Readings Module

DISCLAIMER
This module is intended for STUDENTS OF TARLAC STATE UNIVERSITY ONLY in

order to address the flexible learning scheme for A.Y. 2020-2021 as implemented by the
Commission on Higher Education brought by the COVID-19 pandemic. The textbooks, articles,
websites, and video links used in compiling this module are properly cited. No reproduction of any
part of this module may be used, sold, or distributed for commercial purposes or be changed or
included in any other business, work, or publication, whether in print or electronic unless prior
permission has been granted.
Republic of the Philippines
Tarlac State University
COLLEGE OF ARTS AND SOCIAL SCIENCES
Main Campus Tarlac City
Tel. No. (045) 493-0182; Fax. No. (045) 982-0110
Social Science 1C – Readings in Philippine History
TSU VMGO
VISION Tarlac State University is envisioned to be a premier university in

Asia and the Pacific.
MISSION Tarlac State University commits to promote and sustain the

offering of quality & programs in higher and advanced education
ensuring equitable access to education for people empowerment,
professional development, and global competitiveness.
Towards this end, TSU shall:
1. Provide high quality instruction trough qualified,

competent & adequately trained faculty members &
support staff.
2. Be a premier research institution by enhancing research
undertaking in the fields of technology & sciences &
strengthening collaborating with local and international
institution.
3. Be a champion in community development by
strengthening partnership with public and private
organization & individuals
CORE VALUES E – xcellence

Q - uality
U - nity
I - ntegrity
T - rust in God, Transparency & True Commitment
Y - earning for Global Competitiveness
PREPARED BY THE FOLLOWING FACULTY MEMBERS:
DR. LINO L. DIZON

Professor VI
 lldizon@tsu.edu.ph
Dr. Lino L Dizon is presently a commissioner of the National

Historical Commission of the Philippines. He is also the Dr. Lee
Ye-lick Alex Professor in Social Sciences and Professor VI (Full
Professor) of Tarlac State University and heads its Center for
Tarlaqueño Studies. He holds a PhD (Philippine Studies) from
the University of the Philippines, Diliman.
He edits ALAYA, the Kapampangan Research Journal of the Center for Kapampangan Studies,
Holy Angel University where he used to be the history consultant and from 2012 until early 2017
had been the Writer –in –Residence of Cavite Studies Center, De La Salle University –
Dasmariñas.
He has already written more than a score of books on Philippine local history and culture,
including Mr. White: A ‘Thomasite’ History of Tarlac Province, 1901-1913, Nascent Philippine
Studies on the Life and Labor of José Felipe Del-Pan, 1821-1891 and Photographing
Revolutionary Cavite: The Colonial Representation, 1896-1899 and is the co-author of a number
of publications including Cruceiro: Spanish Galicia at Some Crossroads in Philippine History &
Culture (1521-1898) and Gloria: Roman Leoncio’s Kapampangan Translation of Huseng Batute’s
Verse Novel, Lost and Found, which won the 2004 Philippines’ National Book Awards for
Translation.
A University Scholar of the University of the Philippines, Diliman from 2005-2007, Prof. Dizon
was a Vice- President of KABANSA, Inc.- the Association of Local Studies Centers in the
Philippines and a current EXECON-Member of the National Commission for the Culture and the
Arts’ Committee for Historical Research (2020-2022, representing Luzon). Recipient of many
national and international scholarship and research grants as those from the Spanish Program
for Cultural Cooperation, American Association of the Philippines, Japan Foundation, Nihon
University - Mishima and the Research Forum on Philippine-Japan Relations, he was a Fulbright
Research Fellow for 2010-2011 at the Bancroft Library, University of California, Berkeley.
DR. AGNES S. MALLARI-MACARAEG
Professor V
 ammacaraeg@tsu.edu.ph
Dr. Agnes M. Macaraeg was the Dean of the College of Arts and
Social Sciences of Tarlac State University, Tarlac City, from June
01, 2009 to August 04, 2019. Dr. Macaraeg was a graduate of
Baguio Colleges Foundation, now the known University of
Cordillera, Baguio City with a degree Bachelor of Arts in Political Science in 1985. She is also a
holder of Master’s Degree in Administration and Supervision and Doctor of Education major in
Educational Management. She is a Licensed Professional Teacher. She is currently under the
Social Sciences Department of the College of Arts and Social Sciences, teaching subjects such
as Readings in Philippine History, Philippine Constitution, General Sociology, Contemporary
World and Ethics. Dr. Macaraeg is also a faculty member of the Graduate Studies of this Institution
and at St. La Salle University of Bacolod, teaching masters’ and doctorate students under the
Eduardo Cojuangco Foundation Program and likewise, she is a volunteer Professor at Our Lady
of Peace College Seminary, Tarlac City. She is one of the authors of the Sociology book entitled
SOCIOLOGY (Exploring Society and Culture) published in 2010 by TCS Publishing House and
currently working for the publication of the book in Readings in Philippine History.
MR. CHARLES KEVIN T. SALONGA

Lecturer
 cktsalonga@tsu.edu.ph
Charles Kevin T Salonga is a graduate of Bachelor in Public

Administration at University of the Philippines,Diliman, Quezon
City in 2016. Currently, he is taking up Juris Doctor at Angeles
University Foundation. He is also a lecturer of General Education
Department (Social Science), College of Arts and Social
Sciences at Tarlac State University since 2016. He has been
teaching different social science subjects such as Readings in Philippine History, Philippine
Constitution, Economics and Taxation, Humanities, Sociology, Ethics, and Contemporary World.
READINGS IN PHILIPPINE HISTORY
SOCIAL SCIENCE 1C (SS1C)
3 UNITS Credit
NO Pre-requisite Course
COURSE DESCRIPTION:
The course analyzes Philippine history from multiple perspectives through the lens of selected
primary sources coming from various disciplines and of different genres. Students are given
opportunities to analyze the author’s background and main arguments, compare different points
of view, identify biases and examine the evidences presented in the document. The discussions
will tackle traditional topics in history and other interdisciplinary themes that will deepen and
broaden their understanding of Philippine political, economic, cultural, social, scientific and
religious history. Priority is given to primary materials that could help students develop their
analytical and communication skills. The end goal is to develop the historical and critical
consciousness of the students so that they will become versatile, articulate, broadminded, morally
upright and responsible citizens.
COURSE OUTLINE:
MIDTERM COVERAGE
CHAPTER I : INTRODUCTION TO HISTORY
Module 1: Introduction to History
Module 2: Issues and Problems in Philippine Historiography

CHAPTER II: NATURE OF CRITICISM IN HISTORY AND ANALYSIS OF SELECTED
PRIMARY SOURCES
Content and contextual analysis of selected primary sources
Identification of the historical importance of the text and examination of the author’s main
argument and point of view
Selected Readings:
Module 3: “First Voyage Around the World by Magellan” by Antonio Pigafetta
Module 4: “Customs of the Tagalogs” by Juan de Plasencia
Module 5: “Kartilya ng Katipunan” by Emilio Jacinto
Module 6: “The Revolution of 1896 and its Aftermath” and “Mga Gunita ng Himagsikan” by
Emilio Aguinaldo
Module 7: “Declaration of Philippine Independence” by Ambrosio Rianzares-Bautista
Module 8: “ Philippine Cartoons: Political Caricatures of the American Era, 1900-41” by Alfred
McCoy
Module 9: “Speech before the joint session of the US Congress” by Corazon Aquino
FINAL TERM COVERAGE
CHAPTER III: One Past and many Histories: Controversies and Conflicting Views in
Philippine History
Cases:
Module 10: The First Mass in the Philippines
Module 11: The Cavite Mutiny of 1872
Module 12: Jose Rizal’s Retraction
Module 13: Cry of Balintawak or Pugadlawin

CHAPTER IV: Political, Economic, and Socio- Cultural Issues in Philippine History
Mandated Topics:
Module 14 : Malolos Constitution, 1935 Constitution, 1973 Constitution
Module 15: The 1987 Constitution
Module 16: Agrarian Reform in the Philippines
Module 17: Taxation
Module 18: Special Topics: IPRA Law and Government Peace Treaties with Muslim Filipinos
CHAPTER V: Critical Evaluation and Promotion of Local and Oral History
Module 19: Local and Oral History, Cultural Performances and Indigenous practices
TARLAC STATE UNIVERSITY
MODULE 1
INTRODUCTION TO
HISTORY: Definition,
Nature, Methodology and
Importance
RATIONALE:
Module 1 introduces to students the discipline of History and its domain. The students are
expected to understand the methodology of History and appreciate its importance.
Practically, this module aims to develop student’s skill in evaluating historical sources for their
credibility, authenticity, and provenance, as well as analyzing the context, content, and
perspective of different kinds of sources, especially in this times of historical revisionism and post-
truth.
INSTRUCTIONS TO THE USER:
1. The user is to study this module at his own pace within the time frame set by the
instructor. Check the OBTL syllabus for guidance.
2. Video links for subtopics are also provided in this module.
3. References, Supplemental and Additional readings are also given for further
understanding and appreciation of the lesson.
4. Self-Check Test are also available for student’s self-assessment. Respective
instructors may ask the students to submit answers via agreed platforms
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER MODULE PRE-TEST
1 on page 91
GOOD LUCK!!! 😊
9
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER the
MODULE 1 OUTLINE
I. Introduction to History
A. Etymology and Definition
B. Historiography
C. Elements
D. Nature
E. Why Do We Study History (Importance)
F. History in relation with other social sciences
II. Sources in History
A. Primary
B. Secondary
C. Tertiary
D. Types of historical sources
III. Historical Criticism
A. External
B. Internal
C. Debunking “Sa Aking Mga Kabata” and “Code of Kalantiaw” through
Historical Criticism
LEARNING OBJECTIVES
1. Comprehend the definition, nature, methodology and domain of History
2. Appreciate the importance of History
3. Distinguish between primary and secondary sources
4. Evaluate sources for their credibility, authenticity, and provenance
5. Validate sources through historical criticism
I. Introduction to History
Why do people do the things we do?

How can we explain human behavior?
Under what circumstances do people take certain actions, and in what circumstances do they
take surprising actions?
One can derive answers for these questions from an academic discipline known as History. By
examining past events of humans, we can compare their situations to different periods and draw
conclusions as to what we can learn from these past events. Lessons learned from these past
events can provide understanding of present day phenomenon. We look at the past, but we do
so to learn about people today. By studying history, we are able to know and understand the story
10
of our nation, trace our roots and identity, find lessons from the past that will address problems of
today and be able to use these to move forward to the future. “Today’s events are tomorrow’s
history” as the saying goes.
A. Etymology and Definition
History ( from the Greek word Historie or Historia which means “learning, inquiry and or
investigation”) is a branch of the Social Sciences that deals with the systematic study of significant
past, a branch of knowledge that records and explains past events and which concerns people
and human nature.
Being a branch of the social sciences, History centers on the study of people and the society.
Which is why, the people are considered as the focal point in the study of history. The definition
emphasizes that it is a “systematic” study. This means that history as a discipline follows a
methodology in order to establish and be able to validate facts and evidences. The definition
mentions of “significant” past as the subject matter of history. By “significant past” it entails that
only past events which has affected the political, cultural, social and economic aspects of the
society or of the lives of the people, are considered part of history. It does not follow that
everything that happened in the past is considered part of Philippine History i.e On June 14, 2001,
Pedro threw a ball of paper in the trashcan. That is a past event but cannot be considered as part
of Philippine History. Consistently, the definition of history only covers those which are “recorded”
or “written” events. It is important to note, that “history” is a western concept which failed to
account unrecorded or unwritten sources of history like oral traditions in the case of the
Philippines. These issues regarding the western concept of “history” and our Filipino concept of
“kasaysayan” will be further tackled in our next module.
B. Historiography
Historiography on the other hand refers to the study of history itself. Historiography analyzes
who is the history writer, the motives of the writer, the sources of the writer, theories applied and
other historical methods. It also analyzes the context when the history was written.
C. Elements of History
1. The Historian. This refers to the person writing the history.

2. Place. The location where the history was written
3. Period. Refers to the context of the time when the history was written.
4. Sources. Refers to the basis of claims or analysis of the historian such as documents, written
or oral accounts.
11
D. Nature of History as an academic discipline
A. History has no subject matter of its own. Of course, the subject matter of history covers all the
persons and all events that have happened in the past. It is actually very broad since it does
cover everything that has happened in the society including all aspects from political, economic
social, culture etc.
B. History synthesizes knowledge from other fields. Since it covers all phenomena, History as a
branch of the Social Sciences analyzes the relations of different events, their cause and effects
using also the knowledge used in other fields of the Social Sciences such as Anthropology,
Sociology Economics etc.
C. History illuminates pieces of the past. History provides for explanations of things that happened
in the past. By looking at relationships of different events and phenomena, it provides
explanations for seemingly unexplainable gaps.
D. History is constantly changing. Since claims to historical facts are based on personal accounts,
documents and artifacts, a historian makes an analysis based only on available sources of data.
The historian cannot conclude something which is baseless. Unlike other Social Sciences which
can gather actual and real time data or conduct experiments to test their hypothesis, historians
have to rely on what is available. Therefore, when new data are discovered, previous historical
accounts can be changed.
E. History sheds light to truth. Since a historian constantly write about previous phenomena using
historical sources as basis, all claims therefore supports only the truth base on the data available.
This however does not preclude the fact that a historian uses also unwritten sources such as oral
accounts and traditions.
E. Importance of the study of history
The study of History is important because it provides us with the capacity to analyze previous
events and phenomena which therefore will provide us with proper basis on how to view the
present and the future. This being the case history will provide is with a strong basis for providing
answers for problems that pervades at present. A lot of people in our modern day society would
say that history is no longer important. That the study of history is out dated already.
However, our historical view will in itself provide us with the manner by which we view the present
and how we prepare for the future.
According to E. Kent Rogers, we study History because of the following:
First, “to know more about the roots of our current culture”. This being the case history will provide
us with the basis by which we can understand better different cultural institutions and constructs.
For example, why is it that in the modern-day Philippines a lot of Filipinos value having white
complexion when in fact we are naturally brown skinned? An analysis of our historical background
will of course reveal that because we have been colonized by white complexioned people
particularly the Spaniards and Americans, having white skin is viewed as somewhat of higher
status than the brown skinned;
12
Second, “to learn about human nature by looking at trends that repeat through history” and “learn
about mistakes of those who have gone before us”. History deals with analysis therefore, by
studying different trends that happened before this could provide us with a clear analysis of
causes of events that happened. If the result of the event is negative then we could navigate
another path to seek for a better state of affairs. On the other hand, if the result of the events are
positive then we can recommend to repeat it to get the same result. Either way by analyzing
historical facts we can use the result in decision making or future planning
F. History in Relation with other Social Sciences
Archaeology is scientific study of material remains of past human life and activities as stated by
Merriam and Webster. Archaeologists usually excavates the earth in search of artifacts. Through
investigations of artifacts such as pottery, weapons, jewelry etc, the historian can draw important
analysis and interpretation from them and make a description of the lives and culture of the people
that owned the artifacts.
Another field of the social sciences that provides relevant input to History is Anthropology.
Anthropology is the study of human beings and their ancestors through time and space and in
relation to physical character, environmental and social relations, and culture. (Merriam and
Webster.) The cultural analysis of ancestors of man will also provide for sources of historical data
that the Historian can make use in writing history.
 History is a western concept while kasaysayan is a Filipino

concept. Are the two concepts completely the same?
 It is consistent that the definition of history studies only
recorded past. Is this the same with kasaysayan?
 How does history link the past, present and future?
 Is history just a matter of chronology?
Questions to Ponder
13
II. Sources of History
Historians study the sources that the past has left behind. No statement about the past can
carry conviction unless it can be supported by reference to the historical sources, the evidence
upon which historians base their ideas and interpretations. Historians inevitably spend a lot of
time reading each other’s writings, but the real historical work is done – and the real enjoyment
is to be had – instudying the sources, the actual ‘stuff’ of history. (University of Cambridge
website)
Historical evidences are important proof of the truthfulness of the past. In the aim towards
objectivity of the writing of history, these evidences become the sources of historical data.
“Sources”/ “Batis”/ “Sanggunian” refers to the basis of claims or analysis of the historian. They
serve as the evidences utilized in the study of history.
In history, sources are classified mainly into:
Primary and Secondary Sources. Primary and secondary sources form the cornerstones of
historical research. A modern-day work of history is essentially a description and interpretation of
primary sources, along with commentary of secondary sources, both using them in reference to
the subject matter at hand, and agreeing and disagreeing with them.
A. Primary Sources
A primary source provides direct or firsthand evidence about an event, object, person, or work of
art. These are the evidences by eyewitnesses or created by people who experienced the said
event or phenomena. The historian’s responsibility is to organize the primary sources into a
coherent account to become secondary source.
In effect, a primary source is direct source of historical information dating from the period in
question. A baptismal register of 1866 in the parish of Concepcion, Tarlac would be a primary
source about Spanish colonial period in Philippine History. A Philippine coin minted in 1910 would
be a primary source about the American colonial period. A newspaper printed in 1943 would be
a primary source from the Japanese period..
Primary sources include historical and legal documents, eyewitness accounts, results of
experiments, statistical data, pieces of creative writing, audio and video recordings, speeches,
and art objects. Interviews, surveys, fieldwork, and Internet communications via email, blogs, and
newsgroups are also primary sources.
In the natural and social sciences, primary sources are often empirical studies—research where
an experiment was performed or a direct observation was made. The results of empirical studies
are typically found in scholarly articles or papers delivered at conferences.
B. Secondary Sources
Secondary sources, on the other hand, are interpretations of history They describe, discuss,
interpret, comment upon, analyze, evaluate, summarize, and process primary sources. These
are the products of people or writers who were not part of the event or phenomena.
One can consider them as history books, although this is a bit misleading, as secondary sources
can include articles, movies, audio recordings, or any other source of media that interprets history.
14
Teodoro Agoncillo’s Malolos: The Crisis of The Republic, though deals with the events of 1899 is
a secondary source because it interprets facts of the past; though dealing with the time-frame , it
is not from the period in question.
Secondary source materials can be articles in newspapers or popular magazines, book or movie
reviews, or articles found in scholarly journals that discuss or evaluate someone else's original
research.
C. Tertiary Sources
Others cite another classification, the Tertiary Sources. Tertiary sources contain information that
has been compiled from primary and secondary sources. Tertiary sources include almanacs,
chronologies, dictionaries and encyclopedias, directories, guidebooks, indexes, abstracts,
manuals, and textbooks.
D. Types of historical sources
Historians can get his sources, primary or secondary, from the following:
Archival Material
Manuscripts and archives are primary sources, including business and personal correspondence,
diaries and journals, legal and financial documents, photographs, maps, architectural drawings,
objects, oral histories, computer tapes, and video and audio cassettes. Some archival materials
are published and available in print or online.
Government Documents
Government documents provide evidence of activities, functions, and policies at all government
levels. For research that relates to the workings of government, government documents are
primary sources.
These documents include hearings and debates of legislative bodies; the official text of laws,
regulations and treaties; records of government expenditures and finances; and statistical
compilations of economic, demographic, and scientific data.
Serials
Journals, magazines, and newspapers are serial publications that are published on an ongoing
basis.
Many scholarly journals in the sciences and social sciences include primary source articles where
the authors report on research they have undertaken. Consequently, these papers may use the
first person ("We observed…"). These articles usually follow a standard format with sections like
"Methods," "Results," and "Conclusion."
Serials may also include book reviews, editorials, and review articles. Review articles summarize
research on a particular topic, but they do not present any new findings; therefore, they are
considered secondary sources. Their bibliographies, however, can be used to identify primary
sources.
Books
15
Most books are secondary sources, where authors reference primary source materials and add
their own analysis. “The First Filipino” by Leon Ma. Guerrero is a biography of Jose Rizal. If you
are researching Jose Rizal, this book would be a secondary source because the author is offering
his views about the hero. Books can also function as primary sources. For example, Jose Rizal’s
own letters and essays would be primary sources.
Visual and Audio Materials
Visual materials such as maps, photographs, prints, graphic arts, and original art forms can
provide insights into how people viewed and/or were viewed the world in which they existed.
Films, videos, TV programs, and digital recordings can be primary sources. Documentaries,
feature films, and TV news broadcasts can provide insights into the fantasies, biases, political
attitudes, and material culture of the times in which they were created. Radio broadcast
recordings, oral histories, and the recorded music of a particular era can also serve as primary
source material
III. Historical Criticism
The historian’s role in writing history, to reiterate, is to provide meanings to facts that he gathered
from primary sources (facts from manuscripts, documents) or those that have been gathered by
archaeologists or anthropologists (artifacts). He can only make conclusions and generalizations
based on them. It is therefore his duty to check on the authenticity of the sources that are
presented to him to be used as basis in writing history. Sources have to undergo doubting and
therefore should be critically tested for validity. There are two kinds of criticisms that a historian
can use in the process; these are External and Internal Criticisms
A. External Criticism
The ‘External Criticism’ covers the physical examinations of sources like documents, manuscripts,
books, pamphlets, maps, inscriptions and monuments. In original documents it includes looking
at the paper and ink used whether or not it is within the same circa as the content of the work.
Oftentimes its more difficult to establish the authenticity of manuscripts and records rather than
document simply because the printed document have already been authenticated by the writer.
Following are the elements that have to be taken into consideration in doing validation:
a. Authorship. The name of the author of the document usually provides credence in the
establishment of validity of a certain document. The author’s name in itself can provided for the
test of authenticity. In cases of anonymous writings when the exact name of the author is not
known then the office that holds the record should also be taken into consideration. For example,
if we are studying population records and we use documents from civil registrar’s office then that
will lead to the consideration that the documents are authentic.
b. Date and place of publication. The date of the document including the time and place of
publication should be properly analyzed in order to establish its authenticity. Modern day
documents and publication have their date and place of publication usually printed at the back of
the title page. However, for manuscripts there are usually no date and place of publications
indicated. In such cases, the historian should look for dates mentioned within the manuscript or
cross check with other records. Sometimes an analysis of the language used or the date of birth
and death of the author can also be used as basis for the establishment of its true date.
16
c. Textual errors. The historian should always be in the lookout for errors in the text of documents
and manuscripts. There are two kinds of errors in documents unintentional or intentional.
Unintentional errors are mistakes that are caused by typist or scribes usually in spelling, omitted
words or phrases. Intentional error are often made when there is an effort to modify or supplement
existing records or original manuscript for personal intention or interest of the record keeper or
editor. In such cases, efforts should be made by the historian to get the original document and
compare or cross check with other related records or documents.
Sometimes, the style of writing of the author can also be used to authenticate the originality of the
document. If the style of writing does not match the author’s style of writing then the document is
dubious.
d. Meanings of words used. The meaning of words used usually changes from generation to
generation, therefore the historian have to interpret the words used based on the time when the
document was made. Also, there are instances when words mean differently in different places.
In this case, the historian have to take into consideration the place and culture when the document
was made. He must be very careful in understanding the terms, if not any misinterpretation will
lead to historical misunderstandings.
B. Internal Criticism
Positive criticism refers to understanding of both literal and real meaning of words. A historian
therefore must be able to analyze and interpret the contents of documents in their real meaning.
Document contains the idea of the person who wrote or made the evidences, therefore they
should be understood within that context. Historians should refrain from making their own
conclusions so as not to convey their own interpretation rather than the true meaning of the
content. One important characteristic that a historian should possess is the capacity to doubt all
documents and facts when these are not yet subjected to authentication. The historian should
question the motive of the writer and question the accuracy of the document. Likewise, the
historian should verify if the writer of the document has a first had information or had experience
the phenomena he wrote and how long the time elapsed between the occurrence of the event
and the time the document was written. In cases of contradicting records, the historian should
corroborate the facts from other claims or documents. The truthfulness or veracity of the
document should be established
C. Debunking “ Sa Aking Mga Kabata” and “The Code of Kalantiaw” through Historical
criticism
1. Jose Rizal’s “ Sa Aking Mga Kabata”
According to Dr. Nancy Kimuell Gabriel on her tesis masterado “Timawa: Kahulugan,
Kasaysayan at Kabuluhan sa Lipunang Pilipino,” on UP Diliman, 2001the poem shows falseness.
Historian Ambeth Ocampo,National artist of the Philippines and writer Virgilio S. Almario and
others have debunked Rizal's traditional authorship of the poem based on the following.
a.) AUTHORSHIP
No manuscript for Sa Aking Mga Kabatà written in Rizal's handwriting exists. The poem
supposedly wrote in 1869 where he was only 8 years old then.
17
 A young revolutionary? Another questionable aspect of this poem is the precocious social
commentary of its alleged young author. The poem contains some very mature insights
for an eight-year-old boy – the “stinky fish” line notwithstanding. There are some bold
statements that are just as much about freedom and nationhood as they are about
language.
The language is too precocious even for an eight-year-old prodigy like Jose Rizal
b.)DATE AND PLACE OF PUBLICATION
The poem was first published in 1906, a decade after his death, in a book authored by the poet
Hermenigildo Cruz.
 Rizal had 35 years to publish or assert authorship. He did not. The poem was published
posthumously.
c. TEXTUAL ERRORS
In Rizal’s childhood they spelled words with a “c” rather than “k.” Further, the word “kalayaan”
(freedom) is used twice.(No manuscript EXIST)
d.)MEANINGS OF WORDS USED
Kalayaan was not a common word in 1869 and there is irrefutable evidence that Jose Rizal
himself did not learn the word until he was 25 years old. Rizal first encountered the word atleast
by 1872 the years after the execution of GOMBURZA.
 The historian Zeus Salazar, however, refuted the claims of Andrade and Yanga in his
essay Ang Kartilya ni Emilio Jacinto in 1999. He maintained that the word laya and its
various conjugations “were already a part of Tagalog vocabulary at that time [and]
therefore, could not have been invented by anybody.” However, he also wrote,
“Laya/calayaan was not yet needed in writing before 1864 and even later, especially
since timawa/catimaoan was still widely used back then as meaning ‘free/freedom.’”
Evidently, Rizal had not encountered the word kalayaan until he saw it in Marcelo H. del
Pilar’s Pag-ibig sa Tinubuang Lupa [Love for the Native Land], which was his Tagalog
translation of Rizal’s own Spanish essay, Amor Patrio. Naturally, if Rizal didn’t know the
word kalayaan when he was 25 years old, he could not have written a poem in which the
word appears twice when he was only eight years old. Whichever case is true, young
Jose’s alleged use of the word kalayaan in 1869 is no less curious. Moreover, even if
kalayaan was a term known to some people in Bulakan, the fact that it did not appear in
Florante at Laura, the poem that Rizal consulted, is telling because it was written by the
most famous poet of Bulakan, Francisco (Balagtas) Baltazar. We know this because of a
letter he wrote to his brother Paciano in 1886. Jose had written a Tagalog translation of
Friedrich Schiller’s German play Wilhelm Tell and he wanted Paciano to review it. He
explained that he found it difficult to translate some of the concepts in the play.
My Dear Brother,
There I’m sending you at last the translation of Wilhelm Tell by Schiller… I lacked many
words, for example, for the word Freiheit or liberty. The Tagalog word kaligtasan cannot
be used, because this means that formerly he was in prison, slavery, etc. I found in the
18
translation of Amor Patrio the noun malayà, kalayahan that Marcelo del Pilar uses. In the
only Tagalog book I have – Florante – I don’t find an equivalent noun.”
2. The Code of Kalantiaw
William Henry Scott, examined the pre-Hispanic history of the Philippines. Scott raised issues on
the existence of the Code of Kalantiaw, specifically on:
 LACK OF HISTORICAL EVIDENCE

 No written/ pictorial documents from that time in Philippine history
 No documents from other countries that mentions Kalantiaw
 LACK OF EVIDENCE FOR A KALANTIAW LEGEND

 No recorded Filipino legend about Kalantiaw other than the doubtful Pavon
manuscripts before the 20th century
 Historian Diego Alba looked for Kalantiaw in local folklore but found none
 DOUBTFUL PAVON MANUSCRIPTS

 Two inconsistent versions on how Jose Marco obtained the manuscripts
 ( looters and cook stories)
 Mistakes in the Pavon manuscripts
 Does it always follow that primary sources should be given more weight than secondary
sources?
 What are the significance of understanding sources and historical criticism?
Questions to Ponder
19
KEY POINTS
 History is a branch of the Social Sciences that deals with the systematic study of
SIGNIFICANT PAST, a branch of knowledge that records and explains past events and
which concerns people and human nature
 History has no subject matter of its own. It synthesizes knowledge from many fields. It
illuminates pieces of the past. It constantly changing. It is subjective and it searches for
the truth
 Historiography refers to the study of history itself. It analyzes who is the history writer, the
motives of the writer, the sources of the writer, theories applied and other historical
methods. It also analyzes the context when the history was written.
 The elements of history are: the historian, place, period and sources
 The focal point in the study of history are the people and its nature. History being a branch
of social science
 There are bountiful reasons why we have to learn history.
 Other fields of knowledge such as Archaeology, Anthropology, Sociology, Economics,

Politics are important in the study of history.
 History being a discipline follows a methodology in order to establish facts or evidences.

Evidences in history are known as Sources. They can be primary, secondary or tertiary.
 In order to validate these sources, they must undergo Historical Criticism , first is external
then internal.
 Jose Rizal’s poem “ Sa Aking Mga Kabata” and the alleged pre-colonial written code “ The
Code of Kalantiaw” were debunked through historical criticism
ATTENTION!!!
Before you go to the module, PLEASE ANSWER the ACTIVITY 1 on
pages 92-94
GOOD LUCK!!! 😊
20
REFERENCES:
1. Agoncillo, Teodoro. History of the Filipino People. Eighth Edition. Quezon City: C& E
Publishing, 1990. (pp. 184-187).
2. Alvarez, Santiago. Katipunan and the Revolution: Memoirs of a General, Quezon City:
Ateneo de Manila University Press, 1992. (pp. 184-187)
3. Fox, Robert B. The Tabon Caves. Manila: Monograph of the National Museum, No. 1, 1970.
xiii, 197 pp. Appendix, References, Tables, Illustrations, n.p.l.
4. Gottschalk, Luis. Understanding History: A Primer of Historical Method. New York: Alfred A.
Knopf, 1950.(pp. 41- 61; 117-170).
5. Scott, William Henry Prehispanic Source Materials for the Study of Philippine History. Manila:
University of Santo Tomas Press, Manila, 1968. (pp. 90- 135)
21
MODULE 2
ISSUES and PROBLEMS IN

PHILIPPINE HISTORIOGRAPHY
22
RATIONALE:
Module 2 allows the students to assess some of the issues and problems of Philippine
Historiography. This module will differentiate the concept of “history” and the Filipino concept of
kasaysayan. Further, a comparison between the bipartite view and tripartite views of history will
be discussed.
For the students to have a better understanding and as a tool in their analysis of different historical
sources, through Filipino perspective, the different “Pananaw Pangkasaysayan” will be tackled.
As a recommended remedy to the issues and problems in Philippine Historiography and the way
Philippine History is taught in our education system, Zeus Salazar’s “Pantayong Pananaw”
philosophy will be emphasized.
MODULE 2 OUTLINE
I. Issues and Problems in Philippine Historiography

A. Correcting the errors of published historical work
B. Filling the gaps in Philippine History
C. Reinterpretation of historical facts & events and rewriting History in the Filipino
point of view
II. History as a western concept and Kasaysayan as a Filipino concept
III. Bipartite View vis-à-vis Tripartite View of Philippine History
IV. Zeus Salazar’s Pantayong Pananaw and other Pananaw Pangkasaysayan
A. Pantayong Pananaw
B. Pangkaming Pananaw
C. Pangkayong Pananaw
D. Pansilang Pananaw
LEARNING OBJECTIVES:
1. Assess the issues and problems in Philippine Historiography
2. Comprehend the distinction between history as a western concept and kasaysayan as a Filipino
concept
3. Compare the bipartite vis-a vis the tripartite view of Philippine History
4. Evaluate sources by being able to identify the point of view used by the author through the
different “Pananaw Pangkasaysayan”
5. Appreciate the need of having a Filipino framework and methodology of writing and teaching
history through the “Pantayong Pananaw”
ATTENTION!!!
2 on page 95
GOOD LUCK!!! 😊
23
I. Issues and Problems in Philippine Historiography
As discussed from the previous module, Historiography refers to the study of history itself. It
analyzes who is the history writer, the motives of the writer, the sources of the writer, theories
applied and other historical methods. It also analyzes the context when the history was written.
Basically, it studies how history is written.
Philippine Historiography has underwent several changes since the precolonial period until
present. Alongside with these changes, sprung the different issues and problems in which it has
affected our appreciation of Philippine history itself.
At a larger part, Philippine history was originally written and documented by foreign historians, in
fact even at present most primary chronicles are mostly written in Spanish and English. This
being the case, modern day Filipino historian have put a lot of question on the manner by which
Philippine history was written.
A. Correcting the errors of published historical work
Since most of the primary sources were written in foreign language, errors in translation have
happened and have affected much the writing of history. There was therefore the need to correct
errors in publication.
B. Filling the gaps in Philippine History
There were very few anthropologists and archaeologist in the Philippines hence there are still
gaps in some account or parts of the Philippine history.
C. Reinterpretation of historical facts & events
Historical Revisionism is a practice in writing history in which historians reinterpret views of

causes and effects, decisions, explanations and evidences.
D. Rewriting History in the Filipino point of view
The biggest problem that was raised is the fact that writers were foreigners therefore Philippine
history was mostly written in a foreigner’s point of view and not on the point of view of the Filipinos.
II. History as a western concept and Kasaysayan as a Filipino concept
History and kasaysayan are always equated the same. It is founded on the idea that both are
studies of the past. However, for radical Filipino historians, the two concepts are not
synonymous.
History as a western concept
History is a western concept introduced by our colonizers, particularly by the Spaniards.
“History was derived from the Greek word historia which means “knowledge acquired through
inquiry or investigation”. As a discipline, it existed for 2,400 years. The term historia was then
24
adopted to classical Latin where it acquired a new definition. Historia became known as the
account of the pat of a group of people through written documents and historical evidence. It
is a must for traditional historians that unless a written document can prove a certain historical
event, then it cannot be considered as a historical fact.
With that methodology, radical Filipino historians posed several questions as the mantra of
“no document, no history” if its suits the Philippine context. They point out that, in the case of
the Philippines, despite the fact that even before the colonizers came and ancient Filipinos
already have a writing system, most of them narrated their past and story through communal
songs, epics and other traditions that they passed orally from a generation to another.
If the strict definition and philosophy of “history” as to recorded documents is to be followed,
then the way our ancestors narrate their past and story will not be accounted for. Which is
why also, the claim that “there is no Philippine history before the colonizers came” became
prevalent despite the fact that in our own point of view, we already have: narrated in a manner
not accounted by the methodology of “history”
Another point posed by Filipino historians as to the exclusivity of the methodology of “history”
is that “History accounts only recorded past.. that means it is only for those who can write,
those who are educated. So this begs the question, how about the “history” of those who
cannot write or are uneducated? Does this mean that “history” is only for a specific class of
people? This issue is very much evident as most of the historical writings only centered the
lives of important individuals like monarchs, heroes, saints, elite and nobilities. History was
also focused on writing about wars, revolutions and developmental breakthroughs. The
question now is “how about the story of ordinary farmers, fishermen, old folk, peasant families
and indigenous people or even the commoner like you?” Restricting historical evidence as
exclusively written is also discrimination against other social classes who were not recorded
in paper. Does the absence of written documents about them mean that they are people of
no history or past? Did they even exist?
Lastly, from the very word “history”, Filipino historians noticed it being gender-biased towards
male; how the term is heavily influenced by patriarchy. “HIStory”... how about “HERstory”.
This lends to the fact why much of historical writings are dedicated to great men, powerful and
dominant male leaders.
Kasaysayan as a Filipino concept

The Pantayong Pananaw definition of kasaysayan is “salaysay na nagsalaysay ng mga bagay na
may saysay para sa sinasalysayang grupo o salinlahi”. The definition gives emphasis to the root
of kasaysayan which is “saysay” which means significant.
Under such definition, it seeks to address some of the issues as regards the western concept of
history and suit the paradigm of such discipline in the Filipino context and culture.
Kasaysayan, unlike history, is not only bound by written documents but as well as oral traditions
like communal songs, legends, epics and the like as mentioned earlier were the prevalent modes
on how the ancient Filipinos and most of the indigenous people who still exist up this day use as
a mode of narrating their past and story. Oral traditions in the Philippine context are important
since they also capture the emerging values, principles and ideology of certain group of people
25
at a particular time. Example of this is the legend of “Malakas and Maganda” of the Tagalogs. It
is the Filipino version of the creation story in the bible. The legend tells that men and women
sprung at the same time after the legendary bird Tigmamanukan pecked the bamboo. In contrast
to the bible story of Adam and Eve, where Adam, the man, was first created and women through
Eve as their representation was created by God from a body part of Adam. What do these stories
tell us? From our “Malakas and Maganda” legend, we can see that our Filipino ancestors have a
strong value for gender equality. Men and women have equal status in their society. While from
the classic story of Adam and Eve, we can deduce that it is still heavily influence by patriarchy or
the idea that men are more dominant than women.
As to the inclusivity of the concept of kasaysayan, it advocates the philosophy of “People’s
History” or “History from Below”. According to E.P Thompson , “people's history” or “history from
below” is a type of historical narrative which attempts to account for historical events from the
perspective of common people rather than leaders. There is an emphasis on disenfranchised, the
oppressed, the poor, the nonconformists, and otherwise marginal groups. Unlike the concept of
“history” which values the philosophy of “history from above”.
III. Bipartite View vis-à-vis Tripartite View of Philippine History
Bipartite View of Philippine History

For many years and sadly some still believe it until now, the Spaniards made us believe that there
was no civilization in Philippines. They made us think that early Filipino people were barbaric and
uneducated. They have assimilated upon the Filipinos that it was them who brought civilization
and progress to us. This is known as the Bipartite View of Philippine History.
In such view, Philippine History can be only viewed into two epochs. The first is the “Pre-Hispanic
period” characterized as the time prior to the coming of the Spaniards where the condition of the
Philippines is seen of uncivilized society and barbaric people. The second epoch is the “Hispanic
period” characterized as time of the coming of the Spaniards seen as the advent of civilizing
influences from them.
The Bipartite View of Philippine History made us think that we owe our civilization to the
Spaniards. As a metaphor to this view, the Katipuneros illustrated this view as “dilim-liwanag”.
Dilim means darkness and liwanag means light. Such metaphor connotes that the first epoch is
seen as the dark age of Philippine history and the second epoch as the age which brought light
to Philippine history.
Tripartite View of Philippine History
The educated Filipinos during the Spanish era, known as the ilustrados cannot accept the bipartite
view of Philippine history presented by the Spaniards. They come up with a research on Philippine
national history to confront with colonialist ideologies. The beginning of the research took place
in the period of the Propaganda Movement which preceded the Philippine revolution.
26
From the analysis of Zeus Salazar to the tripartite view of Philippine History:
“One sees that Rizal's conception of the tripartite historical ideology of the Propaganda was the
most extreme. In contrast to Jaena and del Pilar, Rizal saw the problem more holistically, from
the perspective of the entire cultural development of the Filipino people and not simple from that
of the actual possession of political power by any social group, foreign or local. Thus, for him, it
was not just "frailocracy" or "monastic supremacy" which was at cause: the entire Spanish regime
from its very inception was at the root of the social cancer which had declared itself by the late
nineteenth century. With Jaena and del Pilar, Rizal quite naturally believes in the innate capacity
of the Filipino for progress; but, to him, it was the colonial system as such –– the very existence
of Spanish domination –– which was the cause of the disease that afflicted Filipinas. Monkish
predominance, as it were, was in this case just a symptom of the cancer that gnawed at the vital
parts of the nation. For this reason, the third period is likewise conceived in medical terms as
some kind of recovery which released the creative forces of the patient, giving Filipinas new life,
new strength: a future. The kind of therapy used actually mattered very little. Rizal was willing to
try even the most benign remedies, for which in Noli he would even implore passers-by in front of
the temple, as in biblical times. But his diagnosis –– as well as the analyses of both del Pilar and
Jaena –– pointed clinically to swift surgery as the appropriate therapy.”
The Katipuneros adopted this historical framework and used “liwanag-dilim-liwanag” as a
metaphor. The pre-colonial being “liwanag” since it was a great of civilization and identity for the
27
Filipinos. The colonial period being “dilim” since it was an epoch of abuse of power and lost of
Filipino identity. Lastly, the post-colonial period being “liwanag” again since the end of colonial
regime is a mark of the restoration of Filipino liberty.
IV. Zeus Salazar’s Pantayong Pananaw and other Pananaw Pangkasaysayan
In recent times, truly Filipino historians have occurred and tried to write Philippine History in the
Filipino point of View. One of these writers was Professor Zeus A. Salazar of the University of
the Philippines who saw the relevance of the Filipino point of view in historical interpretation. In
order to introduce indigenization, he introduced the concept of “Pantayong Pananaw” (from us,
for us). Generally, this means that Philippine History is better written in the point of view of the
Filipinos.
Pantayong Pananaw
Only few of our historical documents are written in Filipino or native language. Most of them are
written in English and Spanish. This is due to the fact that the elite Filipinos who studied abroad
during the Spanish and American era took the responsibility to write our history in English or other
foreign language. What was taught to them was to write history in a foreign perspective. They
wrote for foreigners to understand our history but not for their fellow Filipino who mostly do not
understand the medium that they used. According to Zeus Salazar, to wit:
“Ang buod ng pantayong pananaw ay nasa panloob na pagkakaugnay-ugnay at paguugnay ng
mga katangian, halagahin, kaalaman, karunungan, hangarin, kaugalian, pag-aasal at karanasan
ng isang kabuuang pangkalinangan -- kabuuang nababalot sa, at ipinapahayag sa pamamagitan
ng isang wika; ibig sabihin, sa loob ng isang nagsasariling talastasan/diskursong pangkalinangan
o pangkabihasnan. Isang reyalidad ito sa loob ng alin mang grupong etnolingguwistikong may
kabuuan at kakanyahan, sa atin at sa ibang dako man ng mundo.”
Philippine history should be written and taught in Filipino or ethnolinguistic language in the
Philippines because it is only through our own language that we are able to understand,
appreciate and be able to connect to our own history. Each culture is different and language serve
as the channel for the uniqueness of one’s culture. Through the guiding philosophy of Pantayong
Pananaw, Philippine historiography will be seen from point of view of Filipinos and addressed
directly to the Filipinos.
Pangkaming Pananaw
Historical perspective in which Philippine history is written by Filipinos in foreign language and
intended for to be read by foreigners to understand our history in our point of view. Example of
this writers are the Propagandist in their La Solidaridad. The propagandist are Filipinos but they
used Spanish to write against the Spaniards. Often, this historical perspective is used to correct
or argue against false accounts written by foreigners.
Pangkayong Pananaw
Historical perspective in which Philippine history is written by foreigner in a foreign language as
well but it is meant to be addressed or directed to Filipinos as audience.
28
Pansilang Pananaw
Historical perspective in which Philippine history is written by foreigners in a foreign language as
well and is intended to be read and understood by their fellow foreigners
The scholars of Pantayong Pananaw or the Bagong Kasaysayan advocates this guiding
philosophy as we are in need of a more comprehensive collection of historical accounts because
it should be understood by our own people. Individual histories of ethnic groups are independent
of each other but are all still part of the whole history of the Philippines a.ka. the concept of
ethnohistory. The Pantayong Pananaw seeks to address the issues and problems in our
Philippine historiography and the way Philippine history subjects are taught in our educational
system.
KEYPOINTS:
 Philippine history was originally written and documented by foreign historians, in fact even
at present most primary chronicles are mostly written in Spanish and English. This being
the case, modern day Filipino historian have put a lot of question on the manner by which
Philippine history was written.
 Some of these issues/problems in Philippine Historiography are: 1.) Correcting the errors
of published historical work; 2.) Filling the gaps in Philippine History; 3.) Reinterpretation
of historical facts & events and 4.) rewriting History in the Filipino point of view
 History and kasaysayan are always equated the same. It is founded on the idea that both
are studies of the past. However, for radical Filipino historians, the two concepts are not
synonymous
 For many years and sadly some still believe it until now, the Spaniards made us believe
that there was no civilization in Philippines. They made us think that early Filipino people
were barbaric and uneducated. They have assimilated upon the Filipinos that it was them
who brought civilization and progress to us. This is known as the Bipartite View of
Philippine History.
 The educated Filipinos during the Spanish era, known as the ilustrados cannot accept the
bipartite view of Philippine history presented by the Spaniards. They come up with a
research on Philippine national history to confront with colonialist ideologies. The
beginning of the research took place in the period of the Propaganda Movement which
preceded the Philippine revolution. Thus, the tripartite view of Philippine history.
 Through the guiding philosophy of Pantayong Pananaw, Philippine historiography will be
seen from the point of view of Filipinos and addressed directly to the Filipinos.
ATTENTION!!!
Before you proceed to the next module, PLEASE ANSWER the ACTIVITY 2 on pages
96-99
GOOD LUCK!!! 😊
29
ONLINE VIDEO LINKS:
Xiao Chua, “XTX3 Xiao Time: Ang Saysay ng Kasaysayan” accessed at

https://www.youtube.com/watch?v=zzx1LWUuih0&list=PLPozg80exzd1Kha4h__
A7Ko2Z_xkVMEFi&index=2&t=0s
Xiao Chua, “XTX3 Xiao Time X3: Wika, Kasaysayan at Pantayong Pananaw”
accessed at
https://www.youtube.com/watch?v=HsLQc4XmTrY&list=PLPozg80exzd1Kha4h__
A7Ko2Z_xkVMEFi&index=3
REFERENCES:
1. Candelaria, John Lee. Readings in Philippine History, (pp. 2- 5)
2. Salazar, Zeus. “ A Legacy of the Propaganda: The Tripartite View of Philippine History,” in
https://www.wheninmanila.com/wp-content/uploads/2018/06/A-Legacy-of-the-Propaganda-
The-Tripartite-View-of-Phil-History.pdf (pp 1-13)
3. Salazar, Zeus. “ Ang Pantayong Pananaw: Bilang Diskursong Pangkabihasnan,” in

https://journals.upd.edu.ph/index.php/djwf/article/view/4949 (pp 1-22)
30
MODULE 3
CONTENT & CONTEXTUAL

ANALYSIS of “First Voyage
Around the World by
Magellan” by Antonio
Pigafetta
31
32
RATIONALE:
Module 3 introduces to students content and contextual analysis as a tool in evaluating selected
primary sources in Philippine history. It aims to develop student’s skills in analyzing and
interpreting primary sources.
Particularly, in this module, Antonio Pigafetta’s “First Voyage Around the World” will be examined
through content and contextual analysis as he wrote his firsthand observation and general
impression of the far east including their experiences in the Visayas.
1. Analyze the context, content and perspective of different kinds of primary sources
2. Determine the contribution of different kinds of primary sources in understanding Philippine
history.
3. Develop critical and analytical skills with exposure to primary sources.
4. Appreciate the early Filipino civilization and the heroism of our Filipino ancestors.
ATTENTION!!!
3 on page 100
GOOD LUCK!!! 😊
33
I. Content and Contextual Analysis
As per the suggested syllabus of the course Readings in Philippine History the Commission
on Higher Education, to end goal of the course is to enable students to understand and
appreciate our rich past by deriving insights from those who were actually present at the time
of the event. As a tool in examining the selected primary sources, content and contextual
analysis will be employed.
Context analysis considers the following:
1. The historical context of source ( time and place it was written and the situation at the
time)
2. The author’s background, intent (to the extent discernable) and authority on the subject
3. The source relevance and meaning today
Content analysis, on the other hand, applies appropriate techniques depending on the type of
source (written, oral, visual. In the process students will be asked, for example, to identify the
author’s main argument or thesis, compare points of view, identify biases and evaluate the
author’s claim based on the evidence presented or other available evidence at the time.
II. A Brief Summary of the First Voyage Around the World by Magellan by Antonio
Pigafetta
FULL TEXT of the READING
Antonio Pigafetta. First Voyage Around the World. Taken from The Philippine
Islands. Vol. XXXIII, 1519–1522. Edited and annotated by Emma Helen
Blair and James Alexander Robertson
Accessed at: https://www.gutenberg.org/files/42884/42884-h/42884-

h.htm#xd21e280
34
Author’s Background
Antonio Pigafetta Famous is an Italian traveler born in Vicenza around 1490 and died in the same
city in 1534, who is also known by the name of Antonio Lombardo or Francisco Antonio Pigafetta.
Initially linked to the order of Rhodes, which was Knight, went to Spain in 1519, accompanied by
Monsignor Francisco Chiericato, and was made available from Carlos V to promote the company
initiated by the Catholic Monarchs in the Atlantic. Soon he became a great friendship with
Magallanes, who accompanied, together with Juan Sebastián Elcano, in the famous expedition
to the Moluccas begun in August of 1519 and finished in September 1522. e was wounded at the
battle of the island of Cebu (Philippines) in which Magellan found death. The output of Seville
made it aboard of the Trinity; the return, along with a handful of survivors (17 of the 239 who left
this adventure), in victory, ship that entered in Sanlúcar de Barrameda (Cádiz) on September 6,
the designated year. In the last years of his life, he traveled by land from France to finally return
to Italy in 1523. He wrote the relation of that trip, which was the first around the world, Italian and
with the title of Relazioni in lathe to the primo viaggio di circumnavigazione. Notizia del Mondo
Nuovo with figure you dei paesi scoperti, which was published posthumously, in 1536.
The account of Pigafetta is the single most important source about the voyage of
circumnavigation, despite its tendency to include fabulous details. He took notes daily, as he
mentioned when he realizes his surprise at Spain and see that he had lost a day (due to its driving
direction). Includes descriptions of numerous animals, including sharks, the Storm petrel
(Hydrobates pelagicus), the pink spoonbill (Ajaja ajaja) and the Phyllium orthoptera, an insect
similar to a sheet. Pigafetta captured a copy of the latter near Borneo and kept it in a box, believing
a moving blade who lived in the air. His report is rich in ethnographic details. He practiced as an
interpreter and came to develop, at least in two Indonesian dialects.
Pigafetta’s work instantly became a classic that prominent literary men in the West like WILLIAM
SHAKESPEARE, MICHEL de MONTAIGNE, and GIAMBATTISTA VICO referred to the book in
their interpretation of the New World. Pigafetta’s travelogue is one of the most important primary
sources in the study of the precolonial Philippines.
First Voyage Around the World
In Pigafetta’s account, their fleet reached what he called the LADRONES ISLANDS or the “Islands
of the Thieves.” He recounted: “These people have no arms, but use sticks, which have a fish
bone at the end. They are poor, but ingenious, and great thieves, and for the sake of that we call
these three islands the Ladrones Islands.”
The Ladrones Islands is presently known as the Marianas Islands. Tendays after they have
reached Ladrones Islands, Pigafetta reported that they have what he called the Isle of Zamal,
now Samar but Magellan decided to land in another uninhabited island for greater security where
they could rest for a few days. On MARCH 18, nine men came to them and showed joy and
eagerness in seeing them. Magellan realized that the men were reasonable and welcomed them
with food, drinks and gifts.
Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cochos
and wine. He characterized the people as “very familiar and friendly” and willingly showed them
different islands and the names of these islands. The fleet went to Humunu Island (Homonhon)
and there they found what he referred to as the “Watering Place of Good Signs.” for it is in this
35
place that they found the first signs of gold in the island. They named the island together with a
nearby island as the archipelago of St. Lazarus.
On March 25th, Pigafetta recounted that they saw two balanghai (balangay), a long boat full of
people in Mazzava/Mazaus. The leader whom he reffered to the king became closely bonded with
Magellan as they both exchanged gifts to one another. After a few days, Magellan was introduced
to the king’s brother who was also a king of another island where Pigafetta reported that they saw
mines of gold. The gold was abundant that parts of the ship and of the house of the king were
made of gold. This king was named Raia Calambu, king of Zuluan and Calagan (Butuan and
Caragua), and the first king was Raia Siagu.
On March 31st (Easter Sunday), Magellan ordered the chaplain to preside a Mass by the shore.
The king heard about this plan and sent two dead pigs and attended the Mass with the other king.
Pigafetta then wrote: “…when the offertory of the mass came, the two kings, went to kiss the cross
like us, but they offered nothing, and at the elevation of the body of our Lord they were kneeling
like us, and adored our Lord with joined hands.” This was the first Mass in the Philippines, and
the cross would be famed Magellan’s Cross which is still preserved at present day. This was the
same cross which Magellan explained to the kings as a sign of his emperor who ordered him to
plan it in the places were he would reach and further explained that once other Spaniards saw
this cross, then they would know that they had been in this island and would not cause them
troubles.
By April 7th, Magellan and his men reached the port of Zzubu (Cebu) with the help of Raia
Calambu who offered to pilot them in going to the island. The kind of Cebu demanded that they
pay tribute as it was customary but Magellan refused. By the next day, Magellan’s men and the
king of Cebu, together with other principal men of Cebu, met in an open space. There the king
offered a bit of his blood and demanded that Magellan do the same. On April 14, Magellan spoke
to the kind and encouraged him to be a good Christian by burning all of the idols and worship the
cross instead. The king of Cebu was then baptized as a Christian. After 8 days, all of the island’s
inhabitant were already baptized.
When the queen came to the Mass one day, Magellan gave her an image of the Infant Jesus
made by Pigafetta himself. On 26th of April, Zula, a principal man from the island of Matan
(Mactan) went to see Magellan and asked him for a boat full of men so that he would be able to
fight the chief name Silapulapu (Lapulapu). Magellan offered 3 boats instead and went to Mactan
to fight the said chief. They numbered 49 in total and the islanders of Mactan were estimated to
number 1,500. Magellan died in battle. He was pierced with a poison arrow in his right leg. The
king of Cebu who was baptized offered help but Magellan refused so that he could see how they
fought. The kind also offered the people of Mactan gifts of any value and amount in exchange of
Magellan’s body but the chief refused and wanted to keep Magellan’s body as a memento of their
victory.
Magellan’s men then elected Duarte Barbosa as the new captian. Pigafetta also accounted how
Magellan’s slave and interpreter named Henry betrayed them and told the king of Cebu that they
intended to leave as soon as possible. Henry and the king of Cebu conspired and betrayed what
was left of Magellan’s men. The king invited these men to a gathering where he said he would
present the jewels that he would send for the King of Spain.
Pigafetta was left on board the ship and was not able to join the 24 men who went to the gathering
because he was nursing his battle wounds. The natives had slain all the men except the
36
interpreter and Juan Serrano who shouted at the men on this ship to pay ransom so that he would
be spared but he was left on the island for they refused to go back to shore. The fleet abandoned
Serrano and departed. They left Cebu and continued their journey around the world.
KEYPOINTS:
 Context analysis considers the following:
1. The historical context of source ( time and place it was written and the situation at the
time)
2. The author’s background, intent (to the extent discernable) and authority on the subject
3. The source relevance and meaning today
 Content analysis, on the other hand, applies appropriate techniques depending on the
type of source (written, oral, visual. In the process students will be asked, for example, to
identify the author’s main argument or thesis, compare points of view, identify biases and
evaluate the author’s claim based on the evidence presented or other available evidence
at the time.
 The account of Pigafetta is the single most important source about the voyage of
circumnavigation, despite its tendency to include fabulous details.
 Pigafetta wrote his firsthand observation and general impression of the Far East including
their experiences in the Visayas.
 In his account, they reached the Ladrones islands (island of the thieves). By March 16,
1521 they reached the Visayas islands where he called the Philippine archipelago then as
the ‘Archipelago of St. Lazarus’. During their stay in the Visayas, Magellan ordered the
first Mass and baptized several tribe leaders whom he had made blood compact with. The
battle of Mactan where Magellan was killed was also foretold.
 In the Filipino point-of-view, the claim that the Spaniards “discovered” the Philippines is
misplaced, since civilizations were already existing at the time the colonizers came.
 It is important to note, that the accounts of Pigafetta were written in foreign perspective.
ONLINE VIDEO LINK:
Xiao Chua, “XTX3 Xiao Time X3: Ang Pagdating ni Magellan at

Labanan sa Mactan” accessed at
https://www.youtube.com/watch?v=KfSqZ9V9p7w
37
ATTENTION!!!
Before you go to the module, PLEASE ANSWER the ACTIVITY 3 on
pages 101-103
GOOD LUCK!!! 😊
REFERENCES:
2. Pigafetta, Antonio. “First Voyage Around the World.” Blair, Emma and Robertson, James
Alexander. The Philippine Islands. Ohio: Arthur Clarke and Company, Vol. XXXIII, 1519–1522.
3. Xiao Chua, MODULE Hamon at Tugon: Conquista at Reaksyon ng Bayan tungo sa

pambansang Himagsikan (1571-1913), in
https://www.academia.edu/6894504/Chua_Hamon_at_Tugon_KASPIL1_ (pp. 2-14)
38
MODULE 4

ANALYSIS of “Customs of
the Tagalogs” by Juan de
Plasencia
39
RATIONALE:
Module 4 furthers the understanding of students through content and contextual analysis as a tool
in evaluating selected primary sources in Philippine history. It aims to develop student’s skills in
analyzing and interpreting primary sources.
Particularly, in this module, Juan de Plasencia’s “First Voyage Around the World” will be examined
through content and contextual analysis as he wrote his firsthand observation and general
impression of the customs of the Tagalogs.
history.
4. Appreciate the early Filipino civilization and acknowledge the rich Filipino culture even before
the advent of colonialism.
ATTENTION!!!
4 on page 104
GOOD LUCK!!! 😊
40
41
Source: Boxer Codex: This Is What 16th Century Filipinos Looked Like, posted
by Margaux, The Visual Traveler May 12, 2018 accessed at
https://www.thevisualtraveler.net/2018/05/boxer-codex-this-is-what-16th-century.html
"The Bisayans are accustomed to paint their bodies with some very elegant tattoos. They
do this with iron or brass rods, the points of which are heated on fire. These are done in
the manner illuminations, paintings all parts of the body, such as the chest, the stomach,
legs, arms, shoulders, hands, and muscles, and among some, the posteriors.
42
A Tagalog Noble couple dressed in gold accessories. "The dress of the women is not as
neat nor as elegant as that of the Bisayans, because they wrap a cotton or taffeta mantle
around the body with very little polish. They wear jackets and skirts in the same way we
have described of the Bisayans. They also wear their dress skin-tight, gathering it at the
waist and breast because they use no chemise or stockings...All carry over their dress
some small mantles, which reach to the waist, these are of colored cotton, and some are
of satin, taffeta, and damask obtained from China."
43
Tagalog common men. "The Moros (Islamized Tagalogs) are dressed with clothes of
cotton and are not naked like the Bisayans...from the calves of the knees they wear many
chainlets often made of brass, which they call bitiques (bitik). These are worn only by the
men who regard them as very stylish."
44
Customs of the Tagalogs
(Two Relations by Juan de Plasencia, O.S.F.)
After receiving your Lordship's letter, I wished to reply immediately; but I postponed my answer
in order that I might first thoroughly inform myself in regard to your request, and to avoid
discussing the conflicting reports of the Indians, who are wont to tell what suits their purpose.
Therefore, to this end, I collected Indians from different districts—old men, and those of most
capacity, all known to me; and from them I have obtained the simple truth, after weeding out much
foolishness, in regard to their government, administration of justice, inheritances, slaves, and
dowries.1 It is as follows:
Customs of the Tagalogs
This people always had chiefs, called by them datos, who governed them and were captains in
their wars, and whom they obeyed and reverenced. The subject who committed any offense
against them, or spoke but a word to their wives and children, was severely punished.
These chiefs ruled over but few people; sometimes as many as a hundred houses, sometimes
even less than thirty. This tribal gathering is called in Tagalo a barangay. It was inferred that the
reason for giving themselves this name arose from the fact (as they are classed, by their
language, among the Malay nations) that when they came to this land, the head of the barangay,
which is a boat, thus called—as is discussed at length in the first chapter of the first ten chapters—
became a dato. And so, even at the present day, it is ascertained that this barangay in its origin
was a family of parents and children, relations and slaves. There were many of these barangays
in each town, or, at least, on account of wars, they did not settle far from one another. They were
not, however, subject to one another, except in friendship and relationship. The chiefs, in their
various wars, helped one another with their respective barangays.
In addition to the chiefs, who corresponded to our knights, there were three castes: nobles,
commoners, and slaves. The nobles were the free-born whom they call maharlica. They did not
pay tax or tribute to the dato, but must accompany him in war, at their own expense. The chief
offered them beforehand a feast, and afterward they divided the spoils. Moreover, when the dato
went upon the water those whom he summoned rowed for him. If he built a house, they helped
him, and had to be fed for it. The same was true when the whole barangay went to clear up his
lands for tillage. The lands which they inhabited were divided among the whole barangay,
especially the irrigated portion, and thus each one knew his own. No one belonging to another
barangay would cultivate them unless after purchase or inheritance. The lands on the tingues, or
mountain-ridges, are not divided, but owned in common by the barangay. Consequently, at the
time of the rice harvest, any individual of any particular barangay, although he may have come
from some other village, if he commences to clear any land may sow it, and no one can compel
him to abandon it. There are some villages (as, for example, Pila de la Laguna) in which these
nobles, or maharlicas, paid annually to the dato a hundred gantas of rice. The reason of this was
that, at the time of their settlement there, another chief occupied the lands, which the new chief,
upon his arrival, bought with his own gold; and therefore the members of his barangay paid him
for the arable land, and he divided it, among those whom he saw fit to reward. But now, since the
advent of the Spaniards, it is not so divided.
45
The chiefs in some villages had also fisheries, with established limits, and sections of the rivers
for markets. At these no one could fish, or trade in the markets, without paying for the privilege,
unless he belonged to the chief's barangay or village.
The commoners are called aliping namamahay. They are married, and serve their master,
whether he be a dato or not, with half of their cultivated lands, as was agreed upon in the
beginning. They accompanied him whenever he went beyond the island, and rowed for him. They
live in their own houses, and are lords of their property and gold. Their children inherit it, and enjoy
their property and lands. The children, then, enjoy the rank of their fathers, and they cannot be
made slaves (sa guiguilir) nor can either parents or children be sold. If they should fall by
inheritance into the hands of a son of their master who was going to dwell in another village, they
could not be taken from their own village and carried with him; but they would remain in their
native village, doing service there and cultivating the sowed lands.
The slaves are called aliping sa guiguilir. They serve their master in his house and on his
cultivated lands, and may be sold. The master grants them, should he see fit, and providing that
he has profited through their industry, a portion of their harvests, so that they may work faithfully.
For these reasons, servants who are born in the house of their master are rarely, if ever, sold.
That is the lot of captives in war, and of those brought up in the harvest fields.
Those to whom a debt was owed transferred the debt to another, thereby themselves making a
profit, and reducing the wretched debtors to a slavery which was not their natural lot. If any person
among those who were made slaves (sa guiguilir)—through war, by the trade of goldsmith, or
otherwise—happened to possess any gold beyond the sum that he had to give his master, he
ransomed himself, becoming thus a namamahay, or what we call a commoner. The price of this
ransom was never less than five taels, and from that upwards; and if he gave ten or more taels,
as they might agree, he became wholly free. An amusing ceremony accompanied this custom.
After having divided all the trinkets which the slave possessed, if he maintained a house of his
own, they divided even the pots and jars, and if an odd one of these remained, they broke it; and
if a piece of cloth were left, they parted it in the middle.
The difference between the aliping namamahay and the aliping sa guiguilir, should be noted; for,
by a confusion of the two terms, many have been classed as slaves who really are not. The
Indians seeing that the alcaldes-mayor do not understand this, have adopted the custom of taking
away the children of the aliping namamahay, making use of them as they would of the aliping sa
guiguilir, as servants in their households, which is illegal, and if the aliping namamahay should
appeal to justice, it is proved that he is an aliping as well as his father and mother before him and
no reservation is made as to whether he is aliping namamahay or atiping sa guiguilir. He is at
once considered an alipin, without further declaration. In this way he becomes a sa guiguilir, and
is even sold. Consequently, the alcaldes-mayor should be instructed to ascertain, when anyone
asks for his alipin, to which class he belongs, and to have the answer put in the document that
they give him.
In these three classes, those who are maharlicas on both the father's and mother's side continue
to be so forever; and if it happens that they should become slaves, it is through marriage, as I
shall soon explain. If these maharlicas had children among their slaves, the children and their
mothers became free; if one of them had children by the slave-woman of another, she was
compelled, when pregnant, to give her master half of a gold tael, because of her risk of death,
and for her inability to labor during the pregnancy. In such a case half of the child was free—
46
namely, the half belonging to the father, who supplied the child with food. If he did not do this, he
showed that he did not recognize him as his child, in which case the latter was wholly a slave. If
a free woman had children by a slave, they were all free, provided he were not her husband.
If two persons married, of whom one was a maharlica and the other a slave,
whether namamahay or sa guiguilir, the children were divided: the first, whether male or female,
belonged to the father, as did the third and fifth; the second, the fourth, and the sixth fell to the
mother, and so on. In this manner, if the father were free, all those who belonged to him were
free; if he were a slave, all those who belonged to him were slaves; and the same applied to the
mother. If there should not be more than one child he was half free and half slave. The only
question here concerned the division, whether the child were male or female. Those who became
slaves fell under the category of servitude which was their parent's, either namamahay or sa
guiguilir. If there were an odd number of children, the odd one was half free and half slave. I have
not been able to ascertain with any certainty when or at what age the division of children was
made, for each one suited himself in this respect. Of these two kinds of slaves the sa guiguilir
could be sold, but not the namamahay and their children, nor could they be transferred. However,
they could be transferred from the barangay by inheritance, provided they remained in the same
village.
The maharlicas could not, after marriage, move from one village to another, or from one barangay
to another, without paying a certain fine in gold, as arranged among them. This fine was larger or
smaller according to the inclination of the different villages, running from one to three taels and a
banquet to the entire barangay. Failure to pay the fine might result in a war between the barangay
which the person left and the one which he entered. This applied equally to men and women,
except that when one married a woman of another village, the children were afterwards divided
equally between the two barangays. This arrangement kept them obedient to the dato, or chief,
which is no longer the case—because, if the dato is energetic and commands what the religious
fathers enjoin him, they soon leave him and go to other villages and other datos, who endure and
protect them and do not order them about. This is the kind of dato that they now prefer, not him
who has the spirit to command. There is a great need of reform in this, for the chiefs are spiritless
and faint-hearted.
Investigations made and sentences passed by the dato must take place in the presence of those
of his barangay. If any of the litigants felt himself aggrieved, an arbiter was unanimously named
from another village or barangay, whether he were a dato or not; since they had for this purpose
some persons, known as fair and just men, who were said to give true judgment according to their
customs. If the controversy lay between two chiefs, when they wished to avoid war, they also
convoked judges to act as arbiters; they did the same if the disputants belonged to two different
barangays. In this ceremony they always had to drink, the plaintiff inviting the others.
They had laws by which they condemned to death a man of low birth who insulted the daughter
or wife of a chief; likewise witches, and others of the same class.
They condemned no one to slavery, unless he merited the death-penalty. As for the witches, they
killed them, and their children and accomplices became slaves of the chief, after he had made
some recompense to the injured person. All other offenses were punished by fines in gold, which,
if not paid with promptness, exposed the culprit to serve, until the payment should be made, the
person aggrieved, to whom the money was to be paid. This was done in the following way: Half
the cultivated lands and all their produce belonged to the master. The master provided the culprit
47
with food and clothing, thus enslaving the culprit and his children until such time as he might
amass enough money to pay the fine. If the father should by chance pay his debt, the master then
claimed that he had fed and clothed his children, and should be paid therefor. In this way he kept
possession of the children if the payment could not be met. This last was usually the case, and
they remained slaves. If the culprit had some relative or friend who paid for him, he was obliged
to render the latter half his service until he was paid—not, however, service within the house as
aliping sa guiguilir, but living independently, as aliping namamahay. If the creditor were not served
in this wise, the culprit had to pay the double of what was lent him. In this way slaves were made
by debt: either sa guiguilir, if they served the master to whom the judgment applied; or aliping
namamahay, if they served the person who lent them wherewith to pay.
In what concerns loans, there was formerly, and is today, an excess of usury, which is a great
hindrance to baptism as well as to confession; for it turns out in the same way as I have showed
in the case of the one under judgment, who gives half of his cultivated lands and profits until he
pays the debt. The debtor is condemned to a life of toil; and thus borrowers become slaves, and
after the death of the father the children pay the debt. Not doing so, double the amount must be
paid. This system should and can be reformed.
As for inheritances, the legitimate children of a father and mother inherited equally, except in the
case where the father and mother showed a slight partiality by such gifts as two or three gold
taels, or perhaps a jewel.
When the parents gave a dowry to any son, and, when, in order to marry him to a chief's daughter,
the dowry was greater than the sum given the other sons, the excess was not counted in the
whole property to be divided. But any other thing that should have been given to any son, though
it might be for some necessity, was taken into consideration at the time of the partition of the
property, unless the parents should declare that such a bestowal was made outside of the
inheritance. If one had had children by two or more legitimate wives, each child received the
inheritance and dowry of his mother, with its increase, and that share of his father's estate which
fell to him out of the whole. If a man had a child by one of his slaves, as well as legitimate children,
the former had no share in the inheritance; but the legitimate children were bound to free the
mother, and to give him something—a tael or a slave, if the father were a chief; or if, finally,
anything else were given it was by the unanimous consent of all. If besides his legitimate children,
he had also some son by a free unmarried woman, to whom a dowry was given but who was not
considered as a real wife, all these were classed as natural children, although the child by the
unmarried woman should have been begotten after his marriage. Such children did not inherit
equally with the legitimate children, but only the third part. For example, if there were two children,
the legitimate one had two parts, and the one of the inaasava one part. When there were no
children by a legitimate wife, but only children by an unmarried woman, or inaasava, the latter
inherited all. If he had a child by a slave woman, that child received his share as above stated. If
there were no legitimate or natural child, or a child by an inaasava, whether there was a son of a
slave woman or not, the inheritance went only to the father or grandparents, brothers, or nearest
relatives of the deceased, who gave to the slave-child as above stated.
In the case of a child by a free married woman, born while she was married, if the husband
punished the adulterer this was considered a dowry; and the child entered with the others into
partition in the inheritance. His share equaled the part left by the father, nothing more. If there
were no other sons than he, the children and the nearest relatives inherited equally with him. But
if the adulterer were not punished by the husband of the woman who had the child, the latter was
48
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 did the husband leave the woman. By
the punishment of the father the child was fittingly made legitimate.
Adopted children, of whom there are many among them, inherit the double of what was paid for
their adoption. For example, if one gold tael was given that he might be adopted when the first
father died, the child was given [in inheritance] two taels. But if this child should die first, his
children do not inherit from the second father, for the arrangement stops at that point.
This is the danger to which his money is exposed, as well as his being protected as a child. On
this account this manner of adoption common among them is considered lawful.
Dowries are given by the men to the women's parents. If the latter are living, they enjoy the use
of it. At their death, provided the dowry has not been consumed, it is divided like the rest of the
estate, equally among the children, except in case the father should care to bestow something
additional upon the daughter. If the wife, at the time of her marriage, has neither father, mother,
nor grandparents, she enjoys her dowry—which, in such a case, belongs to no other relative or
child. It should be noticed that unmarried women can own no property, in land or dowry, for the
result of all their labors accrues to their parents.
In the case of a divorce before the birth of children, if the wife left the husband for the purpose of
marrying another, all her dowry and an equal additional amount fell to the husband; but if she left
him, and did not marry another, the dowry was returned. When the husband left his wife, he lost
the half of the dowry, and the other half was returned to him. If he possessed children at the time
of his divorce, the whole dowry and the fine went to the children, and was held for them by their
grandparents or other responsible relatives.
I have also seen another practice in two villages. In one case, upon the death of the wife who in
a year's time had borne no children, the parents returned one-half the dowry to the husband
whose wife had died. In the other case, upon the death of the husband, one-half the dowry was
returned to the relatives of the husband. I have ascertained that this is not a general practice; for
upon inquiry I learned that when this is done it is done through piety, and that all do not do it.
In the matter of marriage dowries which fathers bestow upon their sons when they are about to
be married, and half of which is given immediately, even when they are only children, there is a
great deal more complexity. There is a fine stipulated in the contract, that he who violates it shall
pay a certain sum which varies according to the practice of the village and the affluence of the
individual. The fine was heaviest if, upon the death of the parents, the son or daughter should be
unwilling to marry because it had been arranged by his or her parents. In this case the dowry
which the parents had received was returned and nothing more. But if the parents were living,
they paid the fine, because it was assumed that it had been their design to separate the children.
The above is what I have been able to ascertain clearly concerning customs observed among
these natives in all this Laguna and the tingues, and among the entire Tagalo race. The old men
say that a dato who did anything contrary to this would not be esteemed; and, in relating tyrannies
which they had committed, some condemned them and adjudged them wicked.
Others, perchance, may offer a more extended narrative, but leaving aside irrelevant matters
concerning government and justice among them, a summary of the whole truth is contained in
the above. I am sending the account in this clear and concise form because I had received no
49
orders to pursue the work further. Whatever may be decided upon, it is certainly important that it
should be given to the alcal-des-mayor, accompanied by an explanation; for the absurdities which
are to be found in their opinions are indeed pitiable.
May our Lord bestow upon your Lordship His grace and spirit, so that in every step good fortune
may be yours; and upon every occasion may your Lordship deign to consider me your humble
servant, to be which would be the greatest satisfaction and favor that I could receive. Nagcarlán,
October 21, 1589.
Fray Juan de Plasencia2
Relation of the Worship of the Tagalogs, Their Gods, and Their Burials and Superstitions
In all the villages, or in other parts of the Filipinas Islands, there are no temples consecrated to
the performing of sacrifices, the adoration of their idols, or the general practice of idolatry. It is
true that they have the name simbahan, which means a temple or place of adoration; but this is
because, formerly, when they wished to celebrate a festival, which they called pandot, or
“worship,” they celebrated it in the large house of a chief. There they 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 the people from the wet when it rained. They so constructed the house that
it might contain many people—dividing it, after the fashion of ships, into three compartments. On
the posts of the house they set small lamps, called sorihile; in the center of the house they placed
one large lamp, adorned with leaves of the white palm, wrought into many designs. They also
brought together many drums, large and small, which they beat successively while the feast
lasted, which was usually four days. During this time the whole barangay, or family, united and
joined in the worship which they call nagaanitos. The house, for the above-mentioned period of
time, was called a temple.
Among their many idols there was one called. Badhala, whom they especially worshiped. The title
seems to signify “all powerful,” or “maker of all things.” They also worshiped the sun, which, on
account of its beauty, is almost universally respected and honored by heathens. They worshiped,
too, the moon, especially when it was new, at which time they held great rejoicings, adoring it and
bidding it welcome. Some of them also adored the stars, although they 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. They knew, too, the “seven little goats” [the Pleiades]—as
we call them—and, consequently, the change of seasons, which they call Mapolon; and Balatic,
which is our Greater Bear. They possessed many idols called lic-ha, which were images with
different shapes; and at times they worshiped any little trifle, in which they adored, as did the
Romans, some particular dead man who was brave in war and endowed with special faculties, to
whom they commended 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 the cultivated lands and of husbandry. They paid reverence to
water-lizards called by them buaya, or crocodiles, from fear of being harmed by them. They were
even in the habit of offering these animals a portion of what they carried in their boats, by throwing
it into the water, or placing it upon the bank.
They were, moreover, very liable to find auguries in things they witnessed. For example, if they
left their house and met on the way a serpent or rat, or a bird called Tigmamanuguin 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
50
continue their journey—especially when the above-mentioned bird sang. This song had two
different forms: in the one case it was considered as an evil omen; in the other, as a good omen,
and then they continued their journey. They also practiced divination, to see whether weapons,
such as a dagger or knife, were to be useful and lucky for their possessor whenever occasion
should offer.
These natives had no established division of years, months, and days; these are determined by
the cultivation of the soil, counted by moons, and the different effect produced upon the trees
when yielding flowers, fruits, and leaves: all this helps them in making up the year. The winter and
summer are distinguished as sun-time and water-time—the latter term designating winter in those
regions, where there is no cold, snow, or ice.
It seems, however, that now since they have become Christians, the seasons are not quite the
same, for at Christmas it gets somewhat cooler. The years, since the advent of the Spaniards,
have been determined by the latter, and the seasons have been given their proper names, and
they have been divided into weeks.
Their manner of offering sacrifice 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 with fragrant perfumes, such as musk
and civet, or gum of the storax-tree and other odoriferous woods, and praise it in poetic songs
sung by the officiating priest, male or female, who is called catolonan. The participants made
responses to the song, beseeching the idol to favor them with those things of which they were in
need, and generally, by offering repeated healths, they all became intoxicated. In some of their
idolatries they were accustomed to place a good piece of cloth, doubled, over the idol, and over
the cloth a chain or large, gold ring, thus worshiping the devil without having sight of him. The
devil was sometimes liable to enter into the body of the catolonan, and, assuming her shape and
appearance, filled her with so great arrogance—he being the cause of it—that she seemed to
shoot flames from her eyes; her hair stood on end, a fearful sight to those beholding, and she
uttered words of arrogance and superiority. In some districts, especially in the mountains, when
in those idolatries the devil incarnated himself and took on the form of his minister, the latter had
to be tied to a tree by his companions, to prevent the devil in his infernal fury from destroying him.
This, however, happened but rarely. The objects of sacrifice were goats, fowls, and swine, which
were flayed, decapitated, and laid before the idol. They performed another ceremony by cooking
a jar of rice until the water was evaporated, after which they broke the jar, and the rice was left as
an intact mass which was set before the idol; and all about it, at intervals, were placed a few
buyos—which is a small fruit3 wrapped in a leaf with some lime, a food generally eaten in these
regions—as well as fried food and fruits. All the above-mentioned articles were eaten by the
guests at the feast; the heads [of the animals], after being “offered,” as they expressed it, were
cooked and eaten also.
The reasons for offering this sacrifice and adoration were, in addition to whatever personal
matters there might be, the 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
festivities lasted thirty days.
In the case of young girls who first had their monthly courses, their eyes were blindfolded four
days and four nights; and, in the meantime, the friends and relatives were all invited to partake
of food and drink. At the end of this period, the catolonan took the young girl to the water, bathed
51
her and washed her head, and removed the bandage from her eyes. The old men said that they
did this in order that the girls might bear children, and have fortune in finding husbands to their
taste, who would not leave them widows in their youth.
The distinctions made among the priests of the devil were as follows: The first, called catolonan,
as above stated, was either a man or a woman. This office was an honorable one among the
natives, and was held ordinarily by people of rank, this rule being general in all the islands.
The second they called mangagauay, or witches, who deceived by pretending to heal the sick.
These priests even induced maladies by their charms, which in proportion to the strength and
efficacy of the witchcraft, are capable of causing death. In this way, if they wished to kill at once
they did so; or they could prolong life for a year by binding to the waist a live serpent, which was
believed to be the devil, or at least his substance. This office was general throughout the land.
The third they called manyisalat, which is the same as magagauay. These priests had the power
of applying such remedies to lovers that they would abandon and despise their own wives, and
in fact could prevent them from having intercourse with the latter. If the woman, constrained by
these means, were abandoned, it would bring sickness upon her; and on account of the desertion
she would discharge blood and matter. This office was also general throughout the land.
The 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 be thus emitted except as
the priest wallowed in the ordure and filth which falls from the houses; and he who lived in the
house where the priest was wallowing in order to emit this fire from himself, fell ill and died. This
office was general.
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
whom they chose. But if they desired to heal those whom they had made ill by their charms, they
did so by using other charms. Moreover, if they wished to destroy the house of some Indian hostile
to them, they were able to do so without instruments. This was in Catanduanes, an island off the
upper part of Luzon.
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 a fable; 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 Mérida.
The seventh was called magtatangal, and his purpose was to show himself at night to many
persons, without his head or entrails. In such wise the devil walked about and carried, or
pretended to carry, his head to different places; and, in the morning, returned it to his body—
remaining, as before, alive. This seems to me to be a fable, although the natives affirm that they
have seen it, because the devil probably caused them so to believe. This occurred in
Catanduanes.
The eighth they called osuang, which is equivalent to “sorcerer;” they say that they have seen him
fly, and that he murdered men and ate their flesh. This was among the Visayas Islands; among
the Tagalos these did not exist.
52
The ninth was another class of witches called mangagayoma. They made charms for lovers out
of herbs, stones, and wood, which would infuse the heart with love. Thus did they deceive the
people, although sometimes, through the intervention of the devil, they gained their ends.
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. It was not lawful for the
functions of this office to be fulfilled by others than people of high standing, on account of the
esteem in which it was held. This office was general throughout the islands.
The eleventh, pangatahojan, was a soothsayer, and predicted the future. This office was general
in all the islands.
The twelfth, bayoguin, signified a “cotquean,” a man whose nature inclined toward that of a
woman.
Their manner of burying the dead was as follows: The deceased was buried beside his house;
and, if he were a chief, he was placed beneath a little house or porch which they constructed for
this purpose. Before interring him, they mourned him for four days; and afterward laid him on a
boat which served as a coffin or bier, placing him beneath the porch, where guard was kept over
him by a slave. In place of rowers, various animals were placed within the boat, each one being
assigned a place at the oar by twos—male and female of each species being together—as for
example two goats, two deer, or two fowls. It was the slave's care to see that they were fed. If the
deceased had been a warrior, a living slave was tied beneath his body until in this wretched way
he died. In course of time, all suffered decay; and for many days the relatives of the dead man
bewailed him, singing dirges, and praises of his good qualities, until finally they wearied of it. This
grief was also accompanied by eating and drinking. This was a custom of the Tagalos.
The Aetas,4 or Negrillos [Negritos] inhabitants of this island, had also a form of burial, but different.
They dug a deep, perpendicular hole, and placed the deceased within it, leaving him upright with
head or crown unburied, on top of which they put half a cocoa-nut which was to serve him as a
shield. Then they went in pursuit of some Indian, whom they killed in retribution for the Negrillo
who had died. To this end they conspired together, hanging a certain token on their necks until
some one of them procured the death of the innocent one.
These infidels said that they knew that there was another life of rest which they called maca, just
as if we should say “paradise,” or, in other words, “village of rest.” They say that those who go to
this place are the just, and the valiant, and those who lived without doing harm, or who possessed
other moral virtues. They said also that in the other life and mortality, there was a place of
punishment, grief, and affliction, called casanaan, which was “a place of anguish;” they also
maintained that no one would go to heaven, where there dwelt only Bathala, “the maker of all
things,” who governed from above. There were also other pagans who confessed more clearly to
a hell, which they called, as I have said, casanaan; they said that all the wicked went to that place,
and there dwelt the demons, whom they called sitan.
All the various kinds of infernal ministers were, therefore, as has been stated: catolonan;
sonat (who was a sort of bishop who ordained priestesses and received their reverence, for they
knelt before him as before one who could pardon sins, and expected salvation through
him); mangagauay, manyisalat, mancocolam, hocloban, silagan, magtatangal, osuan,
mangagayoma, pangatahoan.5
53
There were also ghosts, which they called vibit; and phantoms, which they called Tigbalaang.
They had another deception—namely, that if any woman died in childbirth, she and the child
suffered punishment; and that, at night, she could be heard lamenting. This was called patianac.
May the honor and glory be God our Lord's, that among all the Tagalos not a trace of this is left;
and that those who are now marrying do not even know what it is, thanks to the preaching of the
holy gospel, which has banished it.
1
With this document cf., throughout, the “Relation” by Miguel de Loarca, in Vol. V of this series.
2
Juan de Plasencia, who entered the Franciscan order in early youth, came to the Philippine
Islands as one of the first missionaries of that order, in 1577. He was distinguished, in his labors
among the natives, for gathering the converts into reductions (villages in which they dwelt apart
from the heathen, and under the special care of the missionaries), for establishing numerous
primary schools, for his linguistic abilities—being one of the first to form a grammar and
vocabulary of the Tagal language—and for the ethnological researches embodied in the memoir
which is presented in our text. He died at Lilio, in the province of La Laguna, in 1590. See account
of his life in Santa Inés's Crónica, i, pp. 512–522; and of his writings, Id., ii, pp. 590, 591.
3
The betel-nut; see Vol. IV, p. 222.
4
The Aetas, or Negritos, were the primitive inhabitants of the Philippine Islands; but their origin is
not certainly known. It is perhaps most probable that they came from Papua or New Guinea. For
various opinions on this point, see Zúñiga's Estadismo (Retana's ed.), i, pp. 422–429;
Delgado's Historia general, part i, lib. iii, cap. i; and Report of U.S. Philippine Commission, 1900,
iii, pp. 333–335. Invasions of the islands by Indonesian tribes, of superior strength and culture,
drove the Negritos into the forest and mountain regions of the islands where they dwelt; they still
remain there, in a state of barbarism, but in gradually decreasing numbers. See the Report above
cited (pp. 347–351), for habitat and physical characteristics of this race.
5
For much curious and interesting information regarding these superstitions, beliefs in demons,
etc., see Blumentritt's ”Diccionario mitológico,” in Retana's Archivo, ii, pp. 345–454.
54
ONLINE VIDEO LINKS:
Xiao Chua, “Xiao Time: Mga Uring Panlipunan noong Sinaunang

Bayan”accessed at https://www.youtube.com/watch?v=KfSqZ9V9p7w
Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino

accessed” at https://www.youtube.com/watch?v=WeYot08uamo
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER the ACTIVITY 4 on
pages 104-109
GOOD LUCK!!! 😊
REFERENCES:
2. Juan de Plasencia, OFM, “Customs of the Tagalogs (Two Relations),” dated October 21, 1589.
Blair, Emma and Robertson, James A.The Philippine Islands. Ohio: Arthur Clark and Company,
Vol. VII, 1588-1591. See also http://www.gutenberg.org/files/13701/13701-h/13701-h.htm
3. Boxer Codex: This Is What 16th Century Filipinos Looked Like, posted by Margaux, The Visual
Traveler May 12, 2018 accessed at https://www.thevisualtraveler.net/2018/05/boxer-codex-
this-is-what-16th-century.html
55
MODULE 5

ANALYSIS of “Kartilya ng
Katipunan” by Emilio
Jacinto
56
RATIONALE:
Particularly, in this module, Emilio Jacinto’s “Kartilya ng Katipunan” will be examined through
content and contextual analysis as he wrote teachings and principles of Katipunan members. It is
expected that student will acknowledge these teachings and be able to live up to them as good
citizens of our nation.
history.
4. Appreciate the teachings of the Kartilya and be able to live up to these principles as good
citizens of our nation.
ATTENTION!!!
5 on pages 110-111
GOOD LUCK!!! 😊
57
The KKK or Katipunan
The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan
is arguably the most important organization formed in the Philippine history. The two principal
aims of the KKK as gathered from the writings of Bonifacio:
1. Unity of the Filipino people
2. Separation from Spain through revolution
Bonifacio came out after the failure of the reform movement headed by Rizal and M. Del Pilar.
This paved way for a more radical and more active lines. He formed the Katipunan, a secret
society which was founded at Tondo Manila, in a house on Azcarraga Street then numbered 314,
on July 7, 1892, the same date on which Rizal was decreed to be banished to Dapitan.
Rizal doubtless approved the first aim but refused to accept the second and this was the reason
that he refused to go along with the “Katipuneros” (soldiers’ of the Katipunan) and voluntarily
surrendered that leads him to prison and death. To achieve unity of the Filipinos, propaganda
work must be done and this was through massive education and civic trainings of the Katipuneros.
To that end, Bonifacio prepared his now well-known decalogue, and Jacinto his famous “Kartilya
ng Katipunan” (Primer of the Katipunan)
These are the rules in Kartilya. The Kartilya can be treated as the Katipunan’s Code of conduct
which contains 14 rules that instruct the way a Katipunero should behave.
58
Kartilya ng Katipunan
Emilio Jacinto
Mga Aral nang Katipunan ng mga The Katipunan Code of Conduct

A.N.B.
1. A life that is not consecrated to a
1. Ang kabuhayang hindi ginugugol sa lofty and reasonable purpose is a
isang ma59amingt banal na kadahilanan tree without a shade, if not a
ay kahoy na walang lilim, kundi damong poisonous weed.
makamandag
2. To do good for personal gain
2. Ang gawang magaling na nagbubuhat and not for its own sake is not
sa pagpipita sa sarili, at hindi sa talagang virtue.
nasang gumawa ng kagalingan, ay di
kabaitan. 3. It is rational to be charitable and
love one's fellow creature, and to
3. Ang tunay na kabanalan ay ang adjust one's’ conduct, acts and
pagkakawang gawa, ang pagibig sa kapua words to what is in itself
at ang isukat ang bawat kilos, gawa’t reasonable.
pangungusap sa talagang Katuiran.
4. Whether our skin be black or
4. Maitim man at maputi ang kulay ng white, we are all born equal:
balat, lahat ng tao’y magkakapantay; superiority in knowledge, wealth
mangyayaring ang isa’y higtan sa dunong, and beauty are to be understood,
sa yaman, sa ganda…; ngunit di but not superiority by nature.
mahihigtan sa pagkatao.
5. The honorable man prefers
5. Ang may mataas na kalooban inuuna honor to personal gain; the
ang puri sa pagpipita sa sarili; ang may scoundrel, gain to honor.
hamak na kalooban inuuna ang pagpipita
sa sarili sa puri. 6. To the honorable man, his word
is sacred.
6. Sa taong may hiya, salita’y panunumpa.
7. Do not waste thy time: wealth
7. Huag mong sasayangin ang panahun; can be recovered but not time lost.
ang yamang na59aming magyayaring
magbalik; ng59amin panahong nagdaan 8. Defend the oppressed and fight
na’y di na muli pang magdadaan. Value of the oppressor before the law or in
time the field.
8. Ipagtanggol mo ang inaapi, at 9. The prudent man is sparing in

kabakahin ang umaapi. words and faithful in keeping
secrets.
9. Ang taong matalino’y ang may pagiingat
sa bawat sasabihin, at matutong ipaglihim 10. On the thorny path of life, man
ang dapat ipaglihim. is the guide of woman and the
children, and if the guide leads to
59
10. Sa daang matinik ng kabuhayan, lalaki the precipice, those whom he
ay siyang patnugot ng asawa’t mga anak; guides will also go there.
kung ang umaakay ay tungo sa sama, ang
patutunguhan ng iaakay ay kasamaan 11. Thou must not look upon
din. woman as a mere plaything, but as
a faithful companion who will share
11. Ang babai ay huag mong tignang isang with thee the penalties of life; her
bagay na libangan lamang, kundi isang (physical) weakness will increase
katuang at ka60aming60a mga kahirapan thy interest in her and she will
nitong kabuhayan; gamitan mo ng buong remind thee of the mother who
pagpipitagan ang kaniyang kahinaan, at bore thee and reared thee.
alalahanin ang inang pinagbuhata’t nagiwi
sa iyong kasangulan. 12. What thou dost not desire done
unto thy wife, children, brothers
12. Ang di mo ibig na gawin sa asawa mo, and sisters, that do not unto the
anak at kapatid, ay huag mong gagawin sa wife, children, brothers and sisters
asawa, anak, at kapatid ng iba. of thy neighbor.
13. Ang kamahalan ng tao’y wala sa 13. Man is not worth more because
pagkahari, wala sa60aming60a60g ilong at he is a king, because his nose is
puti ng mukha, wala sa pagkaparing aquiline, and his color white, not
kahalili ng Dios wala sa mataas na because he is a *priest, a servant
kalagayan sa balat ng lupa; wagas at of God, nor because of the high
tunay na mahal na tao, kahit laking gubat prerogative that he enjoys upon
at walang nababatid kundi ang sariling earth, but he is worth most who is a
wika, yaong may magandang asal, may man of proven and real value, who
isang pangungusap, may dangal at puri; does good, keeps his words, is
yaong di napaaapi’t di nakikiapi; yaong worthy and honest; he who does
marunong magdamdam at marunong not oppress nor consent to being
lumingap sa bayang tinubuan. oppressed, he who loves and
cherishes his fatherland, though he
14. Paglaganap ng mga aral na ito at be born in the wilderness and know
maningning na sumikat ang araw ng no tongue but his own.
mahal na Kalayaan di60amina
kaabaabang Sangkalupuan, at sabugan 14. When these rules of conduct
ng matamis niyang liwanag ang shall be known to all, the longed-for
nangagkaisang magkalahi’t magkakapatid sun of Liberty shall rise brilliant
ng ligaya ng walang katapusan, ang mga over this most unhappy portion of
ginugol na buhay, pagud, at mga tiniis na the globe and its rays shall diffuse
kahirapa’y labis nang natumbasan. Kung everlasting joy among the
lahat ng ito’y mataruk na ng nagiibig confederated brethren of the same
pumasuk at inaakala niyang matutupad rays, the lives of those who have
ang mga tutungkulin, maitatala ang gone before, the fatigues and the
kaniyang ninanasa sa kasunod nito. well-paid sufferings will remain. If
he who desires to enter (the
Katipunan) has informed himself of
all this and believes he will be able
60
to perform what will be his duties,
he may fill out the application for
admission.
[translation by Gregorio Nieva,
1918]
An Excerpt from the Second Paragraph of the Kartilya which states that “The object pursued by
this association is great and precious: to unite in ideas and purposes all filipinos by means of a
strong oath and from union derive force with which to tear the veil that obscures intelligence and
thus find the true path of reason and light”.
The strong oath was documented and signed with the signed with the blood of the “Katipuneros”
(blood (blood compact). They swore at the Katipunan creed; Katipunan creed; to defend the
oppressed, fight the fight the oppressor even to the extent of supreme self- supreme self- sacrifice.
One of the most important Katipunan documents was the Kartilya ng Katipunan. The original title
of the document was “Manga (sic) Aral Nang (sic) Katipunan ng mga A.N.B.” Or “Lesson of the
Organization of the Sons of Country”.
__________________________________________
Emilio Jacinto (attrib.), Katipunan nang manga A. N. B. – Sa may nasang makisanib sa
katipunang ito [The “Kartilya”]
Sources: Adrian E. Cristobal, The Tragedy of the Revolution (Makati City: Studio 5 Publishing
Inc., 1997) 46; José P. Santos, Buhay at mga sinulat ni Emilio Jacinto (Manila: José 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. 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. 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.”
61
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 memoria of Isabelo de los Reyes,
whose sources included several senior KKK veterans, and it has never been
challenged. Bonifacio, the story goes, had 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. 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 Español - had been founded by Miguel
Morayta. The Kartilya is addressed “To those who want to join the Katipunan”; the Masonic
document to “los profanos que deben inscribirse 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 Kartilya, 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 “defenderás al oprimido.” Within the Katipunan, said the Kartilya,
“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.” “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 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, but 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”), Equality (“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
62
founded. The revolutionary originality of the Katipunan lay not in its idiom, but in its objectives
and its deeds.
ATTENTION!!!
Before you go to the next page, PLEASE ANSWER ACTIVITY 5 on pages
111-113
GOOD LUCK!!! 😊
63
REFERENCES:
ONLINE VIDEO LINKS:
GMA News, Anak ng Bayan: The Katipunan Primer (Full Episode) accessed at
https://www.youtube.com/watch?v=22tnExMVgVY
NHCP, Maypagasa: Ang Bantayog ni Andres Bonifacio accessed at

https://www.youtube.com/watch?v=TwWbYirxHb4
Xiao Chua, Ang Kartilya ng Katipunan, gabay sa kalayaan at kaginhawaan ng

bayan accessed at https://www.youtube.com/watch?v=eFgiTJZd57I
Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino

accessed” at https://www.youtube.com/watch?v=WeYot08uamo
1. Candelaria, John Lee, Readings in Philippine History, (pp. 22- 26)
2. Cristobal, Adrian E. The Tragedy of the Revolution. Quezon City, University of the Philippines
Press, 2008. (p.46)
3. Santos José P., Buhay at mga sinulat ni Emilio Jacinto), Manila: Impr. Manila, 1935. (pp. 59–
63)
4. Katipunan Documents and Studies accessed at http://www.kasaysayan-kkk.info/
64
MODULE 6

ANALYSIS of “On the Philippine
Revolution of 1896 and Its
Aftermath” and “Mga Gunita ng
Himagsikan” by Emilio Aguinaldo
65
RATIONALE:
Particularly, in this module, Emilio Aguinaldo’s “On the Philippine Revolution of 1896 and its
Aftermath” and some excerpts from “Mga Gunita ng Himagsikan” will be examined through
content and contextual analysis as he wrote his firsthand observation and experiences before and
during the 1896 Revolution. The students are expected to critically evaluate the role of Aguinaldo
during the 1896 Revolution and how he should be judged by our history.
history.
4. Critically evaluate the role of Aguinaldo during the 1896 Revolution and how he should be
judged by our history.
ATTENTION!!!
6 on page 114
GOOD LUCK!!! 😊
66
On the Philippine Revolution of 1896 and its Aftermath
THE REVOLUTION OF 1896.

Spain maintained control of the Philippine Islands for more than three centuries and a half, during
which period the tyranny, misconduct and abuses of the Friars and the Civil and Military
Administration exhausted the patience of the natives and caused them to make a desperate effort
to shake off the unbearable galling yoke on the 26th and 31st August, 1896, then commencing
the revolution in the provinces of Manila and Cavite.
On these memorable days the people of Balintawak, Santa Mesa, Kalookan, Kawit, Noveleta and
San Francisco de Malabon rose against the Spaniards and proclaimed the Independence of the
Philippines, and in the course of the next five days these uprisings were followed by the
inhabitants of the other towns in Cavite province joining in the revolt against the Spanish
67
Government although there was no previous arrangement looking to a general revolt. The latter
were undoubtedly moved to action by the noble example of the former.
With regard to the rising in the province of Cavite it should be stated that although a call to arms
bearing the signatures of Don Augustin Rieta, Don Candido (T)irona and myself, who were
Lieutenants of the Revolutionary Forces, was circulated there was no certainty about the orders
being obeyed, or even received by the people, for it happened that one copy of the orders fell into
the hands of a Spaniard named Don Fernando Parga, Military Governor of the province, who at
that time was exercising the functions of Civil Governor, who promptly reported its contents to the
Captain-General of the Philippines, Don Ramon Blanco y Erenas.
The latter at once issued orders for the Spanish troops to attack the revolutionary forces. It would
appear beyond doubt that One whom eye of man hath not seen in his wisdom and mercy ordained
that the emancipation of the oppressed people of the Philippines should be undertaken at this
time, for otherwise it is inexplicable how men armed only with sticks and gulok;' wholly
unorganized and undisciplined, could defeat the Spanish Regulars in severe engagements at
Bakoor, Imus and Noveleta and, in addition to making many of them prisoners, captured a large
quantity of arms and ammunition. It was owing to this astonishing success of the revolutionary
troops that General Blanco quickly concluded to endeavor to maintain Spanish control by the
adoption of a conciliatory policy under the pretext that thereby he could quell the rebellion, his first
act being a declaration to the effect that it was not the purpose of his Government to oppress the
people and he had no desire to slaughter the Filipinos.
The Government of Madrid disapproved of General Blanco's new policy and speedily appointed
Lieutenant-General Don Camilo Polavieja to succeed him, and despatched forthwith a large
number of Regulars to the Philippines … (pages 1-3)
Oh, dear Philippines! Blame your wealth, your beauty for the stupendous disgrace that rests upon
your faithful sons. You have aroused the ambition of the Imperialists and Expansionists of North
America and both have placed their sharp claws upon your entrails!
Loved mother, sweet mother, we are here to defend your liberty and independence to the death!
We do not want war; on the contrary, we wish for peace ; but honorable peace, which does not
make you blush nor stain your forehead with shame and confusion. And we swear to you and
promise that while America with all her power and wealth could possibly vanquish us ; killing all
of us ; but enslave us, never !!!
No ; this humiliation is not the compact I celebrated in Singapore with the American Consul Pratt.
This was not the agreement stipulated for with Mr. Wildman, American Consul in Hongkong.
Finally, it was not the subjection of my beloved country to a new alien yoke that Admiral Dewey
promised me.
It is certain that these three have abandoned me, forgetting that I was sought for and taken from
my exile and deportation ; forgetting, also, that neither of these three solicited my services in
behalf of American Sovereignty; they paying the expense of the Philippine Revolution for which,
manifestly, they sought me and brought me back to your beloved bosom.
If there is, as I believe, one God, the root and fountain of all justice and only eternal judge of
international disputes, it will not take long, dear mother, to save you from the hands, of your unjust
enemies. So I trust in the honor of Admiral Dewey : So I trust in the rectitude of the great people
68
of the United States of America, where, if there are ambitious Imperialists, there are defenders of
the humane doctrines of the immortal Monroe, Franklin, and Washington ; unless the race of
noble citizens, glorious founders of the present greatness of the North American Republic, have
so degenerated that their benevolent influence has become subservient to the grasping ambition
of the Expansionists, in which latter unfortunate circumstance would not death be preferable to
bondage ? Oh, sensible American people!
Deep is the admiration of all the Philippine people and of their untrained Army of the courage
displayed by your Commanders and soldiers. We are weak in comparison with such Titanic
instruments of your Government's ambitious Caesarian policy and find it difficult to effectively
resist their courageous onslaught. Limited are our warlike resources, but we will continue this
unjust, bloody, and unequal struggle, not for the love of war—which we abhor —but to defend our
incontrovertible rights of Liberty and Independence (so dearly won in war with Spain) and our
territory which is threatened by the ambitions of a party that is trying to subjugate us. Distressing,
indeed, is war! Its ravages cause us horror. Luckless Filipinos succumb in the confusion of
combat, leaving behind them mothers, widows and children. America could put up with all the
misfortunes she brings on us without discomfort; but what the North American people are not
agreeable to is that she should continue sacrificing her sons, causing distress and anguish to
mothers, widows and daughters to satisfy the whim of maintaining a war in contravention of their
honorable traditions as enunciated by Washington and Jefferson. Go back, therefore, North
American people, to your old-time liberty. Put your hand on your heart and tell me: Would it be
pleasant for you if, in the course of time, North America should find herself in the pitiful plight of a
weak and oppressed people and the Philippines, a free and powerful nation, then at war with jour
oppressors, asked for your aid promising to deliver you from such a weighty yoke, and after
defeating her enemy with your aid she set about subjugating you, refusing the promised
liberation?
Civilized nations! Honorable inhabitants of the United States, to whose high and estimable
consideration I submit this unpretentious work herein you have the providential facts which led to
the unjust attack upon the existence of the Philippine Republic and the existence of those for
whom, though unworthy, God made me the principal guardian. The veracity of these facts rests
upon my word as President of this Republic and on the honor of the whole population of eight
million souls, who, for more than three hundred years have been sacrificing the lives and wealth
of their brave sons to obtain due recognition of the natural rights of mankind—liberty and
independence. If you wi]l do me the honour to receive and read this work and then pass judgment
impartially solemnly declaring on which side right and justice rests, your respectful servant will be
eternally grateful.
(Signed) EMILIO AGUINALDO. Tarlak, 23rd September, 1899.
69
HENERAL EMILIO AGUINALDO: MGA GUNITA NG HIMAGSIKAN
DAKILANG PARANGAL SA PAGDATING NG SUPREMO
"Nang matapos ang masayang pagpapaalaman, ang Supremo at mga kasamahan, ay sumama
na sa Pamunuan ng Magdiwang. Gayon na lamang ang karingalan at kasayahang naghari sa
pagsalubong na ginawa ng mga bayang kanilang pinagdaanan. Sa hanay na may siyam na
kilometro ang haba, mula sa Noveleta, hanggang sa San Francisco Malabon, ang lahat halos ng
mga bahay ay may mga palamuting balantok na kawayang kinaskas at pinalamutihan ng sari-
saring watawat, tanda ng maringal na pagsalubong at maligayang bati sa dakilang panauhin.
Isang kilometro pa lamang ang agwat bago dumating sa kabayanan ng San Francisco de
Malabon, ang Supremo Andres Bonifacio, sinalubong agad ng isang banda ng musika at nang
nasa pintuan na ng simbahan at nirupiki ng gayon na lamang ang kampana.
Ang malalaking aranya at dambana sa loob ng simbahan ay pa70amingay sindi ng ilaw. At ang
kurang Tagalog na si Padre Manuel Trias, saka ang "P“llo," ”y naghihintay naman sa mga
panauhin sa pintuan ng simbahan, at pagkatapos ay kumanta ng Te Deum, hanggang sa
dambana na kaakbay ang mga panauhin. Pagkatapos ng ganyang parangal sila'y’itinuloy sa
bahay ni Binibining Estefania Potente.
PAGHIRANG SA SUPREMO BILANG HARI

Isang paglalarawan kay Bonifacio bilang "A“g Haring Bayan"
”ulat kamay mismo ni Bonifacio ang titolo at lagda na hango sa "A“ta de Tejeros"
”Kinabukasan naman, ang Gabinete ng Pamahalaang Magdiwang, ang gumanap ng kanilang
malaon nang inihandang pagpaparangal sa pamamagitan ng isang kapasiyahan na pagkalooban
ang dakilang panauhin, Supremo Andres Bonifacio, ng pinakamataas na tungkulin sa taguring
HARING BAYAN. Sa ganito'y’lubusan nang mabubuo ang pamunuan ng nasabing Sanggunian
na dati-rati'y’wala ng tungkuling ito at pansamantala lamang nanunungkulan sa pagka Vi Rey, si
Heneral Mariano Alvarez.
Ang buong Pamunuan ng kanilang Sanggunian, ay magagarang kasuotan kung
nangagpupulong. Simula sa HARING BAYAN, hanggang sa kahuli-hulihang Ministro at Capitan
General, ay may mga bandang pulang ginintuan nakasakbat sa kani-kanilang balikat. Kung
minsan sa kanilang paglalakad, ay nakasuot pa rin ang nasabing banda upang makilala ang
kanilang katayuan marahil.
Lubhang masaya sila parati, palibhasa'y’ang labing-dalawang bayan na kanilang nasasakupan

ay di naliligalig sa anumang laban. Sila'y’naliliskub halos ay nanga sa likuran ng mga bayang
maliligalig tuwina ng Pamahalaang Magdalo.
Nang matapos ang ilang araw na parangal sa Supremo at mga kasama, dinalaw nilang lahat ang
labing-dalawang bayang nasasakupan nila bilang paghahanda sa gagawing pagpipisan ng
dalawang Sangguniang Magdiwang at Magdalo. Nangagtalumpati sila at anangaral ng pagka-
makabayan at iba pang makagising-damdaming pangungusap ukol sa ka70aming70aSabihin pa,
ang galak ng mga taong bayan, kaya't’gayon na lamang karingal ang pagtanggap sa kanila at
70
para bang isang HARING BAYAN nga ang dumating. Ang mga daan ay pa71aminginalantukan,
may banda ng musika at panay ang hiyawan ng "V“va Tagalog," ”agkabi-kabila. Ang mga
kampana'y’halos mabasag sa pagrurupiki sa mga simbahan niyang pinatutunguhan, may mga
dapit pa ng ce71aming71t awit ng Te Deum.
Sa kabilang dako naman, sa gitna ng gayong di magkamayaw na kasayahan at paghdiriwang,
ang walong bayang nasa Pamahalaan ng Magdalo. ay la71aming71agigimbal araw at gabi ng
paghanap sa kalaban sa mga hanay ng Zapote, Almanza, San Nicolas, Bakood, Arumahan,
Pintong Bato, at Molino sa bayan ng Bakoof, at kasakit-sakit sabihin na sa masamang
pagkakataon, ang mga kalaban ay nakalusot tuloy nang di napapansin sa kabilang ilog ng Zapote,
dahil sa puyat at pagod ng ating mga kawal.
Gayon man ang matatapang nating sandatahan sa ilalim ng mando ni Heneral Mariano Noriel at
Heneral Pio del Pilar, ay agad-agad dinaluhong ang mga kalaban, kaya't’putukan at tagaang
katakut-takot ang naghari pagkatapos. Sa wakas, muli na na71amingagtagumpay ang ating mga
kawal, at ang Ilog Zapote ay muling namula sa dugo ng mga kalaban. Ganyan nang ganyan ang
nangyayari parati sa buong hanay ng aming labanan."
”
HALALAN SA KAPULUNGAN NG TEJEROS

PAGPIPISAN NG SANGGUNIANG MAGDIWANG AT MAGDALO
"H“ndi ko pa nasasagot ang kanilang pakay sa akin, agad-agad ay isinalaysay sa akin ang mga
sumusunod na pangyayari sa halalan:
Na pagkatapos mabuksan ang kapulungang pa71aming71ag Manghihimagsik na
pinangunguluhan ng Haring Bayan, Andres Bonifacio ay isinunod agad ang paghirang at
paghalal ukol sa Kataas-taasang Puno na mangungulo sa ganitong pag-iisa.
Dalawa lamang kandidato ang napaharap, at ito'y’ang Supremo Andres Bonifacio at si Heneral
Emilio Aguinaldo. Pagkatapos ng halalan ay lumabas noon din at ipinasiya ng Kapulungan sa
pamamagitan ng Supremo Andres Bonifacio, na si Heneral Emilio Aguinaldo, ang siyang
pinagkaisahan at pinagbotohang maging Kataas-taasang Puno o taga-Pangulo ng
Manghihimagsik.
Nagtaka sila diumano kung paano nangyari, na ang Supremo Andres Bonifacio na siyang
nagpahanda ng nasabing pag-iisa at siya pang pangulo sa nasabing pulong, ay kung bakit ako
ang inihalal ng karamihan laban sa Supremo Andres Bonifacio.
Isinunod ang tungkuling Vice-Presidente. Ang Supremo Andres Bonifacio, ay muling ikinandidato,
subalit tinalo siya ng kanya ring Ministro de Gracia y Justicia, na si Heneral Mariano Trias, at noon
din ay ginawa ang proklamasyon.
Isinunod ang tungkuling Kapitan Heneral, ay nagtunggali naman ang dating Kapitan Santiago
Alvarez, anak ni Virey Mariano Alvarez, at si Heneral Artemio Ricarte, isang Ilocano.
Bagama't’tumutol si Heneral A. Ricarte sa pagkakahalal sa kanya, dahil diumano sa kawalan niya
71
ng kaya sa gayong tungkulin, ay iniurong din niya pagkatapos nang hindi tanggapin ng mesa.
Isinunod di72aminng proklamasyon sa kanya.
Sa paka-Secretario de Guerra, ang Supremo Andres Bonifacio ay muli na na72amingkinandidato,
at ang nakatunggali niya ay si Heneral Emiliano Riego de Dios, na kanya ring Ministro de Fomento
sa Sangguniang Magdiwang. Natalo na naman ang Supremo, at ito ang ikatlong pagkagapi niya
sa halalan.
Sa pagka-Secretario de Interior, ay muli na na72amingpinasok na kandidato ang Supremo
Andres Bonifacio at ang kanyang kalaban ay ang dalawa niyang Ministro sa Magdiwang na sina
Ginoong Severino de las Alas at Ginoong Diego Mojica. Sa halalang ito'y’nagtagumpay ang
Supremo Andres Bonifacio, at kagaya ng kaugalian ay ipinasiya na siya ang nahalal at dahil
di72aminy binati sa kanyang tagumpay.
Subali't’pagkatapos na pagkatapos na maipasiya ng Asamblea ang kanyang tagumpay ay biglang
tumindig at sumalungat sa pagkahalal sa kanya si Heneral Daniel Tirona, at sinabing; "H“ndi
nababagay sa Supremo Andres Bonifacio, ang tungkuling nasabi, pagka't’hindi siya
abogado, at ang bagay rito'y’ang Abogado Jose del Rosario, na taga Tanza."
”Dito nagmula ang gulo ng Kapulungan, subalit wala na72aminginumang pumangalawa kay
Heneral Tirona, kaya't’wala ring kabuluhan ang nasabing pagtutol. Gayon man, sa sama yata ng
loob ng Supremo kay Heneral Daniel Tirona, ay agad-agad siyang tumindig at sinabi ang ganito:
"H“ndi baga bago tayo nagpulong ay pinagkaisahan natin na sinuman ang lumabas o
mahalal sa Kapulungang ito, ay ating susundin at igagalang ng lahat?"
”"O“o" ” –ng hiyawan ng madla.
"K“ng gayon" ” –atuloy niya, "B“kit nang ako ang napahalal ay may tumututol?
"W“la pong pumangalawa sa tutol."
”At sa di mapigil na sama ng loob ng Supremo, ay agad binunot ang kanyang rebolber at anyong
papuputukan si Heneral Daniel Tirona, sa gitna ng di magkamayaw na gulong naghari. Salamat
na lamang at napigil ni G. Jacinto Lumbreras at ni Heneral Artemio Ricarte, ang masamang
tangka ng Supremo. Si Heneral Tirona naman ay maliksing nakapagtago at nagsuut-suot sa
kakapalan ng mga Asemblesista kaya hindi natuloy ang pagtudla sa kanya.
Palibhasa'y’hindi yata mapigilan ng Supremo ang sama ng loob, bakit maikatlo pang natalo sa
halalan, bagama't’napayapa ang gusot at tahimik na ang lahat, pagdaka'y’tumindig siya at sinabi
sa kapulungan ang ganito
"A“o sa aking pagka-Pangulo nitong Kapulungang Pambansa ng mga Manghihimagsik, ay
pinawawalan ko ng kabuluhan ang halalang dito'y’naganap." ”aka pagdaka'y’umalis at nilisan
ang kapulungan at umuwi sa Malabon.
Sa ganyang pangyayari, ay naligalig sa72amingng kapulungan, ngunit biglang tumahimik nang
ang delegado ng lalawigang Batangas, na si Koronel Santiago Rillo, na kumakatawan sa may
2,000 manghihimagsik, ay nagtindig at isinigaw sa Supremo na huwag siyang umalis,
pagka't’proklamado na siya sa pagka-Secretario de Interior, bukod sa ang mungkahi ni Heneral
D. Tirona, laban sa kanya ay wala sa orden, pagka't’walang sinumang pumangalawa, at dahil
dito'y’walang anumang bi72amiGayon man ay di nangyaring napigilan ang Supremo at patuloy
nang umalis nang walang paalam.
72
Dahil sa kaguluhang nangyari, at sapagka't’hindi napigilan ang Supremo, sa kaniyang pasiya na
lisanin ang kapulungan, si Santiago Rillo, delegado ng Batangas, ay tumayo at nagtanong sa
madla kung sang-ayon silang ipagpatuloy ang kapulungan, at kung pahihintulutan nilang siya na
ang mangulo. Sa ganitong katanungan ay parang iisang taong sumagot ang lahat ng "O“o."
”Sa ganyang kapasiyahan, ay ipinagpatuloy ang Kapulungan at wala na73amingba pang pinag-
usapan maliban sa kilalanin o pagtibayin ang tanang mga naihalal na saka humirang ng isang
"C“mission" ”pang ipabatid kay Heneral Emilio Aguinaldo, ang pagka-hirang sa kanya ng
Kapulungan ng Manghihimagsik na maging Kataas-taasang Puno ng Himagsikan, tuloy kaunin
siya sa madaling panahon upang makapanumpa sa tungkuling iniaatang sa kanya ng bayang
nanghihimagsik.
Pagkatapos nito, ay pinigil munang pansamantala ang pulong, samantalang hinihintay nang
buong kasabikan ang pagdating ng nahalal na puno ng himagsikan, si Heneral Aguinaldo."
ONLINE VIDEO LINKS:

GMA Public Affairs, Katipunan Episodes, accessed at
https://www.youtube.com/watch?v=SGRAldzxR3U&list=PLk250GTsLEsuQGmPGfV6Fk
DtlfjsDszk2
News5Everywhere, Andres Bonifacio: Unang Pangulo? | History, accessed at
https://www.youtube.com/watch?v=wzYKNkVvHtM
ATTENTION!!!
Before you go to the next module, PLEASE ANSWER ACTIVITY 6 on
pages 115-119
GOOD LUCK!!! 😊
73
REFERENCES:
2. Aguinaldo, Emilio. True version of the Philippine revolution.Tarlak: P.I., 1899. (pp. 1-3, 56-
59).
3. Aguinaldo, Emilio, Mga Gunita ng Himagsikan. Manila : National Centennial Commission :

Cavite Historical Society : A.T.S. & Associates, 1998. (pp. 78-82;95-100;177-188;212-227)
4. GMA Public Affairs, Katipunan Episodes, accessed at

https://www.youtube.com/watch?v=SGRAldzxR3U&list=PLk250GTsLEsuQGmPGfV6FkDtlfjs
Dszk2
5. News5Everywhere, Andres Bonifacio: Unang Pangulo? | History, accessed at

https://www.youtube.com/watch?v=wzYKNkVvHtM
74
MODULE 7

ANALYSIS of “Declaration
of Philippine
Independence” by
Ambrosio Rianzares-
Bautista
75
RATIONALE:
Particularly, in this module, Ambrosio Rianzares-Bautista’s “Declaration of Philippine

Independence” will be examined through content and contextual analysis. It is expected that
students will be able to acknowledge the legitimacy of the first Philippine Republic and address
to the world our sovereignty based on our history.
.
history.
4. Acknowledge the legitimacy of the first Philippine Republic and address to the world our
sovereignty based on our history.
ATTENTION!!!
7 on page 120
GOOD LUCK!!! 😊
76
Source: Presidential Museum and Library, History of the Philippine Flag, accessed at
http://malacanang.gov.ph/history-of-the-philippine-flag/
77
DECLARATION OF PHILIPPINE INDEPENDENCE
Translation by Sulpicio Guevara

In the town of Cavite-Viejo, Province of Cavite, this 12th day of June 1898:
BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor and Special Delegate designated to
proclaim and solemnize this Declaration of Independence by the Dictatorial Government of the
Philippines, pursuant to, and by virtue of, a Decree issued by the Engregious Dictator Don Emilio
Aguinaldo y Famy,
The undersigned assemblage of military chiefs and others of the army who could not attend, as
well as the representatives of the various towns,
Taking into account the fact that the people of this country are already tired of bearing the ominous
joke of Spanish domination,
Because of arbitrary arrests and abuses of the Civil Guards who cause deaths in connivance with
and even under the express orders of their superior officers who at times would order the shooting
of those placed under arrest under the pretext that they attempted to escape in violation of known
Rules and Regulations, which abuses were left unpunished, and because of unjust deportations
of illustrious Filipinos, especially those decreed by General Blanco at the instigation of the
Archbishop and friars interested in keeping them in ignorance for egoistic and selfish ends, which
deportations were carried out through processes more execrable than those of the Inquisition
which every civilized nation repudiates as a trial without hearing.
Had resolved to start a revolution in August 1896 in order to regain the independence and
sovereignty of which the people had been deprived by Spain through Governor Miguel Lopez de
Legazpi who, continuing the course followed by his predecessor Ferdinand Magellan who landed
on the shores of Cebu and occupied said Island by means of a Pact of Friendship with Chief
Tupas, although he was killed in the battle that took place in said shores to which battle he was
provoked by Chief Kalipulako ** of Mactan who suspected his evil designs, landed on the Island
of Bohol by entering also into a Blood Compact with its Chief Sikatuna, with the purpose of later
taking by force the Island of Cebu, and because his successor Tupas did not allow him to occupy
it, he went to Manila, the capital, winning likewise the friendship of its Chiefs Soliman and
Lakandula, later taking possession of the city and the whole Archipelago in the name of Spain by
virtue of an order of King Philip II, and with these historical precedents and because in
international law the prescription established by law to legalize the vicious acquisition of private
property is not recognized, the legitimacy of such revolution cannot be put in doubt which was
calmed but not complete stifled by the pacification proposed by Don Pedro A. Paterno with Don
Emilio Aguinaldo as President of the Republic established in Biak-na-Bato and accepted by
Governor-General Don Fernando Primo De Rivera under terms, both written and oral, among
them being a general amnesty for all deported and convicted persons; that by reason of the non-
fulfillment of some of the terms, after the destruction of the plaza of Cavite, Don Emilio Aguinaldo
returned in order to initiate a new revolution and no sooner had he given the order to rise on the
31st of last month when several towns anticipating the revolution, rose in revolt on the 28th , such
that a Spanish contingent of 178 men, between Imus Cavite-Viejo, under the command of major
of the Marine Infantry capitulated , the revolutionary movement spreading like wild fire to other
78
towns of Cavite and the other provinces of Bataan, Pampanga, Batangas, Bulacan, Laguna, and
Morong, some of them with seaports and such was the success of the victory of our arms, truly
marvelous and without equal in the history of colonial revolutions that in the first mentioned
province only the Detachments in Naic and Indang remained to surrender; in the second all
Detachments had been wiped out; in the third the resistance of the Spanish forces was localized
in the town of San Fernando where the greater part of them are concentrated, the remainder in
Macabebe, Sexmoan, and Guagua; in the fourth, in the town of Lipa; in the fifth, in the capital and
in Calumpit; and in last two remaining provinces, only in their respective capitals, and the city of
Manila will soon be besieged by our forces as well as the provinces of Nueva Ecija, Tarlac,
Pangasinan, La Union, Zambales, and some others in the Visayas where the revolution at the
time of the pacification and others even before, so that the independence of our country and the
re-vindication of our sovereignty is assured.
And having as witness to the rectitude of our intentions the Supreme Judge of the Universe, and
under the protection of our Powerful and Humanitarian Nation, The United States of America, we
do hereby proclaim and declare solemnly in the name by authority of the people of these
Philippine Islands,
That they are and have the right to be free and independent; that they have ceased to have
allegiance to the Crown of Spain; that all political ties between them are should be completely
severed and annulled; and that, like other free and independent States, they enjoy the full power
to make War and Peace, conclude commercial treaties, enter into alliances, regulate commerce,
and do all other acts and things which and Independent State Has right to do,
And imbued with firm confidence in Divine Providence, we hereby mutually bind ourselves to
support this Declaration with our lives, our fortunes, and with our sacred possession, our Honor.
We recognize, approve, and ratify, with all the orders emanating from the same, the Dictatorship
established by Don Emilio Aguinaldo whom we reverse as the Supreme Head of this Nation,
which today begins to have a life of its own, in the conviction that he has been the instrument
chosen by God, in spite of his humble origin, to effectuate the redemption of this unfortunate
country as foretold by Dr. Don Jose Rizal in his magnificent verses which he composed in his
prison cell prior to his execution, liberating it from the Yoke of Spanish domination,
And in punishment for the impunity with which the Government sanctioned the commission of
abuses by its officials, and for the unjust execution of Rizal and others who were sacrificed in
order to please the insatiable friars in their enormous thirst for vengeance against and
extermination of all those who oppose their Machiavellian ends, trampling upon the Penal Code
of these Islands, and of those suspected persons arrested by the Chiefs of Detachments at the
instigation of the friars, without any form nor semblance of trial and without any spiritual aid of our
sacred Religion; and likewise, and for the same ends, eminent Filipino priest, Doctor Don Jose
Burgos, Don Mariano Gomez, and Don Jacinto Zamora were hanged whose innocent blood was
shed due to the intrigues of these so-called Religious corporations which made the authorities to
believe that the military uprising at the fort of San Felipe in Cavite on the night of January 21,
1872 was instigated by those Filipino martyrs, thereby impeding the execution of the decree-
sentence issued by the Council of State in the appeal in the administrative case interposed by the
secular clergy against the Royal Orders that directed that the parishes under them within the
jurisdiction of this Bishopric be turned over to the Recollects in exchange for those controlled by
them in Mindanao which were to be transferred to the Jesuits, thus revoking them completely and
79
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 the year of the issuance of the proper Royal
Degree which, in turn, caused the grow of the tree of the liberty in our dear land that grow more
and more through the iniquitous measures of oppressions, until the last drop of our chalice of
suffering having been drained, the first spark of revolution broke out in Caloocan, spread out to
Santa Mesa and continued its course to the adjoining regions of the province were the unequalled
heroism of its inhabitants fought a one sided battle against superior forces of General Blanco and
General Polavieja for a period of 3 months, without proper arms nor ammunitions, except bolos,
pointed bamboos, and arrows.
Moreover, we confer upon our famous Dictator Don Emilio Aguinaldo all the powers necessary to
enable him to discharge the duties of Government, including the prerogatives of granting pardon
and amnesty,
And lastly, it was results unanimously that this Nation, already free and independent as of this
day, must use the same flag which up to now is being used, whose designed and colored are
found described in the attached drawing, the white triangle signifying the distinctive emblem of
the famous Society of the Katipunan which by means of its blood compact inspired the masses
to rise in revolution; the tree stars, signifying the three principal Islands of these Archipelago -
Luzon, Mindanao, and Panay - where the revolutionary movement started; the sun representing
the gigantic step made by the son of the country along the path of Progress and Civilization; the
eight rays, signifying the eight provinces - Manila, Cavite, Bulacan, Pampanga, Nueva Ecija,
Bataan, Laguna, and Batangas - which declares themselves in a state of war as soon as the first
revolt was initiated; and the colors of Blue, Red, and White, commemorating the flag of the United
States of America, as a manifestation of our profound gratitude towards this Great Nation for its
disinterested protection which it lent us and continues lending us.
And holding up this flag of ours, I present it to the gentlemen here assembled:
(95 names are listed)
Who solemnly swear to recognize and defend it unto the last drop of their blood.
In witness thereof, I certify that this Act of Declaration of Independence was signed by me and by
all those here assembled including the only stranger who attended those proceedings, a citizen
of the U.S.A., Mr. L.M. Johnson, a Colonel of Artillery.
Ambrosio Rianzares Bautista
War Counsellor and Special Delegate-Designate
80
ONLINE VIDEO LINKS:
Xiao Chua, “Xiao Time: Ang Mga Pamana ni Emilio Aguinaldo” accessed at
https://www.youtube.com/watch?v=q6R8AXutp3I
Xiao Chua, “Xiao Time: ANG ARAW NG KASARINLAN NG PILIPINAS”accessed

at https://www.youtube.com/watch?v=6mHiTSvUjBI
Xiao Chua, “Xiao Time: Ang Republika ng Malolos, pinakaunang konstitusyunal

na demokratikong Republika sa Asya” accessed at
https://www.youtube.com/watch?v=696TYdrA0DE
ATTENTION!!!
Xiao Chua,” XTX3 Xiao Time X3: Kasaysayan ng Lalawigan ng Tarlac” accessed
pages 121-125
at https://www.youtube.com/watch?v=EjS3R2I7e0E
GOOD LUCK!!! 😊
REFERENCES:
2. Documents of the 1898 Declaration of Philippine Independence, The Malolos Constitution

and the First Philippine Republic. Manila: National Historical Institute, 1987. (pp. 19-23)
81
MODULE 8

ANALYSIS of “Philippine
Cartoons: Political Caricatures of
the American Era, 1900-41” by
Alfred McCoy
82
RATIONALE:
Particularly, in this module, Alfred McCoy’s “Political Caricatures in the American Era” will be
examined through content and contextual analysis. It is expected that students will be able to
explore and identify economic, political and socio-cultural issues during the American era as
illustrated by the cartoons.
history.
4. Explore and identify economic, political and socio-cultural issues during the American era as
illustrated by the cartoons.
ATTENTION!!!
8 on pages 126-127
GOOD LUCK!!! 😊
FULL TEXT ( FREE DOWNLOAD)

Selected sections and cartoons from ‘Philippine Cartoons:
Political Caricature of the American Era 1900-1941’ edited by
Alfred W. McCoy and Alfredo R. Roces (1985)
Accessed at
https://www.academia.edu/32103484/Selected_sections_and_cartoon
s_from_Philippine_Cartoons_Political_Caricature_of_the_American_
Era_1900-
1941_edited_by_Alfred_W._McCoy_and_Alfredo_R._Roces_1985_
83
The American Period and Political Cartoons, 1899 – 1941: Caricatures on Colonialism
The United States of America, following Spain, occupied the Philippines between 1899 and 1946.
The archipelago was the largest among the territories that the US took over from Spain, including
Puerto Rico and Cuba. In spite of the dominance of American imperialistic acts, the development
of publishing industry and newspapers brought out innovative expressions of protest from liberal-
minded Filipinos. The period saw the rise of editorial cartoons in many newspapers, magazines,
and other publications, making caricature of the political and social conditions of the times.
Even in the United States at the time, American satirical cartoonists were unforgiving. Criticizing
the American acquisition of the Philippines at the turn of the 20th century, some satirical
magazines denigrated the new colony but some also exposed the hypocrisy of the American
political establishment in its policy toward the Philippines.
A dictatorial teacher (Uncle Sam – or U.S.) instructing his new students (representing the new
colonies that included the Philippines and acquired by the United States in 1898 with its war
against Spain. (From Puck magazine).
84
An early cartoon was from the Chicago Chronicle, in an issue of January, 1900. Entitled “The
Forbidden Book”, it caricatures how the U.S. military, through President William McKinley, banned
the American media in the covering and reportage of Filipinos’ activities, especially rebellion and
insurgency, during the protracted Philippine-American War. For the American government,
actually, what was transpiring then was not war but insurgency.
Cartoons In the Philippine Colony

Philippine political cartoons gained full expression during the American era. Filipino artists
recorded national attitudes toward the coming of the Americans as well as the changing mores
and times.
85
Among the early Philippine periodicals that made use of satire through cartoons were from Lipang
Kalabaw, during its maiden issue of July 27, 1907. “Lipang Kalabaw” is the counterpart of poison
ivy, a plant which irritates the skin upon contact. Entitled “Progresista Voters,” it shows how the
Progresista Party (formerly Federalista Party that advocated for Philippine statehood under the
U.S.) changed stance when rural voters (seen in the back row) tipped the vote for the party to
support eventual Philippine independence.
Source: Indio Bravo, “Ang Pikon, Talo”: Satire as Impulse to Freedom accessed at
http://indiohistorian.tumblr.com/post/159257082266/ang-pikon-talo-satire-as-impulse-to-freedom
86
Socio-Cultural Transformations
87
88
89
Satirical cartoon making fun of Dominador Gomez, a leading figure in the Nacionalista Party until
a scandal in 1906-1907, as featured in Lipang Kalabaw, April 4, 1908.
90
In High Stakes satirical cartoon, Manuel L. Quezon is portrayed as if in a poker game, alluding
his maneuverings in Congress for Hare-Hawes-Cutting Act (for Philippine Independence from the
U.S.) to be rejected, opposing Sergio Osmeña. The maneuvering ends with Osmeña agreeing to
the rejection of HHC, as Quezon accepts responsibility of its rejection, and promising to get an
even more beneficial independence bill from the U.S. As it turned out, after 4 months, Quezon
gets Tydings-McDuffie Law passed, almost the same as HHC. From the Philippines Free Press,
August 5, 1933.
91
Editorial cartoon of The Independent, Jan. 13, 1917. Source: Alfred McCoy and Alfredo Roces,
Philippine Cartoons (Vera-Reyes, Inc., Philippines, 1985), p. 124.
ATTENTION!!!
pages 128-130
GOOD LUCK!!! 😊
92
ONLINE VIDEO LINKS:
Xiao Chua, “Xiao Time: Seditious na teatro noong panahon ng Amerikano” accessed at
https://www.youtube.com/watch?v=IZnjWBbNmro
Xiao Chua, “Xiao Time: Ang Unang Putok ng Philippine-American War”accessed at
https://www.youtube.com/watch?v=xadeOJge73I
Xiao Chua, “Xiao Time: Ang Mga Thomasites at ang Pampublikong Edukasyon sa
Panahon ng mga Amerikano” accessed at
https://www.youtube.com/watch?v=696TYdrA0DE
Knowledge Channel,” Pananakop Ng Mga Amerikano | Kasaysayan TV”

accessed at https://www.youtube.com/watch?v=RdQNmZx3-zI
REFERENCES:
2. McCoy, Alfred and Roces, Alejandro. Philippine Cartoons: Political Caricature of the
American Era, 1900-41. Manila: Vera-Reyes, 1985.
93

Readings Module

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Readings Module

Uploaded by

Copyright:

Available Formats

DISCLAIMER

This module is intended for STUDENTS OF TARLAC STATE UNIVERSITY ONLY in

Social Science 1C – Readings in Philippine History

VISION Tarlac State University is envisioned to be a premier university in

MISSION Tarlac State University commits to promote and sustain the

Towards this end, TSU shall:

1. Provide high quality instruction trough qualified,

CORE VALUES E – xcellence

DR. LINO L. DIZON

Dr. Lino L Dizon is presently a commissioner of the National

MR. CHARLES KEVIN T. SALONGA

Charles Kevin T Salonga is a graduate of Bachelor in Public

Module 2: Issues and Problems in Philippine Historiography

Module 3: “First Voyage Around the World by Magellan” by Antonio Pigafetta

Module 4: “Customs of the Tagalogs” by Juan de Plasencia

Module 5: “Kartilya ng Katipunan” by Emilio Jacinto

Module 11: The Cavite Mutiny of 1872

Module 12: Jose Rizal’s Retraction

Module 13: Cry of Balintawak or Pugadlawin

Module 15: The 1987 Constitution

Module 16: Agrarian Reform in the Philippines

Module 17: Taxation

INSTRUCTIONS TO THE USER:

Why do people do the things we do?

1. The Historian. This refers to the person writing the history.

 History is a western concept while kasaysayan is a Filipino

1. Jose Rizal’s “ Sa Aking Mga Kabata”

2. The Code of Kalantiaw

 LACK OF HISTORICAL EVIDENCE

 LACK OF EVIDENCE FOR A KALANTIAW LEGEND

 DOUBTFUL PAVON MANUSCRIPTS

 There are bountiful reasons why we have to learn history.

 Other fields of knowledge such as Archaeology, Anthropology, Sociology, Economics,

 History being a discipline follows a methodology in order to establish facts or evidences.

ISSUES and PROBLEMS IN

I. Issues and Problems in Philippine Historiography

Historical Revisionism is a practice in writing history in which historians reinterpret views of

II. History as a western concept and Kasaysayan as a Filipino concept

Kasaysayan as a Filipino concept

III. Bipartite View vis-à-vis Tripartite View of Philippine History

Bipartite View of Philippine History

IV. Zeus Salazar’s Pantayong Pananaw and other Pananaw Pangkasaysayan

Xiao Chua, “XTX3 Xiao Time: Ang Saysay ng Kasaysayan” accessed at

1. Candelaria, John Lee. Readings in Philippine History, (pp. 2- 5)

3. Salazar, Zeus. “ Ang Pantayong Pananaw: Bilang Diskursong Pangkabihasnan,” in

CONTENT & CONTEXTUAL

FULL TEXT of the READING

Accessed at: https://www.gutenberg.org/files/42884/42884-h/42884-

ONLINE VIDEO LINK:

Xiao Chua, “XTX3 Xiao Time X3: Ang Pagdating ni Magellan at

1. Candelaria, John Lee. Readings in Philippine History, (pp. 13- 22)

3. Xiao Chua, MODULE Hamon at Tugon: Conquista at Reaksyon ng Bayan tungo sa

CONTENT & CONTEXTUAL

Xiao Chua, “Xiao Time: Mga Uring Panlipunan noong Sinaunang

Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino

1. Candelaria, John Lee. Readings in Philippine History, (pp. 2- 5)

CONTENT & CONTEXTUAL

Mga Aral nang Katipunan ng mga The Katipunan Code of Conduct

8. Ipagtanggol mo ang inaapi, at 9. The prudent man is sparing in

To emphasize Enlightenment influences on Katipunan thinking, some say, effaces the

ONLINE VIDEO LINKS:

NHCP, Maypagasa: Ang Bantayog ni Andres Bonifacio accessed at

Xiao Chua, Ang Kartilya ng Katipunan, gabay sa kalayaan at kaginhawaan ng

Xiao Chua, “XIAO TIME: Ang papel ng Babaylan sa kasaysayang Pilipino