mga bagay na ito, at ng bukas makalawa'y huag silang magsisi at tuparing maluag sa kalooban
ang kanilang mga tutungkulin.

Ang kabagayang pinaguusig ng katipunang ito ay lubos na dakila at mahalaga; papagisahin ang loob at
kaisipan ng lahat ng tagalog (*) sa pamagitan ng isang mahigpit na panunumpa, upang sa pagkakaisang
ito'y magkalakas na iwasak ang masinsing tabing na nakabubulag sa kaisipan at matuklasan ang tunay na
landas ng Katuiran at Kaliwanagan.

(*) Sa salitang tagalog katutura'y ang lahat nang tumubo sa Sangkapuluang ito; sa makatuid, bisaya man,
iloko man, kapangpangan man, etc., ay tagalog din.

Dito'y isa sa mga kaunaunahang utos, ang tunay na pag-ibig sa bayang tinubuan at lubos na
pagdadamayan ng isa't isa.

Maralita, mayaman, mangmang, marunong, lahat dito'y magkakapantay at tunay na magkakapatid.

132 THE LIGHT OF LIBERTY

Kapagkarakang mapusok dito ang sino man, tataligdan pilit ang buhalhal na kaugalian, at paiilalim sa
kapangyarihan ng mga banal na utos ng katipunan.

Ang gawang lahat, na laban sa kamahalan at kalinisan, dito'y kinasusuklaman; kaya't sa bagay na ito
ipinaiilalim sa masigasig na pakikibalita ang kabuhayan ng sino mang nagiibig makisanib sa katipunang
ito.

Kung ang hangad ng papasuk dito'y ang tumalastas lamang o mga kalihiman nito, o ang ikagiginhawa ng
sariling katawan, o ang kilalanin ang mga naririto't ng maipagbili sa isang dakot na salapi, huag
magpatuloy, sapagkat dito'y bantain lamang ay talastas na ng makapal na nakikiramdam sa kaniya, at
karakarakang nilalapatan ng mabisang gamut, na laan sa mga sukaban.

Dito'y gawa ang hinahanap at gawa ang tinitignan; kaya't hindi dapat pumasuk ang di makagagawa,
kahit magaling magsalita.

Ipinauunawa din, ang mga katungkulang ginaganap ng lahat ng napaaanak sa katipunang ito ay lubhang
mabibigat lalung lalu na, kung gugunitain na di magyayaring maiiwasan at walang kusang pagkukulang
na di aabutin ng kakilakilabot na kaparusahan.
Kung ang hangad ng papasuk dito, ang siya'y abuluyan o ang ginhawa't malayaw na katahimikan ng
katawan, huag magpatuloy, sapagkat mabigat na mga katungkulan ang matatagpuan, gaya ng
pagtatangkilik sa mga naaapi at madaluhong na paguusig sa lahat ng kasamaan; sa bagay na ito ay
aabuting ang maligalig na pamumuhay.

Di kaila sa kangino paman ang rnga nagbalang kapahamakan sa mga tagalog na nakaiisip nitong mga
banal na kabagayan (at hindi man), at mga pahirap na ibinibigay na nagharing kalupitan, kalikuan at
kasamaan.

Talastas din naman ng lahat ang pagkakailangan ng salapi, na sa ngayo'y isa sa mga unang lakas na
maaasahang magbibigay buhay sa lahat; sa bagay na ito, kinakailangan ang lubos na pagtupad sa mga
pagbabayaran; piso sa pagpasok at sa buan buan ay sikapat. Ang salaping ito'y ipinagbibigay alam ng
nagiingat sa tuing kapanahunan, bukod pa sa mapagsisiyasat ng sinoman kailan ma't ibigin. Di makikilos
ang salaping ito, kundi pagkayarin ng karamihan.

Ang lahat ng ipinagsaysay at dapat gunitain at mahinahong pagbulaybulayin, sapagkat di magaganap at

di matitiis ng walang tunay na pagibig sa tinubuang lupa, at tunay na adhikang ipagtangkilik ang
Kagalingan.

At ng lalong mapagtimbang ng sariling isip at kabaitan, basahin ang sumusunod na

MGA ARAL NANG

KATIPUNAN NG MGA A.N.B.

Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na walang lilim, kundi
damong makamandag.

MEMBERSHIP DOCUMENTS 133

Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang nasang gumawa ng
kagalingan, ay di kabaitan.

Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at ang isukat ang bawat kilos,
gawa't pangungusap sa talagang Katuiran.

Maitim man at maputi ang kulay ng balat, lahat ng tao'y magkakapantay; mangyayaring ang isa'y higtan
sa dunong, sa yaman, sa ganda...; ngunit di mahihigtan sa pagkatao.

Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may hamak na kalooban inuuna
ang pagpipita sa sarili sa puri.

Sa taong may hiya, salita'y panunumpa.

Huag mong sasayangin ang panahun; ang yamang nawala'y magyayaring magbalik; nguni't panahong
nagdaan na'y di na muli pang magdadaan.

Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.

Ang taong matalino'y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang dapat ipaglihim.
Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa't mga anak; kung ang umaakay ay
tungo sa sama, ang patutunguhan ng iaakay ay kasamaan din.

Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang katuang at karamay sa
mga kahirapan nitong kabuhayan; gamitan mo ng buong pagpipitagan ang kaniyang kahinaan, at
alalahanin ang inang pinagbuhata't nagiwi sa iyong kasangulan.

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

Ang kamahalan ng tao'y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha, wala sa
pagkaparing KAHILILI NG DIOS, wala sa mataas na kalagayan sa balat ng lupa; wagas at tunay na mahal
na tao, kahit laking gubat at walang nababatid kundi ang sariling wika, yaong may magandang asal, may
isang pangungusap, may dangal at puri; yaong di napaaapi't di nakikiapi; yaong marunong magdamdam
at marunong lumingap sa bayang tinubuan.

Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na Kalayaan dito sa
kaabaabang Sangkalupuan, at sabugan ng matamis niyang liwanag ang nangagkaisang magkalahi't
magkakapatid ng ligaya ng walang katapusan, ang mga ginugol na buhay, pagud, at mga tiniis na
kahirapa'y labis nang natumbasan.

Kung lahat ng ito'y mataruk na ng nagiibig pumasuk at inaakala niyang matutupad ang mga tutungkulin,
maitatala ang kaniyang ninanasa sa kasunod nito.

SAHKAN NG _____________________________________________________

AKO'Y SI ________________________________________________________

TAONG TUBO SA BAYANG NG ____________________________________

HUKUMAN NG _____________________________ ANG KATANDAAN KO

134 THE LIGHT OF LIBERTY

AY _________________ TAON ANG HANAP BUHAY __________________

ANG KALAGAYAN __________________________ AT NANANAHALNAN

SA _____________________________ DAAN NG _______________________

Sa aking pagkabatid ng boong kagalingan ng mga nililayon at ng mga aral, na inilalathala ng KATIPUNAN
ng mga A.N.B. ninais ng loob ko ang makisanib dito. Sa bagay na ito'y aking ipinamamanhik ng boong
pitagan, na marapating tangapin at mapakibilang na isa sa mga anak ng katipunan: at tuloy
nangangakong tutupad at paiilalim sa mga aral at Kautusang sinusunod dito.

___________________ ika ______________ ng buan ng __________________

__________________ ng taong 189____.

Nakabayad na ng ukol sa pagpasok.

ANG TAGA INGAT NG YAMAN.

English Translation10

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-

ASSOCIATION

OF THE

SONS OF THE PEOPLE

TO THOSE WHO WANT TO JOIN THIS

ASSOCIATION

In order that all who want to enter this association may have a full understanding and knowledge of its
guiding principles and main teachings, it is necessary to make these things known to them so that they
will not, tomorrow or the next day, repent, and so that they may perform their duties wholeheartedly.

This association pursues a most worthy and momentous object: to unite the hearts and minds of all the
Tagalogs (*) by means of an inviolable oath, in order that this union may be strong enough to tear aside
the thick veil thar obscures thought, and to find the true path of Reason and Enlightenment.

(*The word "Tagalog" means all those born in this Archipelago; even a person who is a Visayan, Ilocano,
or Kapampangan, etc. is therefore a Tagalog, too.)

One of the foremost rules here is true love of the native land and genuine compassion for one another.

Poor, rich, ignorant, wise—here, all are equal and true brethren.

MEMBERSHIP DOCUMENTS 135

As soon as anybody enters here, he shall perforce renounce disorderly habits and shall submit to the
authority of the sacred commands of the Katipunan.

All acts contrary to noble and clean living are repugnant here, and hence the life of anyone who wants
to affiliate with this association will be submitted to a searching investigation.

If the applicant merely wishes to know the secrets of the association, or to seek personal gratification, or
to know who is here in order to sell them for a handful of silver, he cannot proceed, for here the many
who are watching him will already know his intentions, and will immediately have recourse to an
effective remedy, such as befits traitors.

Here, only actions are demanded and esteemed; hence anybody who is not willing to act should not
enter, no matter how good a speaker he might be.

It is also announced that the duties to be performed by the members of this association are exceedingly
hard, especially if one remembers that there can be no dereliction or willful evasion of duty without the
exaction of a terrible punishment.
If an applicant merely desires financial support relief or wants to lead a life of bodily comfort and ease,
he had better nor proceed, for he will encounter weighty tasks, like the protection of the oppressed and
the relentless fight against all that is evil. In this way, his fate will be a vexatious life.

Nobody is unaware of the misfortune that threatens the Filipinos who contemplate these things that are
sacred (and even those that are not) and the suffering, they are made to endure by the reign of cruelty,
injustice, and evil.

Everybody also knows the need for money, which today is one of the main things upon which we
depend to bring sustenance to all. In this regard, the punctual payment of dues is required: 1 peso upon
entry and then 12 pesos and 1/2 centimos each month. The custodian of the funds will periodically
render an account to the members, and each

member has a right to examine the accounts, should he so wish. The funds cannot be expended without
the consent of the majority.

All this must be thought over and deliberated upon calmly, as it cannot be accomplished or endured by
anyone who has no love for his native land and no genuine desire to promote Progress.

And for the upliftment of your mind and virtue, read the following

TEACHINGS OF THE

KATIPUNAN OF THE SONS OF THE PEOPLE

A life that is not dedicated to a great and sacred cause is like a tree without a shade, or a poisonous
weed.

A good deed lacks virtue if it springs from a desire for personal profit and not from a sincere desire to do
good.

136 THE LIGHT OF LIBERTY

True charity resides in acts of compassion, in love for one's fellow men, and in making true Reason the
measure of every move, deed, and word.

Be their skin dark or pale, all men are equal. One can be superior to another in knowledge, wealth, and
beauty...but not in being.

A person with a noble character values honor above self-interest, while a person with an ignoble
character values self-interest above honor.

An honorable man's word is his bond.

Don't waste time; lost wealth may be recovered, but time lost is lost forever.

Defend the oppressed and fight the oppressor.

An intelligent man is he who takes care in everything he says and keeps quiet about what must be kept
secret.
Along the thorny path of life, the man leads the way and his wife and children follow. If the leader goes
the way of perdition, then so do those who are led.

Do not regard a woman as a mere plaything, but as a helpmate and partner in the hardships of this
existence. Have due regard to her weakness, and remember the mother who brought you into this
world and nurtured you in your infancy.

What you would not want done to your wife, daughter, and sister, do not do to the wife, daughter, and
sister of another.

A man's worth does not come from him being a king, or in the height of his nose and the whiteness of
his face, or in him being a priest, a REPRESENTATIVE OF GOD, or in his exalted position on the face of
this earth. Pure and truly noble is he who, though born in the forest and able to speak only his own
tongue, behaves decently, is true to his word, has dignity and honor, who is not an oppressor and does
not abet oppressors, who knows how to cherish and look after the land of his birth.

When these doctrines have spread and the brilliant sun of beloved liberty shines on these poor Islands,
and sheds its sweet light upon a united race, a people in everlasting happiness, then the lives lost, the
struggle and the suffering will have been more than recompensed.

--------------------------

If the applicant understands all this, and believes he will be able to fulfil these duties, he should put his
request in writing, as follows:

TO THE PROVINCIAL DIRECTORATE OF

_____________________________________________________

I, ___________________________________________________

NATIVE OF THE TOWN OF _______________________________________

PROVINCE OF_________________________________ MY AGE

IS ____________ YEARS, OCCUPATION_____________________________

MEMBERSHIP DOCUMENTS 137

MARITAL STATUS ________________________________ AND RESIDENT

AT _____________________ STREET OF_____________________________

Having fully understood the principles and teachings proclaimed by the Katipunan of the Sons of the
People, I wish with heart and soul to become a member. Respectfully, therefore, I beg to be deemed
worthy of admission and to be counted as one of the sons of the association, and I pledge to comply
with its teachings and submit to its Orders.

[Sgd.)

the __________ of the month of _________________

_________________of the year 189____.

Entrance fee has been paid.

THE TREASURER

---------------------------------------------

1 Supreme Assembly, meeting held on December 24-25, 1895 (document 2.10).

2 Andres Bonifacio, Lerterto Julio Nakpil, April 24, 1897 (document 8.10).

3 Katipunan: Katapusang Pamahayag sa Pagpapasok sa K. (n.pub, n.d.) [Philippine Insurgent Records

1190.3, microfilm reel 73). This booklet also leaves out the application form that is appended to the
version transcribed here.

4 Isabelo de los Reyes, La sensacional memoria de lsabelo de los Reyes sobre la revolución Filipino de
1896-97 (Madrid: Tip. Lit. de J. Corrales, 1899), 75.

5 Epifanio de los Santos, "Andres Bonifacio" [English translation], Philippine Review (Revista Filipina) 3,
nos. 1-2 (January-February, 1918): 38.

6 Reynold S. Fajardo, The Brethren: Masons in the Struggle for Philippine Independence (Manila:
Enrique L. Locsin and the Grand Lodge of Free and Accepted Masons, 1998), 106; Teodoro M. Kalaw, La
masoneria filipina: su origen, desarrollo y vicisitudes hasta la época presente (Manila: Bureau of Printing,
1920), 115.

7 José Rizal, El Filibusterismo [1891]. Translated by Leon Ma. Guerrero (New York: W.W. Norton, 1962),
52.

8 See, for example, José Rizal, "Sa mga Kababayang Dalaga sa Malolos" [February 1889], in Teodoro M.
Kalaw (comp.), Epistolario Rizalino, Tomo 2 (Manila: Bureau of Printing, 1931), 122-39; and Marcelo H.
del Pilar, "Kalayaan," in José P. Santos, Buhay at mga sinulat ni Plaridel (Maynila: Palimbag ng Dalaga,
1931), 28. Also Pedro Serrano Laktaw, Diccionario Hispano-Tagalog (Manila: Estab. Tipografico 'La
Opinion,' 1889).

9 The first two paragraphs and the subsequent asterisked footnote have been transcribed from the
photograph of the front page of a printed Kartilya, in Adrian E. Cristobal, The Tragedy of the Revolution
(Makati City: Studio 5 Publishing Inc., 1997), 46; the remainder of the text has been copied from the
version in José P. Santos, Buhay at mga sinulat ni Emilio Jacinto.

Translated version of the rules in the Kartilya ng Katipunan

I. The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if not a
poisonous weed.

II. To do good for personal gain and not for its own sake is not virtue.

III. It is rational to be charitable and love one’s fellow creature, and to adjust one’s conduct, acts and
words to what is in itself reasonable.
IV. Whether our skin be black or white, we are all born equal: superiority in knowledge , wealth and
beauty are to be understood, but not superiority by nature.

V. The honorable man prefers honor to personal gain; the scoundrel, gain to honor.

VI. To the honorable man, his word is sacred.

VII. Do not waste thy time: wealth can be recovered but not time lost.

VIII. Defend the oppressed and fight the oppressor before the law or in the field.

IX. The prudent man is sparing in words and faithful in keeping secrets.

X. On the thorny path of life, man is the guide of a woman and the children, and if the guide leads to
precipice, those whom he guides will also go there.

XI. Thou must not look upon a woman as a mere plaything, but as faithful companion who will share
with thee the penalties of life; her (physical) weakness will increase thy interest in her and she will
remind thee of the mother who bore thee and reared thee.

XII. What thou does not desire done unto thy wife, children, brothers and sisters, that do not do unto
the wife, children brothers and sisters of thy neighbor.

XIII. Man is not worth more because he is a king, because his nose is aquiline, and his color is white, not
because he is a priest, a servant of God, nor because of the high prerogative that he enjoys upon earth,
but he is worth most if he is a man of proven and real value, who does good, keeps his words, is worthy
and honest; he who does not oppress nor consent to being oppressed, he who loves and cherishes his
Fatherland, though he be born in the wilderness and know no tongue but his own.

XIV. When these rules of conduct shall be known to all, the longed-for sun of liberty shall rise brilliant
over this most unhappy portion of the globe and it’s rays shall diffuse everlasting joy among the
confederated brethren of the same rays, the lives of those who have gone before, the fatigues and the
well paid sufferings will remain. If he who desires to enter has informed himself of all this and believes
he will be able to perform what will be his duties, he may fill out the application for admission.

The Kartilya ng Katipunan

In analyzing the Kartilya ng Katipunan rules, a student should not only determine the meaning of each
and how each can be applied in real life situation, but also, he/she should also dig deeper into the
historical context by which the rules were written. The Kartilya rules reveal important information about
the times when the document was written. It can be said then that the rules of the Kartilya constitute
the KKK’s reaction to the undesirable practices and value systems that were rampant during the colonial
regime of the Spaniards.

I. The life that is not consecrated to a lofty and reasonable purpose is a tree without a shade, if not a
poisonous weed.

-Most of the native Filipinos during the Spanish regime were ignorant and they had the lowest position
in the colonial social structure. Many of them only ended up as gullible servants of the colonizers and
were most of the time indifferent to what was going on. Thus, from the perspective of those native
Filipinos who were already educated and enlightened ( the Propagandists and the KKK founders) during
that time, these people did not live purposeful lives. It can be gleaned from the rule that during that
time, joining the Katipunan would be a great opportunity for one to live a life with a noble purpose,
because he/ she would be fighting for the country’s freedom.

II. To do good for personal gain and not for its own sake is not virtue.

- This rule could have been drawn from the corrupt practices of the colonial officials and church
authorities during the colonial regime when doing good for personal or selfish motives was rampant. In
the colonial church for example, priests accumulated wealth in the guise of serving the people in their
spiritual needs. They used the name of religion for their personal advantages.

IV. Whether our skin be black or white, we are all born equal: superiority in knowledge , wealth and
beauty are to be understood, but not superiority by nature.

-This rule is a reaction to the social structure in the Philippines under the colonial regime of the
Spaniards. Up two the 19th century, the social ranking in the Philippines was based on the principle
called Limpieza de Sangre. There was a social pyramid with the peninsulares at the apex, the insulares or
creoles came next, and the third were the mestizos and the lowest in rank were the natives(Indios)

Penisulares- Spaniards born in Spain and who came to the Philippines. They usually held the highest
positions in the government and in the Church

Insulares or creoles- They were Spaniards born in the Philippines. They were lower in rank than the
Spaniards born in Spain.

The Mestizos- They were of mixed parentage ( Spanish-Filipino native parentage)

The Indios- They were the native Filipinos and had the lowest rank in the colonial society.

Under such colonial social structure, discrimination was rampant especially on the Indios, who were
commonly treated unfairly by those in the higher ranks and were often given derogatory remarks such
as sinverguenza, ignorante, tonto etc.

VI. To the honorable man, his word is sacred.

The Katipunan was a secret society and the founders tried hard to preserve its secrecy to

avoid its premature discovery by the Spaniards. This implies the character and behavior

demanded by the KKK at the time when the organization was still recruiting members.

VIII. Defend the oppressed and fight the oppressor before the law or in the field.

Abuses committed by people in the government and in the church were common during the colonial
regime and the native Filipinos were often the victims. This prompted the writing of Kartilya rule VIII. In
the second half of the 19th century, there emerged groups that tried to fight for the oppressed (native
Filipinos) against the oppressors (abusive colonial officials and clergy) before the law and these were the
Filipino Secular priests (GOMBURZA) who fought for equality in the church and against discrimination.
Another group that tried to fight for their country and countrymen before the law were the Propaganda
Movement (Reform Movement) with Jose Rizal and Marcelo H Del Pilar as the prominent members. And
finally, the Katipunan emerged as the organization that was prepared to fight the oppressors in the field
(battlefield). The Katipunan was organized after the Propaganda Movement failed to secure the needed
changes or Reforms for the country.

IX. The prudent man is sparing in words and faithful in keeping secrets.

A prudent individual is cautious and ever vigilant in his actions and decisions especially for the future.
The Katipunan officials were so cautious and vigilant in choosing new members of the organization. All
the members and the would be members were expected to practice a high degree of discipline. They
were expected to be careful and tactful in their words especially when communicating with outsiders.
The writing of Kartilya rule No. 9 might have been also prompted by an incident during the early days of
the KKK wherein a certain member of the organization, Teodoro Patino, betrayed the existence of the
Katipunan to his two sisters who were nuns and these nuns reported it to a priest and this eventually
reached the Spanish colonial authorities. This resulted to the arrest, imprisonment and execution of
many suspected members.

X. On the thorny path of life, man is the guide of a woman and the children, and if the guide leads to
precipice, those whom he guides will also go there.

Kartilya rule No. 10 reveals a truth or reality in the society during the Spanish regime. The society during
the colonial regime was still very much patriarchal, meaning men were still in control of the society and
women were just relegated to the background. The rule expresses the conservative or traditional view
on women during that time. Nevertheless, the Kartilya rule stressed that men should be responsible to
whatever happens to their families and to their community in general.

XI. Thou must not look upon a woman as a mere plaything, but as faithful companion who will share
with thee the penalties of life; her (physical) weakness will increase thy interest in her and she will
remind thee of the mother who bore thee and reared thee.

This Kartilya rule reveals a slight change in the society’s perspective on women. Having been educated
and enlightened by the liberal ideas of the 19th century, members of the KKK like Gen Emilio Jacinto and
Andres Bonifacio gradually started to realize the importance of women and their role in the society.
Although at this point in time, when men and women in the colonial society were not yet fully

equal even from the eyes of the Katipuneros, it is interesting to note that this rule reveals an improved
outlook on women.

XII. What thou does not desire done unto thy wife, children, brothers and sisters, that do not do unto
the wife, children brothers and sisters of thy neighbor.

This Kartilya rule reveals the abuses on the Filipino natives which were common during the colonial
regime. These were in the form of abuse of women (sexual), children and the poor, unjust arrests and
imprisonments, confiscation of lands, throwing away individuals into exile and the like. This rule also
expresses the belief of the Katipunan on the Confucian adage “ Do not do unto others what you don’t
want done to you.”

XIII. Man is not worth more because he is a king, because his nose is aquiline, and his color is white, not
because he is a priest, a servant of God, nor because of the high prerogative that he enjoys upon earth,
but he is worth most if he is a man of proven and real value, who does good, keeps his words, is worthy
and honest; he who does not oppress nor consent to being oppressed, he who loves and cherishes his
Fatherland, though he be born in the wilderness and knows no tongue but his own.

This Kartilya rule is very much related to Kartilya rule No. 4. This reveals the reaction of the Katipuneros
to the prevailing social ranking during the colonial regime. It is quite clear that the Katipunan, through
Rule No 13, wanted the destruction of the established social ranking in the colonial society and that this
would be replaced by a society of freedom and equality. The last part of the rule also reveals the rising
nationalistic fervor among the natives during that time.

Translation by Sulpicio Guevara In the town of Cavite-Viejo, Province of Cavite, this 12th day of June
1898: BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor and Special Delegate designated to
proclaim and solemnize this Declaration of Independence by the Dictatorial Government of the
Philippines, pursuant to, and by virtue of, a Decree issued by the Egregious Dictator Don Emilio
Aguinaldo y Famy, Translation from John Taylor's Philippine Insurgent Records In the town of Cavite
Viejo, in this province of Cavite, on the twelfth day of June eighteen hundred and ninety-eight, before
me, Don Ambrosio Rianzares Bautista, Auditor of War and Special Commissioner appointed to proclaim
and solemnize this act by the Dictatorial Government of these Philippine Islands, for the purposes and
by virtue of the circular addressed by the Eminent Dictator of the same Don Emilio Aguinaldo y Famy,
The undersigned assemblage of military chiefs and others of the army who could not attend, as well as
the representatives of the various towns, the undersigned being assembled, among whom figure
commanders of his army and the representatives of others who have not been able to attend and
notable residents of various towns of the same, Taking into account the fact that the people of this
country are already tired of bearing the ominous yoke of Spanish domination, taking into consideration,
that their inhabitants being already weary of bearing the ominous yoke of Spanish domination, Because
of arbitrary arrests and abuses of the Civil Guards who cause deaths in connivance with and even under
the express orders of their superior officers who at times would order the shooting of those placed
under arrest under the pretext that they attempted to escape in violation of known Rules and
Regulations, which abuses were left unpunished, and because of unjust deportations of illustrious
Filipinos, especially those decreed by General Blanco at the instigation of the and the friars interested in
keeping them in ignorance for egoistic and selfish ends, which deportations were carried out through
processes more execrable than those of the Inquisition which every civilized nation repudiates as a trial
without hearing, on account of the arbitrary arrests and harsh treatment practised by the Civil Guard to
the extent of causing death with the connivance and even with the express orders of their commanders,
who sometimes went to the extreme of ordering the shooting of prisoners under the pretext that they
were attempting to escape, in violation of the provisions of the Regulations of their Corps, which abuses
were unpunished and on account of the unjust deportations, especially those decreed by General
Blanco, of eminent personages and of high social position, at the instigation of the Archbishop and friars
interested in keeping them out of the way for their own selfish and avaricious purpose, deportations
which are quickly brought about by a method of procedure more execrable than that of the Inquisition
and which every civilized nation rejects on account of a decision being rendered without a hearing of the
persons accused, Had resolved to start a revolution in August 1896 in order to regain the independence
and sovereignty of which the people had been deprived by Spain through Governor Miguel Lopez de
Legazpi who, continuing the course followed by his predecessor Ferdinand Magellan who landed on the
shores of Cebu and occupied said Island by means of a Pact of Friendship with Chief Tupas, although he
was killed in battle that took place in said shores to which battle he was provoked by Chief Kalipulako of
Mactan who suspected his evil designs, landed on the Island of Bohol by the people determined to start
an insurrectionary movement in August, eighteen hundred and ninety-six, for the purpose of recovering
the independence and sovereignty of which Spain deprived them through the Adelantado Miguel Lopez
de Legaspi, who continuing the course followed by his predecessor Hernando de Magallanes, who
arrived upon the shores of Cebu, and occupied that Island by virtue of the treaty of friendship which he
celebrated with its King Tupas, although he was killed in the battle which took place on said shores, to
which he was provoked by King Kalipulako de Maktan, who was suspicious of his bad intentions;

entering also into a Blood Compact with its Chief Sikatuna, with the purpose of later taking by force the
Island of Cebu, and because his successor Tupas did not allow him to occupy it, he went to Manila, the
capital, winning likewise the friendship of its Chiefs Soliman and Lakandula, later taking possession of
the city and the whole Archipelago in the name of Spain by virtue of an order of King Philip II, and with
these historical precedents and because in international law the prescription established by law to
legalize the vicious acquisition of private property is not recognized, the legitimacy of such revolution
can not be put in doubt which was calmed but not completely stifled by the pacification proposed by
Don Pedro A. Paterno with Don Emilio Aguinaldo as President of the Republic established in Biak-na-
Bato and accepted by Governor-General Don Fernando Primo de Rivera under terms, both written and
oral, among them being a general amnesty for all deported and convicted persons; that by reason of the
non-fulfillment of some of the terms, after the destruction of the Spanish Squadron by the North
American Navy, and bombardment of the plaza of Cavite, Don Emilio Aguinaldo returned in order to
initiate a new revolution and no sooner had he given the order to rise on the 31st of last month when
several towns anticipating the revolution, rose in revolt on the 28th, such that a Spanish contingent of
178 men, between Imus and Cavite-Viejo, under the command of a major of the Marine Infantry
capitulated, the revolutionary movement spreading like wild fire to other towns of Cavite and the other
provinces of Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong, some of them with seaports
and such was the success of the victory of our arms, truly marvelous and without equal in the history of
colonial revolutions that in the first mentioned province only the Detachments in Naic and Indang
remained to surrender; in the second, all Detachments had been wiped out; in the third, the resistance
of the Spanish forces was localized in the town of San Fernando where the greater part of them are
concentrated, the remainder in Macabebe, Sexmoan, and Guagua; in the fourth, in the town of Lipa; in
the fifth, in the capital and in Calumpit; and in the last two remaining provinces, only in their he landed
on the Island of Bohol, entering also into the celebrated blood compact of friendship with its King
Sikatuna, for the purpose, after taking Cebu by force of arms, because the successor of Tupas did not
permit him to occupy it, of coming to Manila, the capital, as he did, likewise winning the friendship of its
Kings Soliman and Lakandula and afterwards taking possession of it and thus of the entire Archipelago
for Spain, by virtue of an order of King Philip II; that in view of these historical data, because in
international law the prescription established by laws legalizing even the fraudulent acquisition of the
property of individuals is not recognized, there can be no doubt as to the legality of such a movement as
the one that was quieted but not entirely quenched by the pacification proposed by Pedro A. Paterno
with Don Emilio Aguinaldo as President of the Republican government established in Biac-na-bato, and
accepted by the Governor-General, Don Fernando Primo de Rivera, under conditions which were
established, some in writing and others verbally, among them a general amnesty for all deported and
sentenced; that by reason of nonfulfillment of some of these conditions after the destruction of the
Spanish squadron by the North American one and the bombardment of Cavite, Don Emilio Aguinaldo
returned to start a new revolution, and hardly had he given the word to commence, on the thirty-first of
last month, when several towns anticipated the movement, and on the twenty-eighth between Imus
and Cavite Viejo here was engaged and captured force of one hundred and seventy-eight, commanded
by a major of marine infantry. This movement spread like an electric spark through the other towns not
only of this province, but also in Bataan, Pampanga, Batangas, Bulacan, Laguna and Morong, some of
them with seaports. So complete is the triumph of our arms, truly marvelous and unparalleled in the
history of Colonial revolutions, that in the first province mentioned there remain to be surrendered only
the detachments at Naic and Indang; in the second there are none at all, in the third, resistance by the
Spanish forces is localized in the town of San Fernando, where the greater part are concentrated the
remainder being in Macabebe, Sesmoan and Guagua; in the fourth only in the city of Lipa; in the fifth, in
the capital and Calumpit; and in the remaining two, only in their respective capitals. The city of Manila
will soon be completely besieged by our forces, and also the posts in the province of Nueva Ecija, Tarlac,
Pangasinan, Union, Zambales and several others in the Visayan islands, where insurrection has broken
out in several of their

respective capitals, and the city of Manila will soon be besieged by our forces as well as the provinces of
Nueva Ecija, Tarlac, Pangasinan, La Union, Zambales, and some others in the Visayas where the
revolution at the time of the pacification and others even before, so that the independence of our
country and the revindication of our sovereignty is assured. towns, having started in some almost at the
moment of completing that pacification, and in others even before that, wherefore the independence of
our territory and the recovery of our sovereignty are assured. And having as witness to the rectitude of
our intentions the Supreme Judge of the Universe, and under the protection of the Powerful and
Humanitarian Nation, the United States of America, we do hereby proclaim and declare solemnly in the
name and by authority of the people of these Philippine Islands, And summoning as a witness of the
rectitude of our intentions, the Supreme Judge of the Universe, and under the protection of the Mighty
and Humane North American Nation, we proclaim and solemnly declare, in the name and by the
authority of the inhabitants of all these Philippine Islands, That they are and have the right to be free
and independent; that they have ceased to have any allegiance to the Crown of Spain; that all political
ties between them are and should be completely severed and annulled; and that, like other free and
independent States, they enjoy the full power to make War and Peace, conclude commercial treaties,
enter into alliances, regulate commerce, and do all other acts and things which an Independent State
has a right to do, that they are and have the right to be free and independent; that they are released
from all obedience to the crown of Spain; that every political tie between the two is and must be
completely severed and annulled; and that, like all free and independent states, they have complete
authority to make war, conclude peace, establish treaties of commerce, enter into alliances, regulate
commerce, and execute all other acts and things that Independent States have the right to do. And
imbued with firm confidence in Divine Providence, we hereby mutually bind ourselves to support this
Declaration with our lives, our fortunes, and with our most sacred possession, our Honor. Reposing firm
confidence in the protection of Divine Providence, we mutually pledge for the support of this
declaration, our lives, our fortunes, and our most sacred possession, which is our honor. We recognize,
approve, and ratify, with all the orders emanating from the same, the Dictatorship established by Don
Emilio Aguinaldo whom we revere as the Supreme Head of this Nation, which today begins to have a life
of its own, in the conviction that he has been the instrument chosen by God, inspite of his humble
origin, to effectuate the redemption of this unfortunate country as foretold by Dr. Don Jose Rizal in his
magnificent verses which he composed in his prison cell prior to his execution, liberating it from the
Yoke of Spanish domination, We acknowledge, approve and confirm together with the orders that have
been issued therefrom, the Dictatorship established by Don Emilio Aguinaldo, whom we honor as the
Supreme Chief of this Nation, which this day commences to have a life of its own, in the belief that he is
the instrument selected by God, in spite of his humble origin, to effect the redemption of this
unfortunate people, as foretold by Doctor Jose Rizal in the magnificent verses which he composed when
he was preparing to be shot, liberating them from the yoke of Spanish domination And in punishment
for the impunity with which the Government sanctioned the commission of abuses by its officials, and
for the unjust execution of Rizal and others who were sacrificed in order to please the insatiable friars in
their hydropical thirst for vengeance against and extermination of all those who oppose their
Machiavellian ends, trampling in punishment of the impunity with which their Government allowed the
commission of abuses by its subordinates; and for the unjust executions of said Rizal and others who
were sacrificed to please the greedy body of friars in their insatiable desire to seek revenge upon and
exterminate all those who are opposed to their Macchiavellian purposes, which tramples upon the
penal code prescribed for

upon the Penal Code of these Islands, and of those suspected persons arrested by the Chiefs of
Detachments at the instigation of the friars, without any form nor semblance of trial and without any
spiritual aid of our sacred Religion; and likewise, and for the same ends, eminent Filipino priests, Doctor
Don Jose Burgos, Don Mariano Gomez, and Don Jacinto Zamora were hanged whose innocent blood was
shed due to the intrigues of these so-called Religious corporations which made the authorities to believe
that the military uprising at the fort of San Felipe in Cavite on the night of January 21, 1872 was
instigated by those Filipino martyrs, thereby impeding the execution of the decree-sentence issued by
the Council of State in the appeal in the administrative case interposed by the secular clergy against the
Royal Orders that directed that the parishes under them within the jurisdiction of this Bishopric be
turned over to the Recollects in exchange for those controlled by them in Mindanao which were to be
transferred to the Jesuits, thus revoking them completely and ordering the return of those parishes, all
of which proceedings are on file with the Ministry of Foreign Affairs to which they are sent last month of
last year for the issuance of the proper Royal Degree which, in turn, caused the growth of the tree of
liberty in this our dear land that grew more and more through the iniquitous measures of oppression,
until the last drop from our chalice of suffering having been drained, the first spark of revolution broke
out in Caloocan, spread out to Santamesa and continued its course to the adjoining regions of the
province where the unequalled heroism of its inhabitants fought a onesided battle against superior
forces of General Blanco and General Polavieja for a period of three months, without proper arms nor
ammunitions, except bolos, pointed bamboos, and arrows. these islands; and for the sake of those
persons who, though merely suspected, were convicted by the Commanders of detachments at the
instigation of the friars without form or semblance of a trial and without the spiritual consolation
afforded by our sacred religion; and likewise for the hanging for the same motives of the eminent native
Filipino priests Doctor Jose Burgos, Mariano Gomez and Jacinto Zamora, whose innocent blood was shed
through the intrigues of those socalled religious orders which pretended that a military insurrection had
broken out on the night of January 21st, 1872, in the Fort of San Felipe in the town of Cavite, accusing
said martyrs of starting it, so as to prevent the execution of the decree-sentence issued by the Council of
State in the appeal in administrative litigation (contencioso administrativo) interposed by the Secular
Clergy against the Royal Orders where in it was directed that the parishes under them in the jurisdiction
of this Archbishopic should be turned over to the Recoletos in exchange for those controlled by the
Recoletos in Mindanao, which were to be transferred to the Jesuits. These were revoked completely,
and the return of those parishes was ordered. The papers were filed in the Colonial Department, to
which they were sent some time during the last months of the preceding year, for the preparation of the
respective Royal Provision. That was what caused the tree of Liberty to bud in this land of ours, the
iniquitous measures employed to suppress it only causing it to grow more and more, until, the last drop
having been drained from the cup of our afflictions, the former insurrection broke out at Caloocan,
extended to Santa Mesa, and continued its course to the adjoining places in this province, where the
unequalled heroism of its inhabitants met with failure in the battles with General Blanco, and continued
the struggle against the great hosts of General Polavieja for the period of three months, without any of
the war material that we now possess, but commencing with arms peculiar to the country, such as the
bolo, sharpened bamboo, and arrow. Moreover, we confer upon our famous Dictator Don Emilio
Aguinaldo all the powers necessary to enable him to discharge the duties of Government, including the
prerogatives of granting pardon and amnesty, Moreover we confer upon our renowned Dictator, Don
Emilio Aguinaldo, all the powers necessary for the due administration of his Government, including the
prerogatives of pardon and amnesty. And, lastly, it was resolved unanimously that this Nation, already
free and independent as of this day, must use the same flag which up to now is being used, whose
design and colors are And finally, it was unanimously resolved that this Nation, independent from this
day, must use the same flag used heretofore, whose design and colors and described in the
accompanying drawing, with

found described in the attached drawing, the white triangle signifying the distinctive emblem of the
famous Society of the "Katipunan" which by means of its blood compact inspired the masses to rise in
revolution; the three stars, signifying the three principal Islands of this Archipelago-Luzon, Mindanao,
and Panay where this revolutionary movement started; the sun representing the gigantic steps made by
the sons of the country along the path of Progress and Civilization; the eight rays, signifying the eight
provinces-Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batangas - which
declared themselves in a state of war as soon as the first revolt was initiated; and the colors of Blue,
Red, and White, commemorating the flag of the United States of North America, as a manifestation of
our profound gratitude towards this Great Nation for its disinterested protection which it lent us and
continues lending us. design representing in natural colors the three arms referred to. The white triangle
represents the distinctive emblem of the famous Katipunan Society, which by means of its compact of
blood urged on the masses of the people to insurrection; the three stars represent the three principal
Islands of this Archipelago, Luzon, Mindanao and Panay, in which this insurrectionary movement broke
out; the sun represents the gigantic strides that have been made by the sons of this land on the road of
progress and civilization, its eight rays symbolizing the eight provinces of Manila, Cavite, Bulacan,
Pampanga, Nueva Ecija, Bataan, Laguna and Batangas, which were declared in a state of war almost as
soon as the first insurrectionary movement was initiated; and the colors blue, red and white,
commemorate those of the flag of the United States of North America, in manifestation of our profound
gratitude towards that Great Nation for the disinterested protection she is extending to us and will
continue to extend to us. And holding up this flag of ours, I present it to the gentlemen here assembled
And grasping that flag, I displayed it to the assemblage,

Analysis of the Declaration of the Philippine Independence Act

The proclamation of Philippine independence is indeed a very significant event because it marked the
end of the long period of Spanish rule. The Declaration of Philippine Independence Act ,written by Bon
Ambrosio Rianzares Bautista, is of great historical significance for the country but most students never
had the chance to read the document. Reading the said document is of great importance since it reveals
a lot important historical information.

The proclamation started with the description of the conditions in the country under the long Spanish
rule specifically mentioning the abuses committed by the civil, the clergy and government officials and
also the inequalities that resulted from their actions and decisions.

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

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

The proclamation continued with a summary of the Spanish colonial period, from the arrival of
Ferdinand Magellan’s expedition, the interaction between the Spaniards and the native Filipinos up to
the time when the Filipinos were already struggling for their independence.

“Had resolved to start a revolution in August 1896 in order to regain the independence and sovereignty
of which the people had been deprived by Spain through Governor Miguel Lopez de Legazpi who,
continuing the course followed by his predecessor Ferdinand Magellan who landed on the shores of
Cebu and occupied said Island by means of a Pact of Friendship with Chief Tupas, although he was killed
in battle that took place in said shores to which battle he was provoked by Chief Kalipulako of Mactan
who suspected his evil designs, landed on the Island of Bohol byentering also into a Blood Compact with
its Chief Sikatuna, with the purpose of later taking by force the Island of Cebu, and because his successor
Tupas did not allow him to occupy it, he went to Manila, the capital, winning likewise the friendship of
its

Chiefs Soliman and Lakandula, later taking possession of the city and the whole Archipelago in the name
of Spain by virtue of an order of King Philip II, and with these historical precedents and because in
international law the prescription established by law to legalize the vicious acquisition of private
property is not recognized, the legitimacy of such revolution can not be put in doubt which was calmed
but not completely stifled by the pacification proposed by Don Pedro A. Paterno with Don Emilio
Aguinaldo as President of the Republic established in Biak-na-Bato and accepted by GovernorGeneral
Don Fernando Primo de Rivera under terms, both written and oral, among them being a general
amnesty for all deported and convicted persons; that by reason of the nonfulfillment of some of the
terms, after the destruction of the Spanish Squadron by the North American Navy, and bombardment of
the plaza of Cavite, Don Emilio Aguinaldo returned in order to initiate a new revolution and no sooner
had he given the order to rise on the 31st of last month when several towns anticipating the revolution,
rose in revolt on the 28th, such that a Spanish contingent of 178 men, between Imus and Cavite-Viejo,
under the command of a major of the Marine Infantry capitulated, the revolutionary movement
spreading like wild fire to other towns of Cavite and the other provinces of Bataan, Pampanga, Batangas,
Bulacan, Laguna, and Morong, some of them with seaports and such was the success of the victory of
our arms, truly marvelous and without equal in the history of colonial revolutions that in the first
mentioned province only the Detachments in Naic and Indang remained to surrender; in the second, all
Detachments had been wiped out; in the third, the resistance of the Spanish forces was localized in the
town of San Fernando where the greater part of them are concentrated, the remainder in Macabebe,
Sexmoan, and Guagua; in the fourth, in the town of Lipa; in the fifth, in the capital and in Calumpit; and
in the last two remaining provinces, only in theirrespective capitals, and the city of Manila will soon be
besieged by our forces as well as the provinces of Nueva Ecija, Tarlac, Pangasinan, La Union, Zambales,
and some others in the Visayas where the revolution at the time of the pacification and others even
before, so that the independence of our country and the revindication of our sovereignty is assured.”

The document also contained the statement on the desired form of government to be established at the
time under the Dictatorship of Don Emilio Aguinaldo Y Famy. This was also repeated in other parts of the
Declaration document.

“In the town of Cavite-Viejo, Province of Cavite, this 12th day of June 1898: BEFORE ME, Ambrosio
Rianzares Bautista, War Counsellor and Special Delegate designated to proclaim and solemnize this
Declaration of Independence by the Dictatorial Government of the Philippines, pursuant to, and by
virtue of, a Decree issued by the Egregious Dictator Don Emilio Aguinaldo y Famy,

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

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

The Proclamation also presented and discussed some details of the Philippine flag, revealing new
information especially for the recent past and present generations. As known by many of us today, the
colors of the flag blue, red and white stood for peace, bravery and purity respectively. The proclamation
revealed the information that these colors were used in commemoration of the flag of the United States
of America. This part also reveals the increasing influence of the rising new world power at the time
(USA) over the young Filipino republic.

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

The Proclamation document reveals the general revolutionary sentiment of the time. But further
analysis of the Proclamation document would reveal some interesting things about the socio-political
and economic conditions at that period. Although the document tends to be truthful in most cases,
there are certain points that need further scrutiny in order for readers to gain greater benefit from
reading it. It was not stated in the document that the Philippine Revolution was an agrarian revolution
(due to the land crisis)as pointed out by the great Filipino revolution historian Teodoro Agoncillo.
Accordingly, many revolutionary fighters fought with high hopes of having lands of their own when the
war is over.

The achievements of the Aguinaldo government and the other great figures in the struggle for
independence appear to have been romanticized or idealized in the proclamation, such as the great
victories against the Spaniards, and the sacrifices made by the three “martyr” priests and of Dr. Jose
Rizal. This seems to reveal the so-called history of the victors. The Katipunan was shortly mentioned but
it is highly noticeable that the founders of the KKK did not appear in the document, especially the name
of the Supremo- Gat Andres Bonifacio. This is understandable since a rift existed during the revolution
between two factions in the KKK-the Magdiwang and the Magdalo factions. Andres Bonifacio did not
recognize the results of the Tejeros Convention wherein he was not

elected as the leader of the new government. Emilio Aguinaldo emerged as the new leader and later,
Andres Bonifacio was executed under the latter’s regime.

The document, like any other political primary sources, revealed the kind of politics and biases during
that time. The nature and quality of these records, including the selectiveness of information to be
included, may have been dependent on who was in power.