Readings in

Philippine
History
ALJON JUATAS
ROSALIE LINAY
JOY MOLABOLA

GENERAL EDUCATION DEPARTMENT,

SOCIAL SCIENCE
 All rights reserved.

No copies temporary or permanent, in whole or in part of this

Instructional Material shall be made without written permission from
the author/s.

ii
 Vision

A vibrant, flourishing academic institution that provides its present and

target programs with exemplary educational experiences, prioritizing
community needs through quality instruction, research, and extension
services.

Mission

To empower communities through academic programs that provide

dynamic and inclusive learning environment, innovative instruction,
impactful research, and relevant extension service grounded in
promoting lifelong learning, ethical values, and social responsibility.

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 Course Guide in

READINGS IN
PHILIPPINE
HISTORY

iv
 Foreword

To be a good historian, one has to develop a skeptical mind. He will

never take things at face value but should be open to new ideas. A
good historian is always ready to modify his views in the light of new
evidence of persuasive argument (Abbot, 46-47).

In relation to this, this module aims to provide students with the

skills in analyzing historical sources employing methodologies and
theories that are needed to properly study history. It is very
important that today’s young individuals must know their sources
most especially that they have easier access to historical
information. The data or information that they get and use in
interpreting the situation hence, they can appreciate and understand
our culture and traditions or enhance and disseminate their national
identity.

v
 TABLE OF CONTENTS
Vision iii
Mission iii
Title Page iv
Foreword v
Table of Contents vi
Course Overview vii
Module Guide ix
Module Overview xi
Pre-test xii

Midterm

Content and Contextual Analysis of

Module 2 xi
Selected Primary Sources

Lesson 1 Analyzing Primary Sources

Internal and External Criticisms 1

General Principles for Determining 2
Reliability
Definition and Importance of Content 3
and Contextual Analysis
Antonio Pigafetta’s First Expedition 3
around the World
Emilio Jacinto’s “Kartilya ng Katipunan” 11

1898 Declaration of Philippine 16

Independence
Customs of the Tagalogs 26
Political Caricatures of the American 36
Era
References 48

Answer to Pre-test 49

Answer to Post-Test 49

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COURSE OVERVIEW
Course Code
Descriptive Title Readings in Philippine History
Credit Units 3
School Year/Term 2024-2025
Mode of Delivery Face-to-Face Classes and Module Support with
Blended Learning
Name of
Aljon Juatas
Instructor/Professor
Rosalie Linay
Joy Molabola
The course analyzes Philippine history
Course from multiple perspectives through the lens
Description of selected primary sources coming from
various disciplines and of different genres.
Students are given opportunities to analyze
the authors’ background and main
arguments, compare different points of view,
identify biases, and examine the evidence
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 religion history. Priority is given
to primary materials that could help students
develop their analytical and communicative
skills. The end goal is to develop the
historical and critical consciousness of the
students so that they will become versatile,
articulate, broad-minded, morally upright,
and responsible citizens.
This course includes mandatory topics on Peace
on education and Indigenous People’s
education, Philippine Constitution, and Agrarian
reforms.

vii
 a. Explain the meaning, relevance, and
Course Outcomes nature of history, its sources, and the
criticisms of history.
b. Identify credible and authentic primary
sources that could be used in
reconstructing the rich history of the
Filipino people from pre-colonial times
to the present.
c. Analyze the context, content, and
perspective of the different kinds of
primary sources and determine their
contribution to understanding
Philippine History.
d. Develop critical and analytical skills as
they are exposed to primary sources.
e. Demonstrate the ability to use primary
sources that will enable them to argue
in favor or against a particular issue.
f. Effectively communicate, using various
techniques and genres, their historical
analysis of a particular event or issue
that could help other people
understand the chosen topic.
g. Propose recommendations/solutions to
present day problems based on their
own understanding of their root
causes, and their anticipation of future
scenarios.
h. Displays the ability to work in a team
and can contribute to a group project;
and
i. Manifest interest and concern in
promoting and preserving our
country’s national patrimony and
cultural heritage.

viii
 This learning module is specifically designed for students
in the College of Business and Public Administration (CBPA) and
College of Criminal Justice Education (CCJE) at Burauen
Community College (BCC). It consists of content and contextual
analysis of selected primary sources. The module aims to
provide students with a comprehensive understanding of content
and contextual analysis principles as well as the application of
these to selected primary sources.

Part I: MIDTERM MODULES Part II: FINALS MODULES

Module 1: The Study of History Module 4: Social, Political,
Economic, and Cultural Issues in
Philippine History: The Philippine
Constitutions
Module 2: Content and Contextual Module 5: Peace and Indigenous
Analysis of Selected Primary Sources People’s Education

Module 3: Philippine History: Spaces for Module 6: Burauen’s Historical

Conflict and Controversies Heritage

MODULE OVERVIEW SECTION

A brief outline of what the module will cover, including key topics, objectives,
and the overall focus.

PRE-TEST SECTION
Do answer the pre-test honestly before turning to the next pages of this
module.

LESSON SUMMARY
A concise overview of the main points of the lesson.

LESSON OBJECTIVES SECTION

This section shoes what the teacher wants the students to have learned or
achieved by the end of a lesson.

LET’S LOOK BACK SECTION

This section stimulates prior knowledge in preparation for the upcoming
lesson.

ix
MOTIVATION QUESTION
Do answer the pre-test honestly before turning to the next pages of this module.

LET’S LEARN!
This section presents the lesson at hand.

LET’S TRY THIS!

This involves you doing enabling activities to wrap up learnings.

LET’S DO THIS!
After every lesson, you need to make practical activities as
application to your learnings.

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 Module 2: Content and
Contextual Analysis of
Selected Primary Sources

MODULE OVERVIEW

In this module, we will look at a number of primary sources from

different times in history. We will evaluate the historical value of the
information in these documents and look at how they were made. The
First Voyage Around the World by Antonio Pigafetta, "Kartilya ng
Katipunan" by Emilio Jacinto, the 1898 Declaration of Philippine
Independence, Customs of the Tagalogs, and Political Caricatures of the
American Era are the main sources we will look at. Some of these
primary sources are written histories, official documents, speeches,
cartoons, and works of visual art. Different types of sources need
different kinds of analysis and have different levels of importance.

xi
 Modified True or False: Write TRUE if the statement is
correct, otherwise, change the underlined word with an
answer that will make the statement correct.

_____________ 1. Content analysis is a primary method of

data analysis in historical research.
_____________ 2. There is no better way to understand events
in the past than by examining sources from
people who read about it.
_____________ 3. In context, you must understand what is
going on in the world, country, region, or
locality when the document is created.
_____________ 4. Citation helps you determine the
contributions of the primary source to our
understanding of history.
_____________ 5. Textual nature of your source is important
and powerful if you are dealing with a
source.
_____________ 6. Bias refers to the belief that something is
better than the other.
_____________ 7. External criticisms refer to the genuineness
of the documents a researcher uses in a
historical study.
_____________ 8. Internal criticism pertains to the accuracy of
truthfulness of information in a document.
_____________ 9. The Kartilya ng Katipunan consists of
primary lessons that embodies moral and
nationalistic principles.
_____________ 10. Philippine independence
from the Spaniards was proclaimed on July
4, 1946.

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 Content and Contextual Analysis of Selected Primary Sources Midterms

LESSON 1: Internal and External Criticisms

.

LESSON SUMMARY

There are different methods of data analysis in historical

research, these are the Content, Contextual, and Subtext
Analyses. Selected primary sources were also presented such
as: a) Antonio Pigafetta’s First Expedition around the World;
b) Emilio Jacinto’s “Kartilya ng Katipunan”; c) 1898
Declaration of Philippine Independence; d) Customs of the
Tagalogs, and; e) Political Caricatures of the American Era.
Content/Textual Analysis is a research method for studying
documents and communication artifacts, which can be texts of
various formats, pictures, audio or video. According to Klause
Krippendorff, content analysis is guided by six questions: 1.
Which data are analyzed?; 2. How are the data defined?; 3.
From what population are data drawn?; 4. What are the
boundaries of the analysis?; and, 6. What is to be measured?.
To further analyze how Content Analysis is being utilized, it
is important to remember the five types of texts in content
analysis: 1. Written text (books and papers); 2. Oral text
(speech and theatrical performance; 3. Iconic text (drawings,
paintings, and icons); 4. Audio-visual text (TV programs.
Movies and videos); and 5. Hypertexts (texts found on the
Internet).
It is worth to note, that in the study of historical
documents, one must utilize the historical methods in
examining the primary and the secondary sources. By doing
so, we are not only appreciating the historical significance of
those historical methods in an attempt to contribute in the
nation-building, but we are also developing our critical and
analytical skills.

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Content and Contextual Analysis of Selected Primary Sources Midterms

LESSON OBJECTIVES

a. evaluate the merits of the selected narrative accounts

from primary sources;
b. discuss the criticisms on the historical issues;
c. cite historical importance of the selected text.

You have learned from our previous module the different types of
historical sources. Let us check how far you have remembered
about these historical data.
Direction: Identify the following italicized source of historical
information whether it is a PRIMARY SOURCE or SECONDARY
SOURCE. Write your answer on the given space.

_____________ 1. Coins from the Central Bank of the Philippines

are sources of information about Philippine
heroes.
_____________ 2. The “Spoliarium” is evidence about the
artistry of Juan Luna.
_____________ 3. “I-Witness” which is one the premier news
and current affair shows in GMA 7 provides
information about social issues in the
Philippines.
_____________ 4. The speech of Juan Ponce Enrile during the
impeachment is a source of information about
the case filed against former Chief Justice
Renato Corona.
_____________ 5. The old canyons in Corregidor Island are
evidence of Filipino bravery during the world
war.
_____________ 6. Campaign jingles give the voters information
about the political platforms of the candidates
in both local and national government.

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Content and Contextual Analysis of Selected Primary Sources Midterms
___________________________________________________________

_____________ 7. The documentary films about the “Oplan

Tokhang” aired in many international news
agencies are a source of information about
Pres. Rodrigo R. Duterte’s war on drugs.
_____________ 8. The biography of Jose Rizal authored by
Gregorio F. Zaide is a source of information
about the life and works of our national
hero.
_____________ 9. The replica of “Lolong” in the National
Museum is a source of information about
saltwater crocodile sin the Philippines.
_____________ 10. The “Motto Stella”
which is the monument of Dr. Jose P. Rizal is
a source of relevant information about his
life and heroism.

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 Module 2 Analyzing Primary Sources
__________________________________________________________

Kartilya ng Katipunan dowry

KKK gobernadorcillo
independence pueblo
dictatorship caricatures
customs Treaty of Paris

Motivation Question
How can learning the content and contextual analysis of
historical sources empower you to uncover deeper truths about
past events and their impact on the present?

LET’S LEARN!
Internal and External Criticisms
As mentioned by Candelaria & Alporha (2018), the historian’s
major instrument of knowing and interpreting the past is the historical
sources. Historical sources determine historical facts. These data are
then studied and interpreted by the historian to build historical
narrative. In particular, historians need to make use of numerous
primary materials in order to weave the story.
As was previously mentioned in Module 1, primary sources
include papers, memoirs, accounts, and other materials that were
generated during the time period of the event or issue that is the focus
of the current research. On the other hand, using primary sources in
historical research entails two (2) kinds of criticism in which we have
discussed on the preceding chapter.
External criticism – examines the authenticity of the document or the
evidence being used. This is crucial in ensuring that the primary source
is not fake or fabricated.
Key enumerates a series of questions to establish the genuineness of a
document or relic:
1. Does the language and writing style conform to the period in
question and is it typical of other work done by author?
2. Is there evidence that the author exhibits ignorance of things
or events that man of his training and time should have known?

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Content and Contextual Analysis of Selected Primary Sources Midterms
_________________________________________________________

3. Did he report about things, events, or places that could have not
been known during that period?
4. Has the original manuscript been altered either intentionally or
unintentionally by copying?
5. Is the document an original draft or a copy? If it is a copy, was it
reproduced in the exact words of the original?
6. If manuscript is undated or the author unknown, are there any clues
internally as to its origin?
Internal criticisms – examines the truthfulness of the content of the
evidence.

Key (1997) provides the following questions to check the content of a

source of information:

1. What was meant by the author by each word and statement?

2. How much credibility can the

author’s statement be given?

In this module, we are going to study and examine a number of primary

sources from different historical era and evaluate these documents’
content in terms of historical value, examine the context of their
production.

General Principles for Determining Reliability

Olden-Jorgensen (1998) and Thuren (1997), two Scandinavian
historians, have formulated the following general principles in
determining reliability:
1. Human sources may be relics such as a fingerprint; narratives
such as a statement or a letter. Relics are more credible sources
than narratives.
2. Any given source may be forged or corrupted. Strong
indications of the originality of the source increase its reliability.
3. The closer a source is to event which it purports to describe,
the more one can trust it to give an accurate historical description
of what actually happened.
4. An eyewitness is more reliable than testimony at second hand,
which is more reliable than hearsay at further remove, and so on.
5. If a number of independent sources contain the same message,
the credibility of the message is strongly increased.
6. The tendency of a source is its motivation for providing some
kind of bias. Tendencies should be minimized or supplemented
with opposite motivations.
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2 Readings in Philippine History
Module 1 Analyzing Primary Sources
________________________________________________________

7. If it can be demonstrated that the witness or source has no direct

interest in creating bias then the credibility of the message is
increased.

Content and Contextual Analysis

Content Analysis is a research method for studying documents and
communication artifacts, which can be texts or various formats, pictures,
audio, or video.
A contextual analysis is an analysis of a text (in whatever medium,
including multi- media) that helps us to assess that text within the
context of its historical and cultural setting, and also in terms of its
textuality – or the qualities that characterize the text as a text.
On the words of Torres (2018), context analysis considers the time
and place the historical documents was written as well as the
situation or the circumstances during the time. Works pertaining to
events in the past are analyzed by also considering the author of the
document, his/her biographical background, role in the event, and the
intent for writing the document.
The two other questions to consider when doing a context analysis are as
follows:
1. How authoritative is the account/source?
2. How is it relevant today?

I. Antonio Pigafetta’s First

Expedition Around the World
(This is a concise summary of the
first voyage around the world by
Magellan written by Antonio Pigafetta)

Note: We will only be using the summary

instead of the original manuscript from
Pigafetta, since it was written in Spanish
and can last up to more than 364 pages.

Who is Antonio Pigafetta? Source: Google “A

Pigafetta is a well-known Italian traveller portrait of Antonio
Pigafetta” [Image]
born in Vicenza and he is known by the
name of Antonio Lombardo or Francisco Antonio Pigafetta.

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Content and Contextual Analysis of Selected Primary Sources Midterms
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According to [Link] (2019), Antonio Pigafetta is an Italian

sailor who wrote a classic report and narrative of his participation in the
historic global circumnavigation begun by Ferdinand Magellan (c. 1480-
1521). He was the geographer and transcriber in Magellan’s expedition.
He recorded daily the names of places and the vocabulary of the natives,
as well as their food, attire, customs and traditions, too. Besides, he
became a great friendship with Ferdinand Magellan, who accompanied,
together with Juan Sebastián Elcano, in the famous expedition to the
Moluccas (the Spice Islands or Malaku in Indonesia) begun in August of
1519 and finished in September 1522.
The return, along with a handful of survivors (17 of the 239 who left
this adventure), in victory (Victoria), ship that entered in Sanlúcar de
Barrameda (Cádiz) on September 6, the designated year. 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 (everyday), 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. His report is
rich in ethnographic details (focus on large cultural groups of people who
interact over time). He practiced as an interpreter and came to develop,
at least in two Indonesian dialects.

Pigafetta’s work instantly became an

unforgettable and timeless narrative that
made him a famous literary man in the
West like William Shakespeare, Michel de
Montaigne, and Giambattista Vico.
Pigafetta’s travel piece is one of the
significant primary sources in the study of
the precolonial Philippines. In Pigafetta’s
narrative as summarized in [Link]
(2020) and Torres (2018), At dawn on
Saturday, March sixteen (16), 1521, their
Source: Google “The group of naval ships reached what he
drawing/sketch of Pigafetta in
his descriptions of Ladrones called the LADRONES ISLANDS (Pigafetta
Islands called it Latroni) or the “Islands of the
Thieves.” He narrated: “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.”

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 Module 2 Analyzing Primary Sources
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The Ladrones Islands is presently

known as the Marianas Islands. Ten
days after they have reached Ladrones
Islands, Pigafetta also describes that
they have what he called the Isle of
Zamal, now Samar but Magellan
decided to land in another uninhabited
island for greater security, to get
water and to have some rest for a few
days (Torres, 2018). On March 18,
nine (9) men came to them and
showed joy and eagerness in seeing
them. Therefore, the captain-general
(Magellan) ordered that no one should
move or say a word without his
permission.
But then, Magellan realized that the men
were reasonable and welcomed them with
food, drinks and gifts (they gave them red
caps, mirrors, combs, bells, ivory, bocasine,
and other things). When the natives saw the
captain’s (Magellan) courtesy they presented
fish, a jar of palm wine which they call uraca
[i.e., arrack], figs more than one palmo long
[i.e., bananas] and two cocoanuts
[coconuts]. Pigafetta also noted that the
natives get everything from that coconut
tree (they consumed it as a bread, wine, oil,
and vinegar). The process of making
bread, wine, oil, and vinegar was richly
Source: Google “A photograph
of phyllium orthoptera as noted
discussed in the writings of Pigafetta
by Pigafetta” [Image]
(Note: You can read it in the book of
Torres (2018) at the BCC Library, pages
20 t0 21).

Pigafetta comprehensively reported 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. They found a great quantity of
white coral there, and large trees with fruit. There are many islands in that
district, and therefore we called them the archipelago of San Lazaro
because they have discovered it on the Sabbath day (Sunday) of St.
Lazarus. At noon on Friday, March 22, the natives came as they had
promised they were in two boats with cocoanuts, sweet oranges, a jar of
palm-wine and a cock, in order to show us that there were fowls in that
district. All of the native’s objects were all purchased by the Spaniards.
Pigafetta also described that seignior (senior) native was an old man who
__________________________________________________________________
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Content and Contextual Analysis of Selected Primary Sources Midterms
_________________________________________________________

was painted [i.e., tattooed]. He wore two gold of earrings in his ears, and
the others wore many gold armlets on their arms and kerchiefs on their
heads. Antonio Pigafetta also accounted that in their one week of staying
there they had observed that the people living there have holes in their ears
for earrings so large that they can pass their arms through them. These
people are caphri, that is to say,
heathen, (a person who does not
belong to a widely held religion
(especially one who is not a Christian,
Jew, or Muslim) as regarded by those
who do). Most of the pre-colonial
Filipinos go naked, with a soft cloth
from the bark of a tree about their
privies, except some of the chiefs who
Source: Google “Painting portraying the pre- wear cotton cloth embroidered with
colonial Filipinos/natives as described by silk at the ends by means of a needle.
Pigafetta” [Images]
They are dark, fat, and painted.

On March 25th, Pigafetta described that they saw two balanghai

(balangay), a long boat full of people in Mazzava/Mazaus. The leader
whom he referred 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
([Link], 2020).

On March 31st (Easter Sunday), Magellan requested the priest to start a

Mass by the shore. The king heard about this plan and sent two dead pigs
and attended the Mass with the other king (KUPDF, 2017).

Source: Google “These are portraits showing the features of the Balangai/Balangay used by the
Filipino natives that serves as their transportation before” [Images]

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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 very 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 put it
in the places where
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
Source: Google “A portrait of the first mass in the Philippines” [Image]
cause them trouble
and if any of their men captured, they would be set free immediately on
that sign being shown. According to Pigafetta’s account, it was also
important to set that cross on the summit of the highest mountain, so that
on seeing it every morning, they might adore it; and if they did that,
neither thunder, lightning, nor storms would harm them at the least.
(KUPDF, 2017 and Torres, 2018).

Note: The priest who presided the 1st mass in

the Philippines was Father Pedro Valderama.

Thereafter, the captain-general also asked the

natives whether they were Moros [Muslims] or
heathen [somebody who does not acknowledge
the God of the Bible, Torah, or Koran] or what
was their belief. The natives replied that they
worshipped nothing, but they raised their
clasped hands and their face to the sky, and
that they called their God “ABBA.”

Moreover, the narratives were also asked on

which port was best to get food, they replied
Source: Google “A portrait of Father that there were three, namely, Ceylon [Leyte],
Pedro Valderama, the priest who Zubu [Cebu], and Calaghann [Calagan], but
presided the very first mass in the
Philippines” [Image]
that Zubu was the largest and the one with
most trade.
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Content and Contextual Analysis of Selected Primary Sources Midterms
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As described by Pigafetta, these natives

also are constantly chewing a fruit which
they called areca and resembles a pear.
They cut that fruit into four parts, and
then wrap it in the leaves of their tree
which they called betre [i.e., betel]. They
mixed it with lime, and when they have
chewed it thoroughly, they spit it out.

On April 14, Magellan spoke to the king

and encouraged him to be a good
Christian by burning all of the idols and
Source: Google “A photograph of worship the cross instead. The king of
betel leaf & nut and tobacco” Cebu together with his wife was then
[Image] baptized as a Christian (Rajah Humabon,
baptized as Don Carlos, in honor of
King Charles of Spain, note he was
the Rajah of Cebu) and his queen
(baptized) as Juana, in honor of King
Charles' mother). 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,
Datu Zula, a principal man (chief)
from the island of Matan (Mactan)
went to see Magellan and asked him Source: Google “A photograph old lady
for a boat full of men so that he would showing betel nut and tobacco chewing”
[Image]
be able to fight the chief name
Silapulapu (Lapulapu). Also, Rajah Humabon and Datu Zula suggested and
encouraged Magellan to go to the island of Mactan and force his subject
chieftain Datu Lapulapu to comply with his orders. Magellan saw an
opportunity to strengthen the existing friendship ties with the ruler of the
Visayan region and agreed to help him subdue the resistant Lapulapu.
Thus, Magellan offered 3 boats instead and went to Mactan to fight the
said chief.
On April 28th, Pigafetta detailed how Magellan deployed forty-nine (49)
armored men with swords, axes, shields, crossbows, and guns, and sailed
for Mactan in the morning. A number of native warriors who had converted
to Christianity also came to their aid.
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According to Pigafetta, because of the rocky outcroppings, and coral near

the beach, the Spanish soldiers could not land on Mactan. Forced to
anchor their ships far from shore due to the shallow water filled with rocks
and coral reefs, Magellan could not bring his ships' cannons to bear on
Lapulapu's warriors, whom Pigafetta claims numbered more than 1,500.
Upon landing, Magellan's small force
was immediately attacked by the
natives with a heavy barrage of
ranged weapons, consisting of
arrows, iron-tipped "bamboo"
throwing spears (probably rattan
bangkaw), fire-hardened sticks, and
even stones. They surrounded
Magellan's landing party, attacking
from the front and both flanks. The
heavy armor of the Spaniards
largely protected them from this
Source: Google “A paintings of Fernando
Amorsolo, one of the known painters and
barrage, inflicting only a handful of
portraitist in the Philippines given the title fatalities on the Europeans, but it
“Grand old man of the Philippine Art”, his was heavily demoralizing on the
artwork entitled “burning of the idols”.
[Images]
troops.

The musketeers and crossbowmen on

the boat tried to provide support by
firing from the boats. Though the light
armor and the shields of the natives
were vulnerable to European projectile
weapons, the barrage had little effect,
as they were firing from an extreme
distance and the natives easily
avoided them. Due to the same
distance, Magellan could not
command them to stop and save their
ammunition, and the musketeers and
crossbowmen continued firing for half
an hour until their ammunition were Source: Google “The portrayed paintings
of the blood compact (Sanduguan) of the
exhausted.
King of Cebu and Magellan” [Images]

Magellan, hoping to ease the attack set fire to some of the houses, but this
only enraged the natives even more. Magellan was finally hit with a
poisoned arrow through his unarmored legs, at which time the natives
charged the Europeans for close-quarters combat. The king of Cebu who
was baptized offered help, but Magellan refused so that he could see how
they fought.
Many of the warriors specifically attacked Magellan. In the struggle, he was
wounded in the arm with a spear and in the leg by a large native sword
(likely a kampilan).
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Those who stood beside him

were easily overpowered and
killed, while the others who tried
to help him were hacked by
spears and swords. With this
advantage, Lapulapu's troops
finally overwhelmed and killed
Magellan. Pigafetta and a few
others managed to escape. The
king (Rajah Humabon) also
offered the people of Mactan
gifts of any value and amount in
exchange of Magellan’s body and
some of his crew who were killed Source: Google “A portrait of Henry of
but the chief (Lapulapu) refused Malacca/ Henrique or Enrique de Malacca
and wanted to keep Magellan’s painted on one of the ships” [Image]
body as a token of their victory.
Magellan's allies, Humabon and
Zula, were said not to have taken part in the battle due to Magellan's
bidding, and they watched from a distance. Magellan’s men then elected
Duarte Barbosa, the brother-in-law of
Magellan, as the new captain.
Pigafetta also accounted how
Magellan’s slave and interpreter
named Henry betrayed them and
plotted conspiracy with the king of
Cebu, Raja Humabon. Henry (Enrique
de Malacca/Henrique) and the king of
convinced the king to offer a farewell
banquet to about 30 Europeans. 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. As the feast ended, archers
Source: Google “A emerged from the bushes and killed all
portrait of Duarte the guests except Henry. Duarte
Barbosa” [Image] Barbosa was one of the slained
Spaniards.

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 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.
However, the fleet abandoned Serrano and departed.
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Thereafter, Magellan was the replaced by Juan Sebastián Elcano as

commander of the expedition, who ordered the immediate departure after
Humabon's betrayal. Elcano and his fleet sailed west and returned to Spain
in 1522, completing the first circumnavigation of the world. They left Cebu
and continued their journey around the world.
The importance of Pigafetta’s travelogue
contributed immensely to the
enrichment of the Philippine
historiography. His writing provided us a
glimpse of the political, economic, and
social conditions of the islands of
Visayan region during the 16th century.
The vivid, detailed, and comprehensive
description the physical appearance,
social life, religious beliefs, and cultural
practices of the people they encountered
in the Islands of Samar, Leyte, and
Cebu. His account also contains data
about the economic activities of the local
folks and the goods they offered for Source: Google “A portrait of
trade. All of this information was taken Juan Sebastian Elcano, known
through the help of Magellan’s as the man who first
slave/interpreter, Enrique de Malacca circumnavigated the world”
(Henry/Henrique). [Image]

II. Emilio Jacinto’s “Kartilya ng Katipunan”

Note: All information regarding this

primary source is taken from the book
of Candelaria & Alporha (2015),
Torres (2018), Philippine Center for
Masonic Studies (2006), StuDocu
(2020), and [Link] - Philippine
Culture (2009).
The next primary source that we will
be learning is the “Kartilya ng
Katipunan” written by Emilio Jacinto, a
notable member of Katipunan or KKK.
Moreover, in the book of Torres
(2018) it discussed that “The
Kataastaasang Kagalang-galangang
Katipunan ng mga Anak ng Bayan or
KKK” was a revolutionary society that Source: Google “A portrait of
advocated independence and freedom Emilio Jacinto” (Image)
for the Philippines through force of
arms.
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Its main objective was separation of the Philippines from Spain and, at the
same time, the development of the Filipinos as citizens of their own nation
once independence was achieved.
The members of the secret society were indoctrinated with the Katipunan
rules and its teachings that emphasized the value of the love of one’s
country and fellow Filipinos. Thus, 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 as mentioned in Candelaria et al. (2018):
1. Unity of the Filipino people
2. Separation from Spain by means of revolution

Andres Bonifacio, the father of the Philippine

Revolution, 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.
Jose 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
[Link]
massive education and civic trainings of the org/collection/andres-bonifacio/
Katipuneros. The first version of the “Kartilya
ng Katipunan” (Primer of the Katipunan) was written by Emilio Jacinto and
was later on revised by Andrés Bonifacio known as the “Decalogue”.
The document (Kartilya ng Katipunan) was one of the most essential of the
manuscripts of the Katipunan. It was original entitled “Manga (sic) Aral
Nang (sic) Katipunan ng mga A.N.B.” Or “Lesson of the Organization of the
Sons of Country”.

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About the Author

As introduced in the book of Torres (2018),

Emilio Jacinto joined the Katipunan in 1894
at the age of 18 and took the symbolic
name Pingkian. It was during this time he
developed his nationalistic ideals. Through
his enthusiasm and ideas, Jacinto became
a guiding light to the members of the
society and was known to be the “Utak ng
Katipunan”. He wrote the Kartilya as well
as the oath of the Katipuneros. He also
edited the Katipunan newspaper, Kalayaan,
and was the author of several literary.
Source: Google “Portraits
Below is a translated English version of of Emilio Jacinto, known
the rules on Kartilya written by Emilio as the “Utak ng
Jacinto as written in the site of Katipunan” [Images]
Philippine Center for Masonic Studies
(2006). The Kartilya can be treated as the Katipunan’s Code of conduct
which contains 14 rules that instruct the way a Katipunero should behave.

1. A life that is not dedicated to a noble and divine cause is like a tree
without a shade, if not, a poisonous weed.
Interpretation: The first doctrine highlights the importance of
living a purpose-driven life. A Katipunero who does not have a
purpose lives a useless life (StuDocu, 2020).
2. A deed that is motivated by self-interest or self-pity and done
without sincerity lacks nobility.
Interpretation: The second rule is all about doing the right thing.
A deed carried out for the sake of fame is not worthy of praise
(StuDocu, 2020).
3. True piety is the act of being charitable, loving one's fellowmen,
and being judicious in behavior, speech, and deed.
Interpretation: The third principle shows what kindness really
means. True act of kindness for a Katipunero is in the love and
service he renders to other people and not the other way around
(StuDocu, 2020).
4. We are all equal, regardless of the color of their skin; while one
could have more education, wealth, or beauty than the other, none
of them can overpass one's identity.
Interpretation: The fourth tenet highlights equality. Every
Katipuneros are treated equally no matter what race or educational
background he has (StuDocu, 2020).
5. A person with a noble character values honor above self-interest,
while a person with a base character values self-interest above
honor.
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Interpretation: The fifth shows what honor should mean for a

Katipunero. A true Katipunero values honor more than his personal
interest (StuDocu, 2020).
6. To a man with a sense of shame, his word is inviolate.
Interpretation: The sixth doctrine is all about being a man of word.
A Katipunero who has a sense of shame must be a man of his word
(StuDocu, 2020).
7. Do not waste your time; lost wealth can be retrieved, but time lost
is lost forever.
Interpretation: The seventh rule gives importance to time. A
Katipunero must give importance to time. For the Katipunan, a time
that is lost will never be back (StuDocu, 2020).
8. Defend the oppressed and fight the oppressor.
Interpretation: The eighth tenet is all about fighting for what is
right. A Katipunero must protect the weak and fight those who
oppress the weak (StuDocu, 2020).
9. A wise man is someone who is careful in all that he says, learn to
keep the things that need to be kept secret.
Interpretation: The ninth principle highlights the importance of
trust. A Katipunero is careful with what he says and keeps the things
that must be kept secret (StuDocu, 2020).
10. In the thorny path of life, the man leads the way, and his wife
and children follow; If the leader goes the way of evil, so do the
followers.
Interpretation: The tenth doctrine is all about being able to lead a
family. A Katipunero must lead his family to the right path. If the
leader is consumed by evil, so does his followers (StuDocu, 2020).
11. Never regard a woman as an object for you to trifle with;
rather you should consider her as a partner and a friend in times of
need; Consider a woman's frailty and never forget that your own
mother, who brought you forth and nurtured you from infancy, is
herself such a person.
Interpretation: The eleventh principle is all about women. A
Katipunero must give importance to a woman (StuDocu, 2020).
12. He must not see her as an object, nor a past time. That
whenever a Katipunero sees a woman, he will remember his mother
who nurtured him. Do not do to the wife, children and brothers and
sisters of others what you do not want others to do to your wife,
children and brothers and sisters.
Interpretation: The twelfth rule gives importance to every action
that one has to make. A Katipunero must not do the things that he
does not want to be done to him or to his family (StuDocu, 2020).
13. A (person's) worth is not measured by his/her status in life,
neither by the length of his nose nor the fairness of skin, and
certainly not by whether he is a priest claiming to be God's deputy.

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Even if he is a tribesman/tribeswoman from the hills and speaks

only his/her own tongue, a (person) is honorable if he/she possesses
a good character, is true to his/her word, has fine perceptions and is
loyal to his/her native land.
Interpretation: The thirteenth principle is about having the right
character. A Katipunero’s life is not measured by what is his status
in life nor with the things that he possesses. Instead, it is in his
character and his love for the native land (StuDocu, 2020).
14. When these teachings shall have been propagated and the
glorious sun of freedom begins to shine on these poor islands to
enlighten a united race and people, then all the loves lost, all the
struggle and sacrifices shall not have been in vain.
Interpretation: The last tenet, shows a glimpse of what the author
desire. It shows the sense of hopefulness for the motherland and
that all the sacrifices made is not all for nought (StuDocu, 2020).

Filipino version of Kartilya ng Katipunan based on Philippine Center for

Masonic Studies (2006).

Mga Aral nang Katipunan ng mga A.N.B.

1. Ang kabuhayang hindi ginugugol sa isang malaki at banal na

kadahilanan ay kahoy na walang lilim, kundi damong makamandag
2. Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi
sa talagang nasang gumawa ng kagalingan, ay di kabaitan.
3. Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa
kapua at ang isukat ang bawat kilos, gawa’t pangungusap sa
talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat, lahat ng tao’y
magkakapantay; mangyayaring ang isa’y higtan sa dunong, sa
yaman, sa ganda…; ngunit di mahihigtan sa pagkatao.
5. Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili;
ang may hamak na kalooban inuuna ang pagpipita sa sarili sa puri.
6. Sa taong may hiya, salita’y panunumpa.
7. Huag mong sasayangin ang panahun; ang yamang nawala’y
magyayaring magbalik; nguni’t panahong nagdaan na’y di na muli
pang magdadaan.
8. Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at
matutong ipaglihim ang dapat ipaglihim.
10. Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng
asawa’t mga anak; kung ang umaakay ay tungo sa sama, ang
patutunguhan ng iaakay ay kasamaan din.
11. Ang babai ay huag mong tignang isang bagay na libangan
lamang, kundi isang katuang at karamay sa mga kahirapan nitong
kabuhayan; gamitan mo ng buong pagpipitagan ang kaniyang

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kahinaan, at alalahanin ang inang pinagbuhata’t nagiwi sa iyong

kasangulan.
12. Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay
huag mong gagawin sa asawa, anak, at kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng
ilong at puti ng mukha, wala sa pagkaparing kahalili ng Dios wala
sa mataas na kalagayan sa balat ng lupa; wagas at tunay na mahal
na tao, kahit laking gubat at walang nababatid kundi ang sariling
wika, yaong may magandang asal, may isang pangungusap, may
dangal at puri; yaong di napaaapi’t di nakikiapi; yaong marunong
magdamdam at marunong lumingap sa bayang tinubuan.
14. Paglaganap ng mga aral na ito at maningning na sumikat ang
araw ng mahal na Kalayaan dito sa kaabaabang Sangkalupuan, at
sabugan ng matamis niyang liwanag ang nangagkaisang
magkalahi’t magkakapatid ng ligaya ng walang katapusan, ang mga
ginugol na buhay, pagud, at mga tiniis na kahirapa’y labis nang
natumbasan. Kung lahat ng ito’y mataruk na ng nagiibig pumasuk
at inaakala niyang matutupad ang mga tutungkulin, maitatala ang
kaniyang ninanasa sa kasunod nito.
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 oppressor even to the extent of supreme self-
sacrifice.

Relevance
The current relevance of the Kartilya lies in the fact that it established not
only the rules for the members of the organization but the principles for
the citizens of a nation once independence had been achieved. Though
written in the 19th century, the Kartilya is significant to the lives of
modern Filipinos as it reads like a simple creed for living in the light of the
many changes at present.

III. 1898 Declaration of Philippine Independence

As comprehensively discussed by Torres (2018), nothing is more relevant

to Philippine history than the declaration of independence from colonial
rule. The Declaration is, of course, that sole document that proves the
value Filipinos place on their freedom.
The historical information below are from the book of Candelaria et al.
(2018), Linked In (2020), also from the book of Torres (2018), and from
the book of Garcia (2015).
It was on June 12, 1898 when the Philippine Declaration of
independence was proclaimed in Cavite el Viejo (present day Kawit,
Cavite).

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Here is the story before and after the Philippines claimed its
independence from Spanish colonization:
Filipino revolutionary forces under
General Emilio Aguinaldo proclaimed
the sovereignty and independence of
the Philippine Islands from the colonial
rule of Spain.

In 1896 the Philippine Revolution

began. Eventually, the Spanish signed
an agreement, specifically the Pact of
Biak na Bato, with the revolutionaries
wherein the revolutionaries claimed
P400, 000.00. Emilio Aguinaldo and his
group went into voluntary exile in Hong
Kong. The Cubans under Spain in the
Americas were also staging their
revolution against their colonial
masters. Then, the US government was Source: Google [Image of
dragged into a war with Spain. This General Emilio Aguinaldo]
started the Filipino-American
Collaboration. Wherein this led to American intervention in the internal
affairs of the Philippines and the subsequent liberation of the country
from Spanish tutelage.

According to Garcia (2015), on April 25, 1898, Commodore George

Dewey, upon orders, of President McKinley, proceeded immediately to the
Philippines with a squadron of four armoured cruisers, two gunboats, and
a revenue cutter. It was led by the flagship Olympia. They entered Manila
Bay in the early morning of May 1, 1898, and engaged the Spanish fleet
of 12 ships, headed by
Admiral Patricio
Montojo, in a battle that
lasted for only a few
hours.
The battle of Manila Bay
was one of the
American people as it
established the United
States as world power.
For the Filipinos,
however, Dewey’s
Source: Google (Battle of Manila Bay, May 1,
victory signaled the end
of more than 300 years 1898)
of Spanish colonial rule in the country.
However, during the outbreak of the Spanish-American war. Commodore
George Dewey sailed from Hong Kong to Manila Bay leading a squadron
of U.S. Navy ships. - Based on Encyclopaedia Britannica (2020), George
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Dewey is a U.S. naval commander who defeated the Spanish fleet at the
Battle of Manila Bay during the Spanish-American War (1898).
Thereafter, the U.S. Navy transported Aguinaldo back to the Philippines.
Consul Wildman arranged Aguinaldo’s return on the revenue cutter
McCulloch which he and his companions boarded at night to avoid rousing
the suspicion of the Spanish consul in Hong Kong.

On May 17, 1898, the ship left and arrived in Cavite two days later (May
19, 1898). Immediately, Aguinaldo was taken aboard Olympia, where he
given honours due for a general position. Aguinaldo reportedly said that
in their conference Dewey had given him assurance that the United
States would recognize Philippine Independence, which Dewey however
denied (Garcia (2015).

Further, as subsequently discussed by Garcia (2015), on May 21, 1898,

two days after he arrived, Aguinaldo in a letter advised the people to
“respect foreigners and their properties, also enemies who surrender… if
we do not conduct ourselves thus the Americans will decide to sell us or
else divide up our territory as they will hold us incapable of governing our
land, we shall not secure our liberty; rather the contrary; our own soil will
be delivered over to other hands.”

When news of Aguinaldo’s arrival spread, a number of Filipino volunteers

in the Spanish army defected to the Filipino side. By the end of May, with
the growing number of revolutionary supporters, 5, 000 Spaniards had
been captured. Within a week, Imus, and Bacood, in Cavite, and
Paranaque and Las Piňas in Morong were seized from Spanish control, so
with San Fernando and Macabebe in Pampanga. Joining the fight for
freedom were the provinces of Laguna, Batangas, Bulacan, Nueva Ecija,
Bataan, Tayabas (Quezon), and Camarines.

The renewed revolution after Aguinaldo’s arrival from Hong Kong

immediately became a success. The Filipinos gained victory after victory.
Within the month of June 1898, almost the whole of Luzon, except for the
port of Cavite and Manila, had fallen into hands of Filipino rebels.

The Aguinaldo Dictatorship. When Aguinaldo arrived from Hong Kong, he

brought with him a draft of a constitutional plan drawn up by Mariano
Ponce. The plan was for the establishment of a federal republic. His
adviser Ambrosio Reinzares Baustista, however, convinced him to set
aside his plan of establishing a federal republic and suggested a
dictatorial government to prosecute the war against Spain. On May 24,
1898, Aguinaldo issued a decree formally establishing such government.
The said decree also nullified the orders issued under the Biak-na-Bato
Republic.

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Philippine independence was

proclaimed on June 12, 1898,
between four and five in the
afternoon in Cavite El Viejo, now
known as Kawit at the ancestral
home of General Emilio Aguinaldo.
The event saw the unfurling of the
National Flag of the Philippines,
made in Hong Kong by Marcela
Agoncillo, Lorenza Agoncillo, and
Delfina Herboza.

The performance of the Marcha

Filipina Magdalo, and eventually
replaced by March Nacional Filipina
as the national anthem, and now
known as Lupang Hinirang, which
was composed by Julián Felipe. Source: Google [Image of Aguinaldo
However, the lyrics were adapted Shrine located at Kawit Cavite where
from the Spanish poem Filipinas, Aguinaldo proclaimed the
written by José Palma in 1899 independence of the Philippines.]
played by the San Francisco de
Malabon marching band.

The original version is in Spanish, a beautiful piece of poetry written in

1899 by Tondo-born soldier and poet José Palma. Titled Filipinas, it was
later set to the music of Marcha Nacional Filipina, a rousing composition
by musician Julián Felipe played on that historic day in Kawit, Cavite. The
Act of the Declaration of Independence was prepared, written, and read
by Ambrosio Rienzares Bautista in Spanish. The Declaration was signed
by ninety-eight people, among them an American army officer who
witnessed the proclamation who attended the proceedings, Mr. L. M.
Johnson, a Coronel of Artillery.

The proclamation of Philippine independence was, however, promulgated

on 1 August, when many towns had already been organized under the
rules laid down by the Dictatorial Government of General Aguinaldo.

The declaration was not recognized by the U.S. nor did Spain and
the latter sell the Philippines to the United States in the 1898
Treaty of Paris, thus, ending the Spanish-American War.

Philippine-American War - The Philippine Revolutionary Government did

not recognize the treaty or American sovereignty, and subsequently
fought and lost a conflict with United States. This ended when Emilio
Aguinaldo was captured by U.S. forces and issued a statement
acknowledging and accepting the sovereignty of the United States over
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the Philippines.
Following World War II, the US granted independence to the Philippines
on July 4, 1946, via Treaty of Manila.

In 1964, President Diosdado Macapagal signed into law Republic Act No.
4166 designating June 12 as the country's Independence Day. Written
below is the translated Declaration of Philippine Independence that was
prepared and written by Ambrosio Rianzares Bautista in Spanish and
translated into English by Sulpicio Guevara taken from Centennial
Publication, National Historical Institute (2009):

Act of Proclamation of Independence of the Filipino People (Acta

de la proclamación de la independencia del pueblo Filipino)

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

1898:

BEFORE ME, Ambrosio Rianzares Bautista, War Counsellor and

Special Delegate designated to proclaim and solemnize this
Declaration of Independence by the Dictatorial Government of the
Philippines, pursuant to, and by virtue of, a Decree issued by the
Egregious Dictator Don Emilio Aguinaldo y Famy,

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 yoke of Spanish domination,

Because of arbitrary arrests and abuses of the Civil Guards who

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

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 López 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
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he was killed in battle that took place in said shores to which battle
he was provoked by Chief Kalipulako of Mactan who suspected his
evil designs, landed on the Island of Bohol by 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 completely stifled
by the pacification proposed by Don Pedro A. Paterno with Don
Emilio Aguinaldo as President of the Republic established in Biak-
na-Bato and accepted by Governor-General Don Fernando Primo de
Rivera under terms, both written and oral, among them being a
general amnesty for all deported and convicted persons; that by
reason of the non-fulfillment of some of the terms, after the
destruction of the Spanish Squadron by the North American Navy,
and bombardment of the plaza of Cavite, Don Emilio Aguinaldo
returned in order to initiate a new revolution and no sooner had he
given the order to rise on the 31st of last month when several
towns anticipating the revolution, rose in revolt on the 28th, such
that a Spanish contingent of 178 men, between Imus and Cavite-
Viejo, under the command of a major of the Marine Infantry
capitulated, the revolutionary movement spreading like wild fire to
other towns of Cavite and the other provinces of Bataan,
Pampanga, Batangas, Bulacan, Laguna, and Morong, some of them
with seaports and such was the success of the victory of our arms,
truly marvelous and without equal in the history of colonial
revolutions that in the first mentioned province only the
Detachments in Naic and Indang remained to surrender; in the
second, all Detachments had been wiped out; in the third, the
resistance of the Spanish forces was localized in the town of San
Fernando where the greater part of them are concentrated, the
remainder in Macabebe, Sexmoan, and Guagua; in the fourth, in
the town of Lipa; in the fifth, in the capital and in Calumpit; and in
the last two remaining provinces, only in their respective capitals,
and the city of Manila will soon be besieged by our forces as well as
the provinces of Nueva Ecija, Tarlac, Pangasinan, La Union,
Zambales, and some others in the Visayas where the revolution at
the time of the pacification and others even before, so that the
independence of our country and the revindication of our
sovereignty is assured.

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And having as witness to the rectitude of our intentions the

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

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

And imbued with firm confidence in Divine Providence, we hereby

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

And in punishment for the impunity with which the Government

sanctioned the commission of abuses by its officials, and for the
unjust execution of Rizal and others who were sacrificed in order to
please the insatiable friars in their hydropical thirst for vengeance
against and extermination of all those who oppose their
Machiavellian ends, trampling upon the Penal Code of these Islands,
and of those suspected persons arrested by the Chiefs of
Detachments at the instigation of the friars, without any form nor
semblance of trial and without any spiritual aid of our sacred
Religion; and likewise, and for the same ends, eminent Filipino
priests, Doctor Don Jose Burgos, Don Mariano Gomez, and Don
Jacinto Zamora were hanged whose innocent blood was shed due to
the intrigues of these so-called Religious corporations which made
the authorities to believe that the military uprising at the fort of San
Felipe in Cavite on the night of January 21, 1872 was instigated by
those Filipino martyrs, thereby impeding the execution of the
decree-sentence issued by the Council of State in the appeal in the
administrative case interposed by the secular clergy against the
Royal Orders that directed that the parishes under them within the
jurisdiction of this Bishopric be turned over to the Recollects in
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exchange for those controlled by them in Mindanao which were to

be transferred to the Jesuits, thus revoking them completely and
ordering the return of those parishes, all of which proceedings are
on file with the Ministry of Foreign Affairs to which they are sent
last month of last year for the issuance of the proper Royal Degree
which, in turn, caused the growth of the tree of liberty in this our
dear land that grew more and more through the iniquitous
measures of oppression, until the last drop from our chalice of
suffering having been drained, the first spark of revolution broke
out in Caloocan, spread out to Santamesa and continued its course
to the adjoining regions of the province where the unequalled
heroism of its inhabitants fought a one-sided battle against superior
forces of General Blanco and General Polavieja for a period of three
months, without proper arms nor ammunitions, except bolos,
pointed bamboos, and arrows.

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 resolved unanimously that this Nation, already

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

And holding up this flag of ours, I present it to the gentlemen here

aassembled:

Don Segundo Arellano

Don Tiburcio del Rosario
Don Sergio Matias
Don Agapito Zialcita
Don Flaviano Alonzo
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Don Mariano Legazpi

Don José Turiano Santiago y Acosta
Don Aurelio Tolentino
Don Felix Ferrer
Don Felipe Buencamino
Don Fernando Canon Faustino
Don Anastacio Pinzun
Don Timoteo Bernabe
Don Flaviano Rodríguez
Don Gavino Masancay
Don Narciso Mayuga
Don Gregorio Villa
Don Luis Pérez Tagle
Don Canuto Celestino
Don Marcos Jocson
Don Martin de los Reyes
Don Ciriaco Bausa
Don Manuel Santos
Don Mariano Toribio
Don Gabriel Reyes
Don Hugo Lim
Don Ladislao Afable José
Don Sixto Roldan
Don Luis de Lara
Don Marcelo Basa
Don José Medina
Don Epifanio Crisia
Don Pastor López de León
Don Mariano de los Santos
Don Santiago García
Don Claudio Tria Tirona
Don Estanislao Tria Tirona
Don Daniel Tria Tirona
Don Andrés Tria Tirona
Don Carlos Tria Tirona
Don Sulpicio P. Antony
Don Emiliano Lim
Don Rosendo Simón
Don Leon Tanjanque
Don Gregorio Bonifacio
Don Manuel Salafranca
Don Simon Villareal
Don Calixto Lara
Don Buenaventura Toribio
Don Zacarias Fajardo
Don Florencio Manalo
Don Ramon Gana
Don Marcelino Gómez
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Don Valentin Polintan

Don Felix Polintan
Don Evaristo Dimalanta
Don Gregorio Álvarez
Don Sabas de Guzmán
Don Esteban Francisco
Don Guido Yaptinchay
Don Mariano Rianzares Bautista
Don Francisco Arambulo
Don Antonio Gonzales
Don Juan Arevalo
Don Ramon Delfino
Don Honorio Tiongco
Don Francisco del Rosario
Don Epifanio Saguil
Don Epitacio Asunción
Don Catalino Ramon
Don Juan Bordador
Don José del Rosario
Don Proceso Pulido
Don José María del Rosario
Don Ramón Magcamco
Don Antonio Calingo
Don Pedro Mendiola
Don Estanislao Calingo
Don Numeriano Castillo
Don Federico Tomacruz
Don Teodoro Yatco
Don Ladislao Diwa

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 Counselor and Special Delegate-Designate

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IV. Customs of the Tagalogs

Historical Context

During the first century of Spanish rule, the colonial government had
difficulty in running local politics because of the limited number of
Spaniards who wanted to live outside of Intramuros. This situation forced
Spanish officials to allow Filipinos to hold the position of gobernadorcillo.
To ensure that the gobernadorcillos would remain loyal to crown, the friars
assigned in the parishes were instructed to supervise and monitor the
activities of the former. Hence, the friars ended up performing the
administrative duties that colonial officials should have been doing at the
local level. They supervised the election of the local executives, helped in
the collection of taxes, were directly involved in educating the youth, and
performed other civic duties. Consequently, the friars became the most
knowledgeable and influential figure in the pueblo.

The friars who ere assigned in mission territories were required

periodically to inform their superiors of what was happening in their
respective areas. They prepared reports on the number of natives they
converted, the people’s way of life, their socio-economic situation, and the
problems they encountered. Some of them submitted short letters while
others who were keen observers and gifted writers wrote long dispatches.
On top of the report they submitted, they also shared their personal
observations and experiences. Placensia’s Relacion de las Costumbres de
Los Tagalogs (Customs of the Tagalogs) is an example of this kind of
work. It contains numerous information that historians could use in
reconstructing the political and socio-cultural history of the Tagalog
region. His work is a primary source because he personally witnessed the
events and his account contained his observations.

There were other friars and colonial officials who also wrote about the
Filipinos which could further enrich our knowledge of Philippine history
during the early part of the Spanish period. For example, Miguel de
Loarca, an encomendero of Panay wrote his Relacion de las Islas Filipinas
(1582) and described Filipinos’ way of life in the Western Visayas area.
Lieutenant Governor Antonio de Morga wrote Sucesos de las Islas Filipinas
which provide information about the state of the Philippines in the latter
part of the 16th century. The other Spanish missionaries who continued
the historiographical tradition were Fr. Pedro Chirino S.J. (Relacion de las
Islas Filipinas, 1604), Fr. Juan Delgado S.J. (Historia General, 1751), Fr.
Francisco Colin S.J. (Labor Evagelica, 1663), and Francisco Ignacio Alcina
S. J. (Historia natural del sitio, fertilidad y calidad de las Islas e Indios de
Bisayas, 1668). Most of what we know about Philippine history during the
first century of the Spanish period were derived from the accounts of the
Spanish Friars.

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About the Author

Fray Juan de Plasencia (Joan de Portocarrero, real name) was a member

of the Franciscan Order who came together with the first batch of
missionaries to the Philippines in 1578. He and a fellow, Franciscan Fray
Diego de Oropesa, were assigned to do mission works in the Southern
Tagalog area. Plasencia also helped in the foundation and organization of
numerous towns in Quezon, Laguna, Rizal, and Bulacan. His continuous
interaction with the people he converted to Christianity enabled him to
write a work titled Relacion de las Costumbres de los Tagalogs (Customs
of the Tagalogs, 1589) where he vividly described the political, social,
economic, and cultural practices of the Filipinos before they were
Christianized.

Plasencia did not limit himself to the task of administering the sacraments
and baptizing the new converts. He believed that catechism or explaining
the basic tenets of Catholic faith is another important function of a
missionary. His biggest challenge at that time was how to make the
articles of faith comprehensible to people who have never heard of Christ
or the Catholic Church. He wrote the Doctrina Christiana en Lengua
Espanola y Tagala which later became the first printed book in the
Philippines in 1593. He used it as reading material for those Filipinos who
wished to deepen their faith in the newly-accepted religion. Plasencia died
in Liliw, Laguna in 1590.

About the Text

The original document of the Customs of the Tagalogs is currently kept in

the archive General de Indias (A.G.I) i8n Seville, Spain. A duplicate copy
of it is kept in the Archivo Franciscano Iberio-Oriental (A.F.I.O), in Madrid,
Spain. An English translation appeared in Volume VII of the Blair and
Robertson’s The Philippine Islands. Another English translation was
published as part of the volume for precolonial Philippines in the second
series of the Filipiniana Book Guild. The excerpts presented below is from
the latter version.

EXCERPTS FROM 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 a few people; sometimes as many as a hundred
houses, sometimes even less than thirty. This tribal gathering is called in
Tagalog a barangay. It was inferred that the reason for giving themselves
this name rose from the fact (as they are classed, by their language,
among the Malay nations) that when they came to this land, the head of
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the barangay, which is a boat, thus called-as is discussed at length in the

first chapter of the first ten chapters-became the dato. And so, even at
present day, it is ascertained that the barangay in its origin was a family
of parents, 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 these chiefs, who corresponded to our knights, there were

three castes: nobles, commoners, and slaves. The nobles were the
freeborn 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 be summoned
rowed for him, and had to be fed up for it. The same was true when the
whole barangay went to till 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 Laguna) in which these nobles, or maharlicas paid
annually to the dato a bundred gantas of rice. The reason of this was that,
at the time of their settlement there, another chief, upon his arrival,
bought with his own gold; and therefore, the members of bis barangay
paid bim for arable land, and be divided it, among those whom he saw fit
to reward. But now, since the advent of the Spaniards, it is not so divided.
*****
The commoners are called aliping namamahay. They are married, and
serve their master, whether be a dato or not, with half of their cultivated
lands, as was agreed upon in the beginning. They accompanied him
wherever 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 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 i1 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 they see fit, and providing he has profited through their
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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...

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 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 alipin as well as his father and mother before him and
no reservation is made as to whether he is aliping namamahay or aliping
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
document that they give him.

ln these three classes, those who are maharlicas on both 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 bad children by a slave-woman of
another, she was compelled, when pregnant, to give her master half of
the gold tael, because of her risk of death, and for her inability to labor
during the pregnancy. In such case half of the child was free namely, the
half belonging to his 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. lf 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 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. lf there were an odd number of children, the
odd one was half free and half slave. I have not been able to ascertain with
certainty when or 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

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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 where 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 if those in bis barangay. If any of the litigants felt himself
aggrieved, an arbiter was unanimously selected from another village or
barangay, whether he were a dato or not; since they had for this purpose
some reasons, 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 chief; likewise witches 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 paymenț
should be made, the person the was aggrieved, to whom done in the
following way: Half the cultivated lands and all their produce belonged to
their master. The master provided the culprit with food and clothing, thus
enslaving the culprit and his children until such time as he might amass
enough money to pay the fine. If the father should by chance pay bis debt.
the master then claimed that he has fed and clothed bis children, and
should be paid therefor. In this way he kept possession of the children if
the payment could not met. This last was usually the case, and they
remained slaves. If the culprit had some relative or friend who paid for
bim, he was obliged to render the latter half bis service until he was paid
not, however, service within the house as aliping sa guiguilir, but living
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independently, as alipin namamahay. If the creditor double of were not
served in this wise, the culprit had to pay wbat was lent binm, 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.

****
Dowries are given by the men to the women's parents. If the latter are
living, they enjoy use of it. At their death, provided the dowry has not been
consumed, it is divided like the rest of the estate, equally among the
children, except in the case the father should care to bestow something
additional upon their daughter. If the wife, at the time of her marriage, has
neither father, mother, nor grandparents, she enjoys her dowry-which in
such a belongs to no other relative or child. It should be noticed that
unmarried women can own no the result of all their labors accrues to their
parents.

In the case of a divorce before the birth of the 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 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.

In the matter of marriage dowries which fathers bestow upon their sons
when they are about to be married, and half of which 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 bad
been arranged by bis 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 bad been
their design to separate the children.

Worship of the Tagalogs

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
simbahan, which means a temple or a place of adoration; but it is because,
formerly, when they wished to celebrate a festival, which they called
pandot or "worship " they celebrated it in a large house of a chief.

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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 people from the wet when it rained. They so constructed the
house that it may contain 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 usually four days. During this
time the whole barangay or family, united and joined in the worship which
they called nagaanitos. The house, for the above-mentioned period of time,
was called a temple.

Among their many idols there was one called Bathala. whom they
especially worshipped. The title, seems to signify "all powerful," or "maker
of all things." They also worshipped the sun, which, on account of its
beauty, is almost universally respected and honored by the heathens. They
worshipped too, the moon, especially when it was new, at which time they
bad 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 exception of the
morning star 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 worshipped 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 patrons of the cultivated lands and of husbandry. They paid
reverence to water-lizards called by them buaya or crocodiles, for fear of
being harmed by them. They were even in the bait t of offering these
animals a portion of what they carried in their boats, by throwing it into the
in their water, or placing it upon the bank.

They were, moreover, very liable to find auguries in thing: they witnessed.
For example, if they left their house and me 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 then if
they should continue their journey-especially when the abovementioned
bird sang. This song has two different forms in the one case it was
considered 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 dagger or knife, were useful and lucky for their
possessor whenever occasion should offer.
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These natives bad no established division of years, months and days; these
are determined by the cultivation of soil, counted by moons, and the
different effect produced upon the trees where yielding flowers, fruits, and
leaves: all this helps them in making up a 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.

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 an idol, which they
anoint with fragrant perfumes, such as musk and civet, or gum of the
storax-tree and other ođoriferous 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 become intoxicated. In some of the 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 worshipping the
devil without having sight of him. The devil was sometimes liable 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 eves: her hair stood on end, a fearful sight to those
beholding, and she uttered words of arrogance and superiority. In some
districts, especially the mountains, when in those idolatries the devil
incarnated himself and took on the form of bis 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 bare 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 fruit
wrapped in a leaf with some lime, a food generally eaten in these regions-
as well as fried food and fruits. All these above-mentioned articles were
eaten by guests at the feast; the heads [of 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 the 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.
The distinctions made among the priests of the devil were as follows: The
first, called catolonan, as above stated, was either Mman or 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.

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The second was 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 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 was called manyisalat, which is the same as mangagauay. 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 here; and on
account of the desertion she would discharge blood and matter. This office
was 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 this be 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 his 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 mangangauay. Without use of medicine, and by simply
saluting of raising the hand, they killed whom they chose. But if they
desired to heal those whom they made ill by their charms, they did so by
using other charms. Moreover, if they wished to destroy the house of the
same 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 the saw anyone clothed
in white, to tear out his liver and eat it, thus causing bis death. His, 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 Merida.

The seventh was called magtatangal, his purpose was to show himself at
night to many persons, without his head or entrails. In such wise the devil
walked about, carried, or pretended to carry, his head to different places;
and, in the morning, returned it to bis body-remaining as before, alive.
This seems to be a fable, although the natives affirm that they have seen
it, because the devil probably caused them to believe. This occured in
Catanduanes.

The eighth they called osuang, which is equivalent to a "sorcerer;" they say
that they have seen him fly, and that he murdered men and ate their flesh.
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This was among the Visayas Islands; among the Tagalogs these did not
exist.

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 a “preacher.” It was

his office to help one die, at which time he predicted the salvation or
condemnation of the soul. It was not lawful for the function 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 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 bis 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 boat
which served as a coffin or bier, placing him beneath the porch, where
guard kept over him by a slave. In plạce 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 either-as for example two goats,
two deer, or two fowls. lt was the slave's care to see that they were fed. If
the deceased had been a slave was tied beneath his body until in this way
he died. In course of time, all suffered decay; and for many days the
relatives of the dead man bewailed him, singing praises of bis good
qualities, until they wearied of it. This grief was accompanied by eating and
drinking. This was a cusom of the Tagalogs.....

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
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 only dwelt 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.
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There were also ghosts, which they called vibit; and phantoms, which they
called tigbalaang. They had another deception-namely, if any woman died
in childbirth, she and the child suffered punishment; and that, at night,
she could be heard lamenting. This is called patianac. May honor and glory
be to God our Lord, that among the Tagalogs 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.

A Glance at Selected Philippine Political Caricature in Alfred

McCoy's Philippine Cartoons: Political Caricature of the American
Era (1900-1941)

Political cartoons and caricature are a rather recent art form, which veered
away from the classical art by exaggerating human features and poking
fun at its subjects. Such art genre and technique became a part of the
print media as a form of social and political commentary, which usually
targets persons of power and authority. Cartoons became an effective tool
of publicizing opinions through heavy use of symbolism, which is different
from a verbose written editorial and opinion pieces. The unique way that à
Caricature represents opinion and captures the audience's imagination is
reason enough for historians to examine these political cartoons.
Commentaries 1n mass media inevitably shape public opinion and such
kınd of opinion is worthy of historical examination.

In his book Philippine Cartoons: Political Caricature of the American Era

(1900-1941), Alfred McCoy, together with Alfredo Roces, compiled political
cartoons published in newspaper dailies and periodicals in the
aforementioned time period. For this part, we are going to look at selected
cartoons and explain the context of each one.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

The first example shown above was published in The Independent on May
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20. 1916. The cartoon shows a politician from Tondo, named Dr. Santos,
passing his crown to his brother-in-law, Dr. Barcelona. A Filipino guy (as
depicted wearing salakot and barong tagalog) was trying to stop Santos.
telling the latter to stop giving Barcelona the crown because it is not his
to begin with.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

The second cartoon was also published by The Independent on 16 June

1917. This was drawn by Fernando Amorsolo and was aimed as a
commentary to the workings of Manila Police at that period. Here, we so a
a Filipino child who stole a skinny chicken because he had nothing to eat.
The police officer was relentlessly pursuing the said child. A man wearing
a salakot, labeled Juan de la Cruz was grabbing the officer, telling him to
leave the small-time pickpockets and thieves and to turn at the great
thieves instead. He was pointing to huge warehouses containing bulks of
rice, milk and grocery products.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

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The third cartoon was a commentary on the unprecedented cases of

colorum automobiles in the city streets. The Philippine Free Press
published this commentary when fatal accidents involving colorum
vehicles and taxis occurred too often already.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

This fourth cartoon depicts a cinema. A blown-up police officer was at the
screen saying that couples are not allowed to neck and make love in the
theater. Two youngsters looked horrified while an older couple seemed
amused.

The next cartoon was published by The Independent on 27 November

1915. Here, we see the caricature of Uncle Sam riding a chariot pulled by
Filipinos wearing school uniforms.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

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The Filipino boys were carrying American objects like baseball bats,
whiskey, and boxing gloves. McCoy, in his caption to the said cartoon,
says that this cartoon was based on an event in 1907 when William
Howard Taft was brought to the Manila pier riding a chariot pulled by
students of Liceo de Manila. Such was condemned by the nationalists at
that time.

The last cartoon was published by Lipang Kalabaw on 24 August 1907. In

the picture, we can see Uncle Sam rationing porridge to the politicians
and members of the Progresista Party (sometimes known as the
Federalista Party) while members of the Nacionalista Party look on and
wait for their turn. Tbis cartoon depicts the patronage of the United
States being coveted by politicians from either of the party.

Source: Candelaria & Alporha, 2018) [Political Cartoon]

Analysis of the Political Caricatures during the American Period

The transition from the Spanish Colonial period to the American Occupation
period demonstrated different strands of changes and shifts in culture,
society, and politics. The Americans drastically introduced democracy to
the nascent nation and the consequences were far from ideal. Aside from
this, it was also during the American period that Filipinos were introduced
to different manifestations of modernity like healthcare, modern
transportation, and media. This ushered in a more open and freer press.
The post-independence and the post-Filipino-American period in the
Philippines were experienced differently by Filipinos coming from different
classes. The upper principalia class experienced economic prosperity with
the opening up of the Philippine economy to the United States but the
majority of the poor Filipino remained poor, desperate, and victims of state
repression.

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The selected cartoons illustrate not only the opinion of certain media outfits
about the Philippine society during the American period but also paint a
broad image of society and politics under the United States. In the arena of
politics, for example, we see the price that Filipinos paid for the democracy
modeled after the Americans. First, it seemed that the Filipino politicians at
that time did not understand well enough the essence of democracy and
the accompanying democratic institutions and processes. This can be seen
in the rising dynastic politics in Tondo as depicted in the cartoon published
by The Independent. Patronage also became influential and powerful, not
only between clients and patrons but also between the newly formed
political parties composed of the elite and the United States. This was
depicted in the cartoon where the United States, represented by Uncle
Sam, provided dole outs for members of the Federalista while the
Nacionalista politicians looked on and waited for their turn. Thus, the
essence of competing political parties to enforce choices among the voters
was cancelled out. The problem continues up to the present where
politicians transfer from one party to another depending on which party
was powerful in specific periods of time.

The transition from a Catholic-centered, Spanish-Filipino society to an

imperial American-assimilated one, and its complications, were also
depicted in the cartoons. One example is the unprecedented increase of
motorized vehicles in the city. Automobiles became a popular mode of
transportation in the city and led to the emergence of taxis. However, the
laws and policy implementation were mediocre. This resulted in the
increasing colorum and unlicensed vehicles transporting people around the
city. The rules governing the issuance of driver's license was loose and
traffic police could not be bothered by rampant violations of traffic rules.
"This is a direct consequence of the drastic urbanization of the Philippine
society. Another example is what McCov called the "sexual revolution that
occurred in the 1930s. Young people, as early as that period, disturbed the
conservative Filipino mindset by engaging in daring sexual activities in
public spaces like cinemas. Here, we can see how that period was the
meeting point between the conservative past and the liberated future of
the Philippines.

Lastly, the cartoons also illustrated the conditions of poor Filipinos in the
Philippines now governed by the United States. From the looks of it,
nothing much has changed. For example, a cartoon depicted how police
authorities oppress petty Filipino criminals while turning a blind eye on
hoarders who monopolize goods in their huge warehouses (presumably
Chinese merchants). The other cartoon depicts how Americans controlled
Filipinos through seemingly harmless American objects. By controlling their
consciousness and mentality, Americans got to control and subjugate
Filipinos.

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Instruction: Fill out the table to compare the point of views of the authors
of the primary sources. Discuss the importance of the text, author’s
background, the context of the document, and its contribution to
understanding Philippine history.

POINT OF VIEW

CRITERIA
Pag-ibig sa Declaration of
Mga Aral ng
Tinubuang Philippine
Katipunan
Lupa Independence

Speaker

Occasion

Audience

Purpose

Subject

Tone

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Personal Reflections

Direction. Write your personal reflection in a yellow paper on the topics

discussed that will reflect and/or show the value and significance of
studying history in the present. A maximum of 3 paragraphs is required for
each question which is equivalent to 5 points each. Make it comprehensive
(not just a one or two-sentence answer) and DO NOT COPY ANSWERS
FROM THE INTERNET/GOOGLE without proper in-text citations, the teacher
could discern plagiarized outputs.

Guide questions for the Declaration of Philippine Independence:

1. Considering the American and Japanese occupations as well as the
current state of the Philippines, how important is the 1898
Declaration of Independence?
Answer:

Guide questions for the Kartilya ng Katipunan:

2. Why can Kartilya be considered timeless and relevant to the
industrializing and globalizing present?
3. As a student, how will you embody the main teachings and guiding
principles of the Kartilya? Concretize your answer and cite specific
lines from the document.
Answer:

Guide questions for Magellan’s Voyage around the World:

4. How are the islander’s way of life, cultural practices, and religious
beliefs described? What does Pigafetta’s account tell us about the
conditions of the Visayan Islands in the 16th century?
Answer:

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Direction: Write the letter with the corresponding correct answer on your
answer sheet.
1. Pigafetta’s travelogue is one of the most important primary sources in
the study of the precolonial Philippines. His chronicle was very detailed
because he took notes daily. Which has the correct sequence of the
places they have been to?
a. Cebu, Isle of Zamal, Humunu Island, Archipelago of St. Lazarus,
Ladrones Island
b. Island of thieves, Marianas Island, Zamal Island, Humunu Island,
Cebu
c. Ladrones Island, Isle of Zamal, Humunu Island, Archipelago of
St. Lazarus, Cebu
d. Ladrones Island, Humunu Island, Archipelago of St. Lazarus, Isle
of Zamal, Cebu
2. Danny, a congressman candidate, during the election campaign
promised that he would find the best relocation site for the victims of
Typhoon Ruthy. Upon winning the said election, he put efforts in
making his promises come true because for him he is honorable
enough and his words are sacred. What kartilya code of conduct did
Danny abides?
a. A deed that is motivated by self-interest or self-pity, if not lacks
nobility.
b. Defend the oppressed and fight the oppressor.
c. To a man with a sense of shame, his word is inviolate.
d. A wise man is someone who is careful in all that he says.
3. Henry (Enrique of Malacca) betrayed his fellow Spaniards 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. What had happened to the Spaniards during the party?

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a. They enjoyed the party and they had eaten happily and get drunk
until dawn
b. They were given jewels to bring back to Spain.
c. They fought against each other.
d. The 22 men were all slain by the natives and Henry and Serrano
ask for a ransom.
4. As written by Candelaria & Alporha (2018), the historian’s primary tool
of understanding and interpreting the past is the historical sources.
Historical sources determine historical facts. Such facts are then
analyzed and interpreted by the historian to weave historical
narrative.
Based on the paragraph above, which statement below best describes
the article?
a. Historical sources are most important research tool in coming
up with genuine facts.
b. Historical resources are used in producing factual statement.
c. Historical sources are being used as evidence in coming up with
doctored information.
d. The three types of historical sources are used in weaving
narrative.
5. The Kataastaasan, Kagalanggalangang Katipunan ng mga Anak ng
Bayan (KKK) or Katipunan is arguably the most important organization
formed in the Philippine history founded on July 07, 1892. What is the
main root cause and foundation of the creation of KATIPUNAN by
Andres Bonifacio?
a. Due to the failure of the reform movement of Rizal and Marcelo
H. Del Pilar
b. Due to power struggles among the Filipinos and Spaniards
c. Due to the abuse, maltreatment, and discrimination of the friars
d. Due to food scarcity and poverty
6. Kartilya ng Katipunan served as the guidebook for new members of
the Katipunan, which laid out the group’s rules and principles. It was
also known as the Primer of the Katipunan. The two principal aims of
Kartilya ng Katipunan are to unite the Filipino people and to separate
from Spain by any means. The following uphold the goals of the
Kartilya ng Katipunan, EXCEPT.
a. One should fight for his rights and what is deemed right.
b. One should value equality regardless of educational background
and race.
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c. Every person needs to be free on everything he/she does and

should not be controlled by anybody else.
d. One should submit himself/herself to an entity/person whom
he/she thinks is dominant by wealth or by power.
7. Francisco Antonio Pigafetta, who is also known as Antonio Lombardo is
a famous Italian traveler and geographer who joined the Magellan-
Elcano expedition. He also served as an assistant to Ferdinand
Magellan en route to Molucca Islands. Pigafetta’s journal served as the
basis for his travelogue. Which of the following best describes the
importance of Pigafetta’s travelogue to world history?
a. Pigafetta’s narration about the first world circumnavigation was
one of the greatest achievements in the history of navy
exploration and discovery.
b. Pigafetta’s documentary evidence doesn’t relate to the
geographical discoveries of the 16th century.
c. Pigafetta’s notes has no exact interpretation of the
circumnavigation making it unclear to the historians.
d. Pigafetta’s evidence were not reliable as it would be unbelievable
for them to understand the local folks of Philippines.
8. Jacinto wrote his famous “Kartilya ng Katipunan” (Primer of the
Katipunan). It was one of the most important Katipunan documents.
Also, 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”. Which of the following statement/s is/are part of the
14 tenets in the Kartilya ng Katipunan?
I. True piety is the act of being charitable, loving one's fellowmen,
and being judicious in behavior, speech and deed.
II. A life that is not dedicated to a noble and divine cause is like a
tree without a shade, if not, a poisonous weed.
III. A deed that is motivated by self-interest or self-pity and done
without malice lacks propriety.
a. I only.
b. II only.
c. I, II, and III
d. none of the above
9. Sairami is one of the most well-known Attorney in town, she always
helps her clients to solve problems and search for the truth and justice
in court. What Kartilya does Attorney Lala adhere?
a. To a man with a sense of shame, his word is inviolate.
b. Defend the oppressed and fight the oppressor.
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c. Do not waste your time. A time lost is lost forever.

d. A wise man is someone who is careful in all that he says.
10. The Hammurabi’s Code, a well-preserved Babylonian Code, also
known as the law of retaliation, adheres to the principle, “An eye for
an eye, a tooth for a tooth”. This means that whoever commits an
injury should be punished in the same manner as that injury. For
example, “If a man put out the eye of another man, his eye shall be
put out in the same manner”. What rule in the code of conduct of
Kartilya is comparatively related and observed in the Hammurabi’s
code?
a. Treat every person equally.
b. Do not do unto others what you do not want others do unto
you.
c. A deed that is motivated by self-interest or self-pity, if not lacks
nobility.
d. Every Katipunero is treated equally no matter what race or
educational background he has.
11. Ferdinand Magellan is often credited as the first person to
circumnavigate the globe. This is partially true. Although Magellan
himself did not survive the entire voyage, his expedition completed
the first entire circumnavigation of the planet. Magellan’s voyage
around the world brought significant changes to Europe, to Asia and
the world. These changes include both positive and negative results.
The following are the results of Magellan’s voyage, EXCEPT;
a. For the first time, man circumnavigated the world, thereby
proving that the Earth is round.
b. It made the Europeans aware that the greatest of all oceans
lies between the New World and Europe.
c. It enhanced the geographical knowledge and motivated the
Europeans to explore and conquer the Pacific.
d. It paved the way for the colonization of the Philippines.
12. Eight tenet of the Kartilya ng Katipunan: Defend the oppressed and
fight the oppressor. Which of the following best explains the said
tenet?
a. A Katipunero who does not have a purpose lives a useless life.
b. A true Katipunero values honor more than his personal
interest.
c. A Katipunero must protect the weak and fight those who
oppress the weak.
d. A Katipunero must give importance to women.
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13. Sixth tenet of the Kartilya ng Katipunan: To a man with a sense of

shame, his word is inviolate. Which of the following best explains the
said tenet?
a. A Katipunero who has a sense of shame must be a man of
his word.
b. A Katipunero is careful with what he says and keeps the
things that must be kept secret.
c. A Katipunero must lead his family to the right path.
d. Every Katipunero is treated equally no matter what race or
educational background he has.
14. 14th tenet of the Kartilya ng Katipunan states that, “When these
teachings shall have been propagated and the glorious sun of freedom
begins to shine on these poor islands to enlighten a united race and
people, then all the loves lost, all the struggle and sacrifices shall not
have been in vain.” Which of the following best explains the said
tenet?
a. A deed carried out for the sake of fame is not worthy of
praise.
b. It shows the sense of hopefulness for the motherland and
that all the sacrifices made is not all for the naught.
c. A Katipunero must give importance to time. For the
Katipunan, a time that is lost will never be back.
d. A Katipunero is careful with what he says and keeps the
things that must be kept secret.
15. Second tenet of the Kartilya ng Katipunan states that, “A deed that is
motivated by self-interest or self-pity and done without sincerity lacks
nobility.” Which of the following best explains the said tenet?
a. A deed carried out for the sake of fame is not worthy of
praise. It is all about doing the right thing.
b. True act of kindness for a Katipunero is in the love and
service he renders to other people and not the other way
around.
c. A true Katipunero values honor more than his self-
interest.
d. A Katipunero who has sense of shame must be a man of
his word.

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REFERENCES

Altez, J. L. (2017). “Lessons from Mamasapano”. Philippine Daily

Inquirer.

Retrieved from [Link]

mamasapano-2: retrieved July 9, 2019

Candelaria J.L. and Alporha, V. C. (2018). Readings in Philippines

History. Manila: Rex Bookstore Inc.

Chapter 2: Content and contextual analysis of selected primary source

(2020). [Online] Retrieved from
[Link]
contextual-analysis-of-selected-primary-sources-in-philippine-
history> [Accessed 7 July 2020].

Commision on Higher Education (CHEd) (2017). Readings in Philippine

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First Voyage around the World by Magellan (2017). KUPDF. Retrieved

from [Link]
magellandocx5c7c5c86e2b6f5a629ffccf9_pdf

Garcia, C. D. (2015). Philippine History and Government for College

Students. Revised Edition. Philippines: Books Atbp. Publishing
Corp.

Garcia, C. D. (2015). The Filipinos and their Struggles for Freedom and
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Philippines: Books Atbp. Publishing Corp.

Ocampo, A. (2019). “The Battle of Mactan, according to Pigafetta:

Philippine Daily Inquirer. Retrieved from
[Link]
according-to-pigafetta

Lupang Hinirang (2020). [Link]. Retrieved from

[Link]
Philippine Center for Masonic Studies (2006) Kartilya ng
Katipunan:Independent grand lodge F & AM of the Philippine
Islands from [Link]
[Link]

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

& E Publishing
________________________________________________________________
48 Readings in Philippine History
Content and Contextual Analysis of Selected Primary Sources Midterms
_________________________________________________________

ANSWERS TO THE PRE-TEST

1. TRUE
2. FALSE - are
3. TRUE
4. TRUE
5. TRUE
6. TRUE
7. TRUE
8. TRUE
9. TRUE
10. FALSE – June 12, 1898

ANSWERS TO THE POST-TEST

1. c. They fought against each other.

2. c. To a man with a sense of shame, his word is inviolate.
3. d. The 22 men were all slain by the natives and Henry and
Serrano ask for a ransom.
4. d. The three types of historical sources are used in weaving
narrative.
5. a. Due to the failure of the reform movement of Rizal and
Marcelo H. Del Pilar
6. d. One should submit himself/herself to an entity/person whom
he/she thinks is dominant by wealth or by power.
7. a. Pigafetta’s narration about the first world circumnavigation
was one of the greatest achievements in the history of
navy exploration and discovery.
8. d. none of the above
9. b. Defend the oppressed and fight the oppressor.
10. b. Do not do unto others what you do not want others do unto
you.
11. b. It made the Europeans aware that the greatest of all
oceans lies between the New World and Europe.
12. c. A Katipunero must protect the weak and fight those who
oppress the weak.
13. a. A Katipunero who has a sense of shame must be a man of his
word.

________________________________________________________________
49 Readings in Philippine History
Content and Contextual Analysis of Selected Primary Sources Midterms
_________________________________________________________

14. b. It shows the sense of hopefulness for the motherland and that
all the sacrifices made is not all for the naught.
15. a. A deed carried out for the sake of fame is not worthy of
praise. It is all about doing the right thing.

________________________________________________________________
50 Readings in Philippine History
 GENERAL EDUCATION DEPARTMENT

Evaluated: Rose Ann Bantilan Verified: Gretchen B. Patenio

LPT, Course Coordinator DEAN, General Education Department

Approved: ODIEIM