Readings in Philippine History: Reviewer for Midterms

Definition of History

Origins of the Word ● The word “history” is derived from the Greek word “istoria”, which means learning.
● As defined by Aristotle, it was a systematic account of a set of natural phenomena whether
non-chronological or not.
● Eventually, the Latin equivalent “scientia” was used more regularly to designate
non-chronological systematic accounts of natural phenomena.
● On the other hand, the word history itself was now used exclusively to refer to accounts of
phenomena, especially of human affairs, in chronological order.

Issue of History ● History, which deals with the past, is primarily concerned with the reconstruction of it. The
complication here is that most events from the past are beyond recall, thus, historical
knowledge is limited due to incomplete records since humans do not always record what is
happening around them.

Credibility of History ● In history, only a part of what you’ve observed will be remembered. Then, only a part of what
you remember will be recorded. And then only a part of what you’ve recorded will survive
after decades, and lastly, only a part of what survived will the future historian talk about and
some of it may not even be credible.
● Having said this, we can say that there is no such thing as a complete history of
“history-as-actuality”. There is only a history as-record since we all based the past on the
surviving records of it.
● History then is only the expressed part (what was written or said) of what was understood
from the credible part of the sources. Your task then is not to acquire the complete
knowledge of the past since this is impossible.
● Rather, it is to recreate (not create) a very similar “image” of the past from the sources
available to you. But of course, not all sources are always credible.

Historical Method vs Historiography

Historical Method ● It is the process of critically examining and analyzing the records of the past.
● Fact-checking history in a crucial way.

Historiography ● It is the imaginative reconstruction of the past from the data derived from the historical
method.
● Recreating historical events in one’s mind based on facts.

Defining Historical Sources

Sources ● Sources are items that provide information or proof.

● It is one of the main pieces of evidence of a historical event.

Primary Sources vs Secondary Sources

Primary Sources ● They are simply sources that are created during the period in the study.
● Creators of primary sources are those who existed during the moment of writing or creating.
● Primary sources can be texts, eyewitness accounts, testimonies, documents,
autobiographies, artifacts (note that they are not the events themselves), and even creative
works (such as videos, artworks, films, etc.).
● For example, 500 years from now, your output for an upcoming activity for Module 2.3
(editorial cartoon) will be considered as a primary source about 2020 since it was created
during 2020, by someone who existed in 2020.

Secondary Sources ● Secondary sources, on the other hand, are sources that are already interpreted and analyzed
data from primary sources.
● This means, unlike primary sources, they are not created during the period in question.
● They are created after the period under study.
● It is created by someone not present during the event which means they are often removed
from the event itself.
● Examples of primary sources are history textbooks, written analysis, criticisms,
commentaries, encyclopedias, etc.
 External Criticism vs Internal Criticism

External Criticism ● Deals with the form and asks “Is this authentic?” “Is the document forged? Fake?
Fabricated?”
● To determine a document’s authenticity, the following are analyzed:
a. Date
b. Author’s handwriting, signature, and seal
c. Inconsistencies in writing style
d. Inconsistencies about events
e. Origin of the document
f. Semantics
g. Clearness in meaning
● Some examples of external criticism are the following:
a. Identifying whether the paper used in a document made in the 19th century has
aged according to the period.
b. Identifying the origins of a historical artifact.
c. Identifying the previous owners of a historical painting.

Internal Criticism ● Deals with the content and asks “Is this credible?”, “Is what’s written credible? Truthful?”
● To determine a document’s credibility, the following are analyzed:
a. Identifying the author (what are his attitudes? Is he reliable? His mental process?)
b. The author’s willingness and ability to tell the truth (How near is he to the event? Is
he a competent witness? How’s his/her degree of attention? Is he/she telling
falsehoods consciously or not?
c. Corroboration of historical facts (Let’s read the other accounts about the event. Are
they the same? What are the differences and similarities?
● Some examples of internal criticism are the following:
a. Understanding how an author’s background may have affected his perspective
towards an event he/she is writing about.
b. Comparing the information found in a historical document with other pieces of
evidence to see if the facts are substantiated.
c. Knowing an author’s reason or motivation for writing an account about a particular
event.

“Memoirs of a General” by Santiago Alvarez

Santiago Alvarez ● Santiago Alvarez was not only an eyewitness but also an active participant during the Tejeros
Convention and the Revolutionary battle between the Spanish and The Philippines.
● He is also known as Mayor Apoy in the Tejeros Convention and the one who narrated what
happened during the assembly.
● He is also part of the Magdiwang Council who’s lead by Supremo Bonifacio.

Before the Tejeros ● It was in the midst of the revolutionary war between the Philippines and Spain, where forces
Convention in Cavite are losing against them. Thus, on March 25th of 1897, the Tejeros Convention was
created to find a way to defend their territory.
● Despite that, instead of discussing the issue at hand, they were tackling what kind of
government they should have and how to establish it.
● Before the Tejeros Assembly, Magdiwang Secretary of War Ariston Villanueva found out that
some of their leaders were already accepted by Daniel Tirona of Magdalo to be allies.
● Another piece of information he discovered was that Tirona was planning to sabotage the
convention.
● With that being said, he alerted Capt. Gen. Apoy, who prepared themselves with troops in
case something went wrong.

Timeline in the Tejeros ● Secretary Jacinto Lumbreras announced the convention to start, as well as the issue to be
Convention according to addressed on the territorial defense of Cavite.
Santiago Alvarez ● One of the members of the Magdiwang faction, Severino de las Alas, proposed tackling the
formation of the Philippine government before discussing the main issue.
● Mr. Lumbreras gave out a speech regarding the Katipunan’s way of using civil power and
their definition of their administrative support throughout the country.
● Andres Bonifacio interpreted the “K” as “Kalayaan” as the symbol used in the revolutionary
flag of the Katipunan people. Although, de las Alas argued that the symbol did not imply
their government system whether if it is democratic or not.
● Antonio Montenegro of the Magdalo faction supported Severino de las Alas’s opinion,
quarreling the revolutionary being called “a pack of bandits or wild, mindless animals”. In
response, Capt. Gen. Apoy fought for the people of Katipunan.
● The chairman sets up the election as Bonifacio announces the democratic guidelines of the
said event.
● Diego Mojica, Secretary of Magdiwang, told Bonifacio that many ballots had been written
out but the respondents had not done so. He disregarded the Mojica’s admonition and went
 about his duties as if nothing strange had occurred.
● Mr. de las Alas suggested Andres Bonifacio be the Vice President as he received the highest
votes secondly to Emilio Aguinaldo, who became the first President of the Philippines.
However, no one answered, hence the election was continued by Bonifacio.
● The Supremo continued to lose until he surpassed to be the Secretary of the Interior.
Suddenly, Daniel Tirona sought to remove him from his recent position due to his lack of
educational attainment in law and wanted them to replace him with Jose del Rosario since
he is a lawyer.
● He got insulted that he demanded an apology from Tirona, which prompted him to make
threats with his gun. Tirona escaped in fear and ran away from the assembly without a word.
● The convention was halted by Andres Bonifacio, who ruled all proceedings as null and void.

Customs of the Tagalogs by Juan de Plasencia

Juan de Plasencia ● The author, Joan de Plasencia de Puerto Carrero or must be known as “Juan de Plasencia”
was born to an illustrious family of Portocarreos in Plasencia in the early 16th century.
● The king of Spain commanded the Spanish friar, Juan de Plasencia, to write down a
document that focuses on the culture, traditions, norms, mores, social status, and beliefs of
the Tagalog.
● On July 02, 1578, Juan de Plasencia arrived in the Philippines, and upon arriving, he right
away joined forces with another missionary.
● He wrote the Customs of Tagalog based on his observations and judgments regarding the
life of the ancient Filipinos.
● It was mentioned from the letter of Juan de Plasencia that he obtain the “simple truth”.
Simply, his observations were based merely on how the Spaniards helped the Filipinos in the
development of their customs and traditions.

Customs of the Tagalogs ● The document discusses the different customs prevalent in the Philippine Islands before the
Spaniards came along.
● The first part of the document tackles the datos, barangays, justice, family matters, as well as
the social categories: masters and slaves.
● The second part tackles their idolatry, superstitions, and burial traditions.

Tagalogs ● They were categorized by their native language between the Malay nations.

Barangay ● They were originally sailboats from the Malay colonists (primitively called “balangay”).
● This barangay in its origin was a family of parents and children, relations, and slaves.
● A small, local unit of government consisting of less than 30 to 100 families; which was
governed by datos or chiefs.
● This became the community of villages in each city as we still have today.

Dato ● They called their chiefs “datos”, as those who were highly respected for commanding in
conflicts.

Social Classes ● There was a caste system amongst the people in a barangay which was divided into three
factions: Nobles, Commoners, and Slaves.
○ Nobles
■ Also known as the “maharlica”, did not have to pay tax or tribute to the
dato, but were required to assist him in battle at their own cost.
■ The nobles in Pila de Laguna are required to pay annually a hundred
gantas or 241.9 kilograms of rice to the dato because if another dato
occupied the lands, this is their payment to the dato. The chief often offers
them a feast.
■ Those who were born as a maharlica shall continue to be so forever
however, they may become slaves.
■ The leader prepared a feast for them ahead of time, and they split the
spoils afterward.
■ If the maharlicas had children with slaves, the mother and the children
would become free. If the noble had children with a woman slave, she is
obliged to pay the master half of her gold tael, due to her inability to work
that might cause miscarriage or death. Half of the child is free, however, if
the father is unable to support him, the child will become a slave.
■ It is difficult for the nobles to move to another village without payment, it
can cause war between the barangays. If a person marries someone from
a different village, the children are parted as well.
○ The Commoners
■ Known as “aliping namamahay”.
■ They are married and serve their master, whether he be a dato or not, with
half of their cultivated lands, as was agreed upon in the beginning.
■ They live in their own houses and are lords of their property and gold.
 ■ 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 village and carried with him, but they would remain in their native
village, doing service there and cultivating the sowed lands.
■ If any person among those who were made slaves through war, by the
trade of goldsmith, or otherwise, happened to possess any gold beyond
the sum that he had to give his master, he ransomed himself, becoming a
commoner.
○ Slaves
■ The slaves are called “aliping sa guiguilir”.
■ They serve their master in his house and on his cultivated lands and may
be sold.
■ The master grants them, should he see fit, and provides that he has
profited through their industry, a portion of their harvests, so that they
may work faithfully.
■ For these reasons, servants who are born in the house of their master are
rarely, if ever, sold. That is the lot of captives in war, and those brought up
in the harvest fields.
■ The slaves are not free; therefore, they cannot be sold.
■ They are rewarded with a portion of their master’s harvest for being
faithful.
■ If a servant was born in the comfort of their master’s house, are often sold.
■ If any person who became slaves, due to the war or by trade, any gold in
their possession that is beyond the sum of his payment to his master, he
can be ransomed; therefore, becoming a namamahay. Because the
alcaldes-mayor do not understand this, the people have adopted the
practice of abducting the children of the aliping namamahay and using
them as servants in their households, which is illegal.
■ If the aliping namamahay should appeal to justice, it will be proven that he
is an aliping like his father and mother before him, and no decision is
made whether he is a namamahay or guiguilir. Without further
proclamation, he is deemed an alipin.

Tael ● It is a type of currency used in Southeast and East Asia, which is found to be used based on
Fr. Juan de Plasencia’s Customs of the Tagalogs.

Property ● The land area was divided among the whole barangay and no one from another barangay
could cultivate their lang unless they inherited or bought it.
● The tingues are the lands that cannot be divided and were commonly owned by the
inhabitants of the barangay.
● Any individual that starts to clear any land area may sow in it. There was also a shared fishing
area for the inhabitants of the barangay.

Law / Justice System ● The dato will investigate and sentence any disorder in the barangay. If any of the litigants
believed he had been wronged, an arbiter was unanimously appointed from another village
or barangay, whether he was a dato or not, because they had some fair and just men who
were said to deliver true judgment according to their conventions for this reason.
● When a dispute arose between two chiefs, they summoned judges to act as arbiters to avoid
conflict; they did the same if the disputants belonged to two separate barangays. They had
to drink at this ceremony, with the plaintiff inviting the others.
● They had regulations that made it illegal for a man of low social status to offend a chief's
daughter or wife, as well as witches and others of the same class.
● They did not sentence anyone to slavery unless he deserved to die.
● The witches were executed, and their children and collaborators were sold into slavery by the
chief after he had compensated the injured individual.
● Other offenses are paid by gold. If a person cannot afford to bail, he can serve by offering half
of his cultivated lands and produce to his master and will be clothed and fed by his master. If
a relative paid, the convicted person must serve as a slave.
● Concerning loans and debts, the debtor is sentenced to a life of hardship; as a result,
borrowers become slaves, and the loan is paid by the children after the father's death. If you
don't, you'll have to pay twice as much.

Marriage Customs ● Men were in general, monogamous; while their wives are called “Asawa”.
● Courtship begins with Paninilbihan.
● Marriage between couples belonging to different social classes was not common.
● Before marriage, the man requires to give a dowry:
○ Bigay-kaya (a piece of land or gold)
○ Panghihimuyat (a gift for the bride’s parents)
○ Bigay-suso (for bride’s wet nurse).
 ● The males present dowries to the women's parents:
○ If the wife does not have a father, mother, or grandparents, she is entitled to her
dowry.
○ If the dowry has not been spent, it is split with the rest of the estate among the
children when they die.
● Divorce was limitedly permitted back in the Pre-Colonial Era.
● Several grounds of divorce are:
○ Adultery
○ Abandonment on the part of the husband
○ Cruelty
○ Insanity
● There are certain rules to divorce before their child’s birth:
○ If the wife left her husband for marrying another, all dowry will be given to the
husband.
○ If the wife left her husband without marrying another, the dowry is returned.
○ If the husband left his wife, half of the dowry will be lost and half will be returned.

Inheritance ● Unless the father and mother showed minor bias by giving two or three gold taels, or
perhaps a gem, the legitimate children of a father and mother inherited equally.
● When the parents offered a dowry to any son, and the dowry was more than the money
given to the other sons to marry him to a chief's daughter, the excess was not counted in the
total property to be shared. However, anything else that should have been given to any son,
even if it was out of need, was taken into account when the property was divided unless the
parents declared that such a bestowal was made outside of the inheritance.
● If a man had children by two or more legitimate women, each child received his mother's
inheritance and dowry, as well as the share of his father's estate that fell to him out of the
entire estate.
● If a man had no legal children but only children with an unmarried woman, or inaasava, the
latter inherited everything. If he had a kid with a slave woman, that child was entitled to the
same share as the other children. Only the deceased's father, grandparents, brothers, or
closest relatives received the inheritance.
● Adopted children receive a sum equal to the amount paid for their adoption. For example, if
one gold tael was provided so that the child could be adopted after the first father died, the
child received two taels as an inheritance. However, if this child dies before, his children are
not entitled to receive from the second father.

Idolatry / Worship ● There are no temples dedicated to the performance of sacrifices, the veneration of their idols,
or the general practice of idolatry in any of the Filipinas Islands' settlements. This is because
their word simbahan means "temple" or "place of adoration."
● When they wanted to celebrate a celebration, they used to do it in the huge residence of a
chief, which they named “pandot”, or worship.
● They built a temporary shed on each side of the home with a roof, called sibi, to protect the
collected people from the rain when it rained. They built the house in such a way that it
could accommodate a large number of people, splitting it into three compartments in the
manner of ships.
● Small lamps, known as sorihile, were placed on the home's posts, and one huge lamp,
ornamented with leaves of the white palm fashioned into a variety of designs, was placed in
the center of the building.
● They also gathered a large number of drums, both large and small, which they beat in
succession for the duration of the feast, which was usually four days. During this time, the
entire barangay, or family, came together and participated in nagaanitos, or communal
worship. For the time mentioned, the house was referred to as a temple.
● The people believed in the anito, the soul or spirit of their ancestors.
● There was one named among their numerous idols. They were particularly devoted to
Badhala. The term appears to be either "all-powerful" or "creator of everything."
● They also venerated the sun, which is nearly universally revered and cherished by heathens
because of its beauty. They worshipped the moon as well, especially when it was new, when
they celebrated with great jubilation, worshipping it and welcoming it.
● Except for the morning star, which they called Tala, some of them also worshiped the stars,
but they did not know their names like the Spaniards and other cultures do.
● They were aware of the "seven small goats" [the Pleiades] as well as the seasons, which they
referred to as Balatic (small cluster of stars) and Mapolon (big cluster of stars).
● Dian masalanta, the patron of lovers and generation, was another idol they had.
● Lacapati and Idianale were patrons of cultivated areas and husbandry, respectively. They
admired water lizards known as buaya, or crocodiles since they were afraid of being hurt by
them. They were even in the habit of tossing a portion of what they carried in their boats into
the water or laying it on the bank to feed these animals.

Superstitions ● If they encountered a bird known as the Tigmamanuguin singing in a tree or anyone who
sneezed, they would return to their home as it is a bad omen or a sign of bad luck.
● The cultivation of the land, reckoned by moons, and the diverse effects created on trees
 while yielding flowers, fruits, and leaves dictated the years, months, and days for these locals.
(In other words, they have no calendars and relied on nature.)
● They used to offer sacrifice by proclaiming a feast and offering what they had to the devil.
This was done in front of the idol, which they anoint with aromatic perfumes like musk and
civet, as well as gum of the storax-tree and other odoriferous woods, and praise with lyrical
lyrics spoken by the presiding priest, male or female, known as catolonan.
● The devil was known to enter the body of the catolonan on occasion, taking on her shape
and look and filling her with such hubris. Goats, fowls, and swine were the sacrificed animals.
The devil incarnated himself in some regions, particularly in the mountains, and assumed
the shape of his minister.
● People of rank performed the ceremony of offering animals and their heads to an idol, and
the festivities lasted thirty days. The following were the reasons for providing this sacrifice
and adoration: the healing of a sick person, a safe voyage for those embarking on the sea, a
fair harvest in the cultivated fields, a favorable outcome in conflicts, successful childbirth, and
a happy marriage outcome.

Witches and Creatures ● The distinctions made among the priests of the devil were as follows:
○ The first, known as catolonan, was either a man or a woman who’s an officiating
priest. This was a prestigious position among the indigenous, and it was usually
held by individuals of status, a rule that applied to all of the islands. Priests used
their charms to cause diseases, which were capable of bringing death in proportion
to the degree and efficacy of the witchcraft. They also have a traditional practice in
which young females are blindfolded for four days and four nights before their
monthly cycles. The old men claimed that they did this so that the girls would be
able to have children and find husbands who would suit them.
○ The second group was known as mangagauay, or witches, who tricked people by
claiming to be able to treat the sick. They could extend life for a year by tying a live
serpent to the waist, which was thought to be the devil, or at least his substance.
This office was general throughout the land.
○ The third they called manyisalat, which is the same as magagauay. These priests
had the power of applying such remedies to lovers that they would abandon and
despise their wives, and in fact, could prevent them from having intercourse with
the latter. If the woman, constrained by these means, were abandoned, it would
bring sickness upon her; and on account of the desertion,male’s she would
discharge blood and matter. This office was also general throughout the land.
○ The fourth was known as mancocolam, and whose job was to release fire from
himself once or twice a month. This fire could not be extinguished; nor could it be
thus emitted except as the priest wallowed in the ordure and filth which falls from
the houses; and he who lived in the house where the priest was wallowing to emit
this fire from himself, fell ill and died. This office was general.
○ The fifth was called hocloban, are a type of witch who kills their victims without the
need for medicine by simply lifting their hands. If they wanted to heal those who
had been harmed by their charms, they used additional charms. This happened at
Catanduanes, a small island off the coast of Luzon.
○ The sixth was known as silagan, and it was his job to cut out someone's liver and
consume it if they spotted someone dressed in white. Furthermore, this is not a tale;
at Calavan, they tore out all the intestines of a Spanish notary in this manner
through the anus. It also happened in Catanduanes.
○ The seventh was known as magtatangal, and his goal was to show himself to a
large number of people at night, without his head or entrails. In this manner, the
devil strolled around and carried, or pretended to carry, his head to various
locations, returning it to his body the next morning. Although indigenous claim to
have seen it, it appears to be a legend, as the devil most likely led them to believe it.
○ The Tagalog people of the Philippines' Visayas region spoke of an eighth person
known as osuang, which means "sorcerer." They claim to have seen him fly and that
he murdered men and ate their flesh. This was among the Visayan islands; none
existed among the Tagalog.
○ Mangagayoma were witches who used herbs, stones, and wood to create charms
for lovers that would infuse the heart with love. They fooled the people, though
occasionally with the help of the devil, they were able to achieve their goals.
Another group of witches who utilized sorcery to acquire influence over others was
the ninth.
○ The tenth was called sonat, which means "preacher" in English. It was his job to
assist someone in dying, at which point he would forecast whether the soul would
be saved or condemned. This office served the entire island chain. Because of its
esteem, it was not permissible for it to be fulfilled by anybody other than those of
high standing.
○ Pangatahojan, the eleventh, was a fortune-teller who foretold the future. This office
served all of the islands.
○ The twelfth, bayoguin, denoted a "cotquean," or a man whose nature was more
feminine.
● There were also ghosts, which they called vibit; and phantoms, which they called
 Tigbalaang.
● They had another deception—namely, that if any woman died in childbirth, she and the child
suffered punishment; and that, at night, she could be heard lamenting. This was called
patianac.

Death Ritual ● For four days, they mourned their deceased, lay them on a boat, and buried them beneath a
little house or porch. If the deceased was a warrior, a surviving slave was bound beneath his
body until he died in this dreadful manner.
● The Aetas, or Negrillos who lived on this island, used a similar but different method of burial.
They excavated a deep, perpendicular trench in which to bury the deceased, leaving his head
or crown exposed, and on top of which they placed half a cocoa-nut as a shield. Then they
went after an Indian, killing him in retaliation for the death of the Negrillo.
● Some non-believers said that there was another life of rest that they called maca, as if we
should say "paradise" or "village of rest."
● They said that no one would go to paradise since only Bathala, "the creator of all things,"
ruled from on high.
● Other pagans claimed that all the wicked went to Casanaan, where the demons known as
sitan reside.

The 1898 Declaration of Philippine Independence by Ambrosio Rianzares Bautista

Ambrosio Rianzares ● He was born on December 7, 1830, and died on December 4, 1903, in the province of Laguna.
Bautista ● He is a distant relative of national hero, Dr. Jose Rizal, who regarded him as his “Tiyo
Bosyong.”
● He waved the Philippine flag in that iconic scene at Gen. Emilio Aguinaldo’s house in Kawit,
Cavite province.
● He was a lawyer and an author of The 1898 Declaration of Independence.
● He also helped in publishing the La Solidaridad as the organ of the Propaganda Movement.
● What makes him beyond belief is that he is a member of La Liga Filipina, Cuerpo de
Compromisarios, and La Propaganda.

1898 Declaration of ● The context of the documents was to proclaim the sovereignty and independence of the
Philippine Independence Philippines from the colonial rule of Spain. The Philippines declaration of independence
occurred in Kawit, Cavite on June 12, 1898, Filipino revolutionary forces under General Emilio
Aguinaldo proclaimed the sovereignty’s and the independence of the Philippine island from
Spanish colonization after the latter was defeated at the Battle of Manila Bay on May 1, 1898,
during the Spanish-American War.
● The document discusses the Filipinos' independence from Spanish rule. It says that Filipinos
will suffer even further under the Spanish rule and that our lives will be jeopardized in the
future. Anyone who does not obey the laws and regulations of the time is more likely to be
victimized and killed by the Spaniards.
● They commemorate this independence to their fallen fellow countrymen who were victims
of the abuses, stating the deaths of Dr. Don Jose Rizal, Dr. Don Jose Burgos, Don Mariano
 Gomez, and Don Jacinto Zamora.
● The declaration was not recognized by the United States nor Spain, as they later sold the
Philippines to the United States in the 1898 Treaty of Paris and which ended
Spanish-American War.

Philippine Flag ● White triangle

○ Signifies the distinctive emblem of the KKK
● 3 stars
○ Signifies Luzon, Panay, and Mindanao
● The sun
○ Represents the gigantic steps made by the sons of the country and is a symbol of
most Spanish colonies
● The 8 rays
○ The 8 provinces placed under Martial law when the revolution broke out:
■ Manila
■ Cavite
■ Bulacan
■ Pampanga
■ Nueva Ecija
■ Bataan
■ Laguna
■ Batangas.
● The colors blue, red, and white
○ Commemorates the flag of the United States of America as a manifestation of
gratitude.

Kartilya ng Katipunan by Emilio Jacinto

Emilio Jacinto ● Renowned in Philippine history as the "Utak ng Katipunan," was a brilliant and courageous
young veteran who served as the heart and mind of Andres Bonifacio's revolutionary
organization, the Katipunan.
● During his brief life, he aided in the battle for Filipino independence from Spain and outlined
the ethics for Bonifacio's proposed new government.
● He was born on December 15, 1875, in Manila, the son of a famous businessman who had
received a solid education and was well-spoken in Tagalog and Spanish.
● He opted to study law after a brief time at San Juan de Letran College and transferred to the
University of Santo Tomas, where he was classmates with Manuel L. Quezon, the future
president of the Philippines.
● Jacinto left school when he was 19 and joined with Andres Bonifacio and others to form the
secret revolutionary society called Katipunan or KKK, then arrest his hero,Dr. Jose Rizal.
● At the age of 21, Emilio became the general in the group guerilla army and took charge of
the fights with the Spaniards near Manila.
● He fought the Spaniards under the revolutionary name “Pingkian”.
● He was the Katipunan's spokesperson as well as its finance planner. Jacinto wrote for the
official Katipunan newspaper, the Kalayaan under the pen name “Dimas-Ilaw.”
● He also penned the official handbook of the movement, called the Kartilya ng Katipunan.

Katipunan or KKK ● A secret revolutionary society led by Andres Bonifacio during the Philippine-Spanish War.
● The KKK was also concerned with the development of Filipinos after complete
independence, which led to the writing of the Kartilya ng Katipunan by Emilio Jacinto.
● Kataas-taasang Kagalang-galangang Katipunan ng mga Anak ng Bayan

Influencing Factors of the ● Enlightenment in Europe

KKK ○ 19th-century liberalism was at an all-time high during this period. The ideas of
freedom and equality were widespread. Immanuel Kant, a known German
philosopher, best summed up enlightenment: “Dare to know! Have the courage to
use your reason!”
● French Revolution
○ The French revolution of 1789 was the culmination of the vision of enlightenment –
throwing out old authorities to remake society along rational lines. The motto of this
revolution, which echoes liberalism, was “Liberty, Equality, Fraternity!”
● Masonry in the Philippines
○ By 1889, Graciano Lopez-Jaena organized a Masonic lodge in Barcelona, hence the
root of Philippine Masonry. As the fraternity grew in the Philippines, the Spanish
friars were alarmed with this and branded them as insurrectos (insurgents). Masons
were arrested, tortured, and exiled. The most prominent members of the KKK were
masons. During the revolution, the Spanish friars believed that the root of all
problems in the Philippines was Masonry and the KKK.
● La Liga Filipina
○ In 1892, Jose Rizal arrived home and, with the support of Masonic leaders,
established La Liga Filipina (The Philippine League). Unfortunately, he was arrested
 and deported. This was a sign that the reform movement was failing.

Reform ● It is a way for demanding changes through peaceful means.

● The reform movement wanted the Philippines to be a province of Spain. When the country
becomes a province, then the Filipinos will be Spanish citizens who will enjoy equal rights
with those from Spain.

Revolution ● It is a way of changing society through violent means, particularly an armed struggle.
● The failure of the Reform movement initiated by the Ilustrados (enlightened; Filipinos who
received higher education especially from Europe) led to the birth of a revolutionary
movement.

Kartilya ng Katipunan ● It is a guidebook for new members of the organization, which laid out the group's rules and
principles.
● They had three objectives:
○ Political
■ Separation of the Philippines from Spain
○ Moral
■ Practice good manners
■ Hygiene, and morals
■ Rejection of religious fanaticism
○ Civic
■ Self-help
■ The defense of the weak, poor, and oppressed

Mga Aral nang Katipunan 1. Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na
ng mga Anak Ng Bayan / walang lilim, kundi damong makamandag. / The life that is not consecrated to a lofty and
Katipunan Code of reasonable purpose is a tree without a shade, if not a poisonous weed.
Conduct a. The first code of conduct simply tells us that we must have a purpose-driven life.
We must know how to set our goals and find meaning in our life because without
knowing our purpose, we will suffer from unwanted situations.

2. Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang nasang

gumawa ng kagalingan, ay di kabaitan. / To do good for personal gain and not for its own
sake is not virtue.
a. This means that we must not be selfish. We must do good deeds, not to earn
praises but to show it with our whole heart since a deed was done only for fame,
which is not worthy to be called good.

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. / It is rational to be charitable
and love one's fellow creature, and to adjust one's conduct, acts and words to what is in itself
reasonable.
a. It gives us the real definition of a true act of kindness – Being kind is simply seen by
the service and love one gives to his/her fellowmen without asking anything in
return.

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. /
Whether our skin be black or white, we are all born equal: superiority in knowledge, wealth
and beauty are to be understood, but not superiority by nature.
a. We are all born to be equal no matter what race, status, and educational
background we have. Our society may have divided us into groups but we must all
understand that no one is superior to anyone. It highlights equality.

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. / The honorable man prefers honor to
personal gain; the scoundrel, gain to honor.
a. A good person must understand that honoring oneself also means he or she values
honor rather than personal interest. True honor means having a high moral
standard of behavior.

6. Sa taong may hiya, salita’y panunumpa. / To the honorable man, his word is sacred.
a. We should be men of our own words. Whatever is said must be done. We must do
things that we promised because we can never take back what we have been said.

7. Huwag mong sasayangin ang panahun; ang yamang nawala’y magyayaring magbalik;
nguni’t panahong nagdaan na’y di na muli pang magdadaan. / Do not waste thy time:
wealth can be recovered but not time lost.
a. Everyone must understand the importance of time. We usually focus on worrying
about different material things. This code of conduct tells us to treasure time
 because we can never take it back. In the end, we might end up having regrets for
the things we weren’t able to do. We have made use of our time wisely.

8. Ipagtanggol mo ang inaapi, at kabakahin ang umaapi. / Defend the oppressed and fight
the oppressor before the law or in the field.
a. We don’t have the same strengths but we can help one another. We must choose
to fight for what is right – Fight with the weak people who need your help and
comfort and fight those people who keep on putting others down by oppressing
them.

9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang
dapat ipaglihim. / The prudent man is sparing in words and faithful in keeping secrets.
a. This highlights the importance of trust and confidentiality. A wise man is a man
who thinks of what he says and keeps what is needed to be kept.

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. / On the
thorny path of life, man is the guide of woman and the children, and if the guide leads to the
precipice, those whom he guides will also go there.
a. All of us need to be a model for everyone because whatever they saw in us will also
be followed by the people who see us. A true man leads his family to the right path
by showing them that he is righteous.

11. Ang babae ay huwag mong tignang isang bagay na libangan lamang, kundi isang
katuang at karamay sa mga kahirapan nitong kabuhayan; gamitan mo ng buong
pagpipitagan ang kaniyang kahinaan, at alalahanin ang inang pinagbuhata’t nagiwi sa
iyong kasangulan. / You must not look upon woman as a mere plaything, but as a faithful
companion who will share with you the penalties of life; her (physical) weakness will increase
thy interest in her and she will remind you of the mother who bore you and reared you.
a. This principle is about women. That every woman deserves to be respected and no
man shall see them as an object nor a past time. A man who doesn’t respect a
woman does not respect his mother who gave birth to him. Women deserve to be
loved with full respect and care.

12. Ang ‘di mo ibig na gawin sa asawa mo, anak at kapatid, ay huwag mong gagawin sa
asawa, anak, at kapatid ng iba. / What you do not desire done unto your wife, children,
brothers and sisters, that do not unto the wife, children, brothers and sisters of your
neighbor.
a. Every action that any man does is important. Every action has its consequences. We
must not do bad things against other people if we don’t want other people to do
bad things against us.

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. / Man is not worth more because he is a king, because his nose is
aquiline, and his color white, not because he is a priest, a servant of God, nor because of the
high prerogative that he enjoys upon earth, but he is worth most who is a man of proven and
real value, who does good, keeps his words, is worthy and honest; he who does not oppress
nor consent to be oppressed, he who loves and cherishes his fatherland, though he is born in
the wilderness and know no tongue but his own.
a. The thirteenth principle is about having the right character and good values. A
man’s life is not measured by what is his status in life nor by the things that he
possess. Instead, it is in his character and his love for the native land.

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. / When these rules of
conduct shall be known to all, the longed-for sun of Liberty shall rise brilliant over this most
unhappy portion of the globe and its rays shall diffuse everlasting joy among the
confederated brethren of the same rays, the lives of those who have gone before, the
fatigues and the well-paid sufferings will remain. If he who desires to enter (the Katipunan)
has informed himself of all this and believes he will be able to perform what will be his duties,
he may fill out the application for admission.
a. The last code of conduct shows the desire of Emilio Aguinaldo. It emphasizes the
hope he has for everyone and believes that every sacrifices that a Katipunero makes
will always be worth it.
Writers:
Sheney Alexandria Soriano of BSCrim 1-A
Yvan Jhennelle Dizon of BSN 1-A

Hello! We spent hours and days for this reviewer for you to be helped for our first exam in Readings in Philippine
History. The coverage of this reviewer is from Historical Method, Sources of History, Tejeros Convention, Customs of
the Tagalogs, Kartilya ng Katipunan, and Declaration of Independence. Wishing you the best of luck and don’t
hesitate to share this with your class!
- Shen