A LA JUVENTUD FILIPINA

By Jose Rizal
Meaning: This poem encourages the youth to use their language, skills and talents to represent
the Philippines not only for their own benefit, but for the benefit of the entire country. He
challenged the youth to develop their talents especially in the arts, sciences and to help the
others most importantly their fellow Filipinos.

How to put into action the advice of Rizal: I will take every opportunity to use what I know and
have to help others importantly the youth. I believe this generation’s youth needs more guidance
so they can learn to dedicate more time to become more productive and value their sense of
nationality.

Sa Kabataang Pilipino (Tagalog version of “A La Juventud Filipina”)

Itaas ang iyong

Malinis na noo
Sa araw na ito,
Kabataang Pilipino!
Igilas mo na rin ang kumikinang mong
Mayamang sanghaya
Magandang pag-asa ng Bayan kong Mutya!

Makapangyarihang wani’y lumilipad,

At binibigyang ka ng muning mataas,
Na maitutulad ng ganap na lakas,
Mabilis na hangin, sa kanyang paglipad,
Malinis na diwa, sa likmuang hangad.

Ikaw ay bumaba
Na taglay ang ilaw
Ng sining at agham
Sa paglalabanan,
Bunying kabataan,
At iyong kalagiun ang gapos mong iyang
Tanikalang bakal na kinatalian
Ng matulain mong waning kinagisnan.

Ikaw na lagi nang pataas nag lipad,

Sa pakpak ng iyong Mayamang pangarap,
Na iyong Makita sa Ilimpong ulap
Ang lalong matamis
Na mag tulaing pinakananais,
Ng higit ang sarap
Kaysa “ambrosia” at “nectar” na awagas
Ng mga bulaklak.

Ikaw na may tinig

Na buhat sa langit,
Kaagaw sa tamis
Na kay Filomenang Malinis na hiomig,
Sa gabing tahimik
Ay pinaparam mo ang sa taong sakit,
Ikaw, na ang batong sukdulan ng tigas
Sa lakas ng iyong diwa’y nagagawad
Ng buhay at gilas,
At ang alaalang makislap
Ay nabibigayan ng kamay mong masikap
Ng buhay na walang masasabing wakes.

At ikaw, na siyang
Sa may iba’t ibang
Balani ni Febong kay Apelas mahal,
Gayundin sa lambong ng katalagahan,
Na siayng sa guhit ng pinsel mong tanga’y
Nakapaglilipat sa kayong alinman;

Hayo na’y tumakbo! Sapagka’t ang banal

Na ningas ng wani’y nais maputungan
Kayong naglalama’y,
At maipamansag ng tambuling tangan,
Saan man humanggan,
Ang ngalan ng tao, sa di matulusang
Lawak ng palibot na nakasasaklaw.

Malwalhating araw,
Ito, Pilipinas, sa lupang tuntungan!
Ang Lumikha’y dapat na pasalamatan,
Dahilan sa kanyang mapagmahal,
Na ikaw’y pahatdan.

To the Philippine Youth (English version of “A La Juventud Filipina”)

Unfold, oh timid flower!

Lift up your radiant brow,

This day, Youth of my native strand!
Your abounding talents show
Resplendently and grand,
Fair hope of my Motherland!

Soar high, oh genius great,

And with noble thoughts fill their mind;
The honor's glorious seat,
May their virgin mind fly and find
More rapidly than the wind.

Descend with the pleasing light

Of the arts and sciences to the plain,
Oh Youth, and break forthright
The links of the heavy chain
That your poetic genius enchain.

See that in the ardent zone,

The Spaniard, where shadows stand,
Doth offer a shining crown,
With wise and merciful hand
To the son of this Indian land.

You, who heavenward rise

On wings of your rich fantasy,
Seek in the Olympian skies
The tenderest poesy,
More sweet than divine honey;

You of heavenly harmony,

On a calm unperturbed night,
Philomel's match in melody,
That in varied symphony
Dissipate man's sorrow's blight;

You at th' impulse of your mind

The hard rock animate
And your mind with great pow'r consigned
Transformed into immortal state
The pure mem'ry of genius great;

And you, who with magic brush

On canvas plain capture
The varied charm of Phoebus,
Loved by the divine Apelles,
And the mantle of Nature;

Run ! For genius' sacred flame

Awaits the artist's crowning
Spreading far and wide the fame
Throughout the sphere proclaiming
With trumpet the mortal's name
Oh, joyful, joyful day,
The Almighty blessed be
Who, with loving eagerness
Sends you luck and happiness.
DASALAN AT TOCSOHAN
By Marcelo H. Del Pilar
Summary:

It is a mock prayer addressed to the Spanish era friars in the Philippines. It was written by
Marcelo H del Pilar under the name Plaridel. It was satire on the friars' hypocrisy, greed, and
licentiousness which consists of parodies of the Sign of the Cross, the Act of Contrition, the Lord’s
Prayer, the Hail Mary, and The Ten Commandments of God.

In these parodies, Del Pilar attacked the friars by using sharp words. They reflected the
intense cruelty and greed of the Spanish sparrows. Del Pilar changed the prayers to insulting,
offensive, and disgraceful words during the Spanish regime only to affect the friars. This woke
up Filipinos back in the past knowing that their sacrifices, time and offerings don’t go to God,
but instead, falls into the hands of the Spanish friars, who continue their overpower.

Dasalan at Tocsohan (Tagalog version)

Ang Tanda
“Ang tanda nang cara- i- cruz ang ipangadya mo sa amin, Panginoon naming Fraile, sa manga
bangkay namin, sa ngalan nang Salapi at nang Maputing binte, at nang Espiritung Bugaw. Siya
naua.“

Pagsisisi
“Panginoon kong Fraile, Dios na hindi totoo at labis nang pagkatuo gumaga at sumalacay sa akin:
pinagsisihan kong masakit sa tanang loobang dilang pag-asa ko sa iyo, ikaw nga ang berdugo ko.
Panginoon ko at kaauay ko na inihihibic kong lalo sa lahat, nagtitica akong matibay na matibay
na dina muli-muling mabubuyo sa iyo: at lalayuan ko na at pangingilagan ang balanang
makababacla nang loob ko sa pag-asa sa iyo, macalilibat nang dating sakit nang manga bulsa ko,
at nagtitica naman acong maglalathala nang dilang pagcadaya ko umaasa akong babambuhin ka
rin, alang-alang sa mahal na pasyion at pangangalakal mo nang Cruz, sa pagulol sa akin. Siya
naua.”

Ang Amain Namin

“Amain naming sumasaconvento ka, sumpain ang ngalan mo, malayo sa amin ang kasakiman
mo, quitlin ang liig mo ditto sa lupa para nang sa langit. Saulan mo cami ngayon nang aming
kaning iyonh inaraoarao at patauanin mo cami sa iyong pagungal para nang pag papataua mo
kung cami’y nacucualtahan; at huag mo kaming ipahintulot sa iyong manunukso at iadya mo cami
sa masama mong dila. Amen.”

Ang Aba Guinoong Baria

“Aba guinoong Baria nakapupuno ka nang alcancia ang Fraile’I sumasainyo bukod ka niyang
pinagpala’t pina higuit sa lahat, pinagpala naman ang kaban mong mapasok. Santa Baria Ina nang
Deretsos, ipanalangin mo caming huag anitan ngayon at cami ipapatay. Siya naua.”

Ang Aba Po Santa Baria

“Aba po Santa Bariang Hari, inagao nang Fraile, ikao ang kabuhayan at katamisan. Aba bunga
nang aming pauis, ikaw ang pinagpaguran naming pinapanaw na tauong Anac ni Eva, ikaw nga
ang ipinagbubuntonh hininga naming sa aming pagtangis dito sa bayang pinakahapishapis. Ay
aba pinakahanaphanap naming para sa aming manga anak, ilingon mo sa aming ang cara- i cruz
mo man lamang at saka bago matapos ang pagpanaw mo sa amin ay iparinig mo sa amin ang
iyong kalasing Santa Baria ina nang deretsos, malakas at maalam, matunog na guinto cami
ipanalangin mong huag magpatuloy sa aming ang manga banta nang Fraile. Amen.”
Ang Manga Utos Nang Fraile
Ang manga utos nang Fraile ay sampo:
Ang nauna: Sambahin mo ang Fraile na lalo sa lahat.
Ang ikalaua: Huag kang mag papahamak manuba nang ngalang deretsos.
Ang ikatlo: Mangilin ka sa Fraile lingo man at fiesta.
Ang ikapat: Isangla mo ang catauan mo sa pagpapalibing sa ama’t ina,
Ang ikalima: Huag kang mamamatay kung uala pang salaping pang libing.
Ang ikanim: Huag kang makiapid sa kanyang asaua.
Ang ikapito: Huag kang makinakaw.
Anh ikaualo: Huag mo silang pagbibintangan, kahit ka masinungalingan.
Ang ikasiyam: Huag mong ipagkait ang iyong asaua.
Ang ikapulo: Huag mong itangui ang iyong ari.
Itong sampong utos nang Fraile’I dalaua ang kinaoouian.
Ang isa: Sambahin mo ang Fraile lalo sa lahat.
Ang ikalaua: Ihayin mo naman sa kaniya ang puri mo’t kayamanan. Siya naua.
Ang manga kabohongang asal, ang pangala’i tontogales ay tatlo.

Igalang mo ……………
Katakutan mo………… Ang Fraile
At Pag Manuhan mo …..

Dasalan at Tocsohan (English version)

The Sign
The sign of the gospel that you make us Lord our Fraile in our manga corpse, in the name of
Money and the White Leg, and the Spirit Pimp. She got it.

Repentance
My Lord Fraile, a God who is not true and who trembles too much and hurts me: I regret hurting
all hopeful tongue instead of you, you are my executioner. My Lord and my delight I wish to make
it all the more special, I hold firmly to your hope again and again; my pocket pocket, and my
tongue is going to be published in the guise of cheating I hope to make fun of you too, for the
sake of your dear Cruz and your trading, for biting me. He has;

Our Father
We love you, curse your name, your greed is far from us, and your neck rests on the ground for
heaven's sake. Call us now at our table, and make us thy supplication, that thou mayest be
justified when we are sanctified; and do not allow us to be tempted by your temptations and to
deceive us with your evil tongue.

The Barbarian
Barbarian Barbarian Barbarian Fraile'I alcancia is with you in addition to blessing you with
everything, blessed with the box you enter. Santa Baria Mother in Deretsos, pray for us to open
the house today and let us die. She got it.

Aba Po Santa Baria

Dear Santa Bariang King, taking Fraile, you have the livelihood and the sweetness. As a result of
our craving, you are the weeping old Anac of Eve, you are our breath as we mourn here in the
poorest city. What a shame we have found for our manga children, turn to us your own way
before and after your passing with us you will hear us drunken Santa Baria mother loudly, loudly
and wisely, loudly that guerrillas pray that you may not continue with us the manga threat of
Fraile. Amen.
The Manga Order Fraile
The manga command of Fraile is shameless: The first: You adore Fraile above all else. The second:
You don't want to be ruined by the name. The third: You will be staying at Fraile weekends and
holidays. The Fourth: Shame on your father and mother for burying, The Fifth: You will die if you
lose the funeral money. The Sixth: You do not want to commit adultery with his wife. The seventh:
You seem to steal. Anh eighth: You want to make fun of them, even if you lie. The Ninth: You
want to deny your claim. The Tenth: You want to keep your property. These ten commandments
of the Fraile'I are two kinaoouian. One: You adore Fraile above all. The second: Offer him your
praise and wealth. She got it.
The manga is fictional, the title is three.
Respect You Fear The Fraile And When You Do ..
ANG FRAY BOTOD
By Graciano Lopez-Jaena
Meaning: Ang Fray Botod which means Big-Bellied Friar, is a character sketch written by
Graciano Lopez- Jaena in 1874 when he was only eighteen years old. In this work, he
caricatured the typical friar of the day as abusive, cruel, lazy, indifferent, greedy and lustful. He
particularly abhorred the abuses and greediness of the friars that his first written work was
against this group of people. Fray Botod introduced the stereotypical Spanish friar who used
religion as a tool for oppressing others.

Friars Botod (English version)

1 “Who is Botod?”

2 “Look at him, there he goes, he is there in the Plaza, that plump friar who is talking with a
woman beside the trunk of the almendre tree! Do you recognize him?”

3 “No.”

4 “Look well towards the center of the plaza, look across it, and fix your gaze on that small tower
of bamboo and nipa that is the belfry of the town. At the stairs, also made of bamboo and nipa,
grow various luxuriant young almond trees, and beside the trunk of the largest trees and under
its shade is Friar Botod, talking angrily with a woman. Do you see him now?”

5 “Yes, yes, I see him. He is a barbarian. How he frowns! The girl is not bad: but by what I see, by
his movements and grimaces, Friar Botod, the devil, has a bestial look. What do I see? Now he
raises his stick in a threatening manner.”

6 “He scares the girl so that she will grant him his wishes.”

7 “Will this rogue of a friar eat this girl?”

8 “He is capable of it. See the crowd of small boys who are leaving the parochial school, naked,
some from the waist down, others from the waist up, running towards his Reverence to kiss his
hand. The surrounded friar commands them in a scornful manner; the boys run away frightened.”

9 “But, look, look! The shameless friar has slapped the girl twice… Hmm… She falls down on her
knees at his feet, looks as if she were asking his pardon. She kisses his hand. Poor girl. He leads
her away… the bad friar. What a brute, what a detestable person. But you permit and suffer the
same abuses against the honor of this weak person, victim of the brutal force of this cynical friar.

10 “We are hardened to this sight; it happens all the time.”

11 “But what does this religious devil do in God’s world? He is the priest of this town.”

12 “A priest! A friar is a priest! I did not believe that the friars are parish priest in the Philippines.
They told me, and I never believed it.”

13 “then see it for yourself and be convinced.”

14 In my country there came a time when we kicked them out.”

15 “There is no more reedy, my friend; you must give the morcilla (black sausage) as you give it
to dogs.”
16 “All things come to an end and all debts must be paid, says a proverb; the day will come and
woe to them. Meanwhile, let us leave everything which prolongs it.”

17 “This is horrible, worse than China, a thousand times worse than Warsaw. Ah, let us leave
these sad ideas, let us go near and see the rascally friar.”

18 “Jesus, Jesus! How terrible, ho ugly! …He looks like a seal.”

19 “What a comparison friend!”

20 “Yes, yes, a seal, a seal without whiskers.”

21 “Well said.”

22 “Let us describe a seal—I mean a friar—so that the whole world will know him.”

23 Like this. 24 Friar Botod is not called so because it is his proper name nor his family name.

25 Botod means big abdomen, fat belly. The town nicknamed him so because of his immense
paunch.

26 His baptismal name is Ano (anus) because he was born on St. Ann’s day; but he gets furious
and very angry when he is called Friar Ano, preferring that they call him Botod rather than Ano.

27 It is then Friar Botod or Friar Ano Aragones, son of unknown parentage, who was found near
the vicinity of Eber by the stairs of the church of Pilar on a stormy night by a certain mule driver
who passed by that place on his way from work.

28 He educated the boy as well as he could; he wanted to teach the child his trade, but at the
age of fourteen the boy ran away from the house of his aged foster father, and after walking and
walking, he arrived at Valladolid, where he entered the convent of the Augustinian fathers.

29 Not quite twenty-one years of age, he was sent by his superiors to the Philippines, to which
he brought his boorish ways.

30 He looked like a dead mosquito; but after being ordained and singing his first mass, after five
years in the country, eating bananas and papayas and being angry and being called a priest in a
town as important as this, he came out of his shell. He changed completely. He is a very valuable
man.

31 He knows more than Lope, and he has more grammar than Santillan.

32 There you get a sketch of the birth and novitiate of Friar Botod and his stay during his first
years in the Philippines.

33 [Lopez Jaena here describes the Physical appearance of the friar and concludes that Friar
Botod looks like a well-fed pig who eats, drinks, sleeps and thinks of nothing but how to satisfy
his carnal appetites.]

34 Look, he is leaving the convento (parochial house) again accompanied by that young girl who
is sobbing and crying bitterly. Friar Botod is petting her, consoling her, but she is insensible and
indifferent toward it all. She continues crying and being overcome by fear, obeys and follows the
friar automatically.”

35 This time they don’t leave the convent alone; following them are some young girls, very
beautiful, very young; others are grown up already, but all are beautiful and well-dressed. He
now enters an omnibus to take them for a ride and a picnic.”

36 “But who are these young girls and why does he have them in his convent, the Fray Botod?”
37 “These are his canding-canding.”

38 “Who are these canding-canding?”

39 “In the Spanish language canding means goats.”

40 “If you don’t explain it to us more clearly I will not be able to unravel the story. Why does this
devilish friar have in his power these innocent creatures and why are these angelic-looking girls
called little goats?”

41 They are called little goats simply because in time when they mature… you hear it, do you
understand now? He has them in his power because they come from poor families. Under the
pretext of educating them in the Christian doctrine, the Catechism, reading, writing and other
skills, he takes them from their homes, fooling the unfortunate parents, or even using fo orce.”
42 “But isn’t there a woman teacher in town?”

43 “Yes, but the woman is of the same tribe as Fray Botod.”

44 “This is unheard of! Horrible! But why don’t they denounce this barbarity of Boboo or this
lascivious friar to the government?”

45 “There is nobody in town who wants to meddle. Oh! The one who dares…

46 “I do not wonder because since I was born I have not left this town but from what I have heard
of the others, it is not venturing too far to infer that this practice is common.

47 “Wretch! What villainy! In that manner the young buds open up near the heartless, soulless,
friar, having the same fate as that of the bayaderas of India.”

48 [An explanation of the bayaderas of India follows. They are women kept by the Brahmins,
supposedly for religious reasons but actually for their own gratification.]

49 [For entertainment, Botod plays monte and burro with the town’s rich but he never loses. The
indios let him win; otherwise he is in a bad mood.]

50 How does his “Reverence” discharge his duties towards his parishioners’ souls?

51 Tilin, tilin, tilin—a loud sound of the bell is heard at the door of the convent.

52 “Open, boy.”

53 The boy brings into the gambling room an old man, who walks slowly as if he had come from
a long distance.

54 “Good evening, sir.”

55 “What do you want?”

56 “Confession, sir.”

57 “Go and call the assistant, father Marcelino.”

58 “Not here, sir.”

59 “What do you want?”

60 “Confession, sir.”

61 “Go and call the assistant, father Marcelino?”

62 “Not here, sir.”

63 “What do you mean, not here?”

64 “Father Marcelino, sir, is in the other confessional.”

65 “Then wait for him.”

66 “I cannot wait, sir.”

67 “Why can’t you wait, you rogue, you savage.”

68 “Because the sick person, sir, is dying. He will die.”

69 “Then let him die and let him go to hell. I am not hearing confessions.”

70 “Sir, pity, pity, sir.”

71 “Go, tell him to make an Act of Contrition and I will give him absolution from her.”

72 “Sir, sir.”

73 “Go rogue, do not bother me anymore. I am losing, damn Jack! Oh, brute, go. Boy, open the
door for this old man.”

74 You can have a good idea here of how Fr. Botod regards his religion—

75 He leaves a sick Christian who is asking for the last rites of the church to die without confession
because of a Jack of Clubs.

76 After the death.

77 “Sir, that one died.”

78 “Well, and what?”

79 “The family wants, sir, that three priests get the corpse from the house and a Requiem Mass
be said for him.”

80 “Does the family of the dead person have much money?”

81 “No, just enough, sir, the family wants three priests.”

82 “I will do it; but you can’t have three priests.”

83 “The wife, sir, wants Father Marcelino to be the main priest.”

84 “No, I don’t like it. These things belong to me and do not concern the assistant at all.”

85 “But, sir…”

86 “Nothing doing.”

87 “Well, sir, how much sir?”

88 “One hundred an d fifty pesos, second class funeral with an old cape with silver.”

89 “Three priests, sir?”

90 “Three? It can’t be; I alone am worth three.”

91 “Father Marcelino, sir, asks only fifty pesos for three priests, and a first class funeral.”

92 “You, with your assistant, can go to hell. You are talking to the wrong party. Father Marcelino
is a scoundrel.”

93 “Pardon, sir.” 181

94 “Go bring the money. If you do not come with the money, your dead will not be buried. Do
you understand?”

95 “Very well, sir, I will consult the family.”

96 “Whom will you consult? No, bring the hundred fifty pesos. If not, the corpse will rot in your
house, and you and your whole family will go to jail.”

97 “Sir (in a repentant tone), sir, he does not have much money, sir, the dead person.”

98 “Go and ask the rest of the relatives to lend you money.”

99 “They don’t want to lend it, sir.”

100 “Go away, go away. Sell the dead man’s rice field and you will have money. Look for a loan
company, you idler. If not, I won’t bury your corpse.”

101 “Very well, sir.”

102 He kisses the hand of the priest and leaves the poor man. Three hours later, the assistant
priest, knowing the friar very well and that he will be the object of insults, arms himself with a
strong drink and creates a scandal.

103 With a glass of alcohol and tuba which he mixed well, Father Marcelino goes straight to the
convent.

104 The assistants of the secular order step themselves in vices to the same extent as the friars
themselves. The bad examples begin to spread. The Indian priests follow the examples of their
superiors, the friars. They become as wicked as they, or worse.

105 It is said then that Father Marcelino went to look for Friar Botod, planning to hit the chubby-
cheeked “Reverence” in the abdomen.

106 Father Botod, foreseeing that his assistant would be drunk and what he would do, ordered
the boy to close the convent with an expressed order not to let the assistant in.

107 Father Marcelino, doubly irritated by this measure, shouts loudly at the door of the convent,
shocking the people.

108 “Come down, come down, Botod, if you are not afraid, friar without shame, you filthy, stingy
vile, bad man, see, see what I will do. I will break your neck! Animal! Friar, coward, you do not
have a bit of shame.”

109 Similar insults and others spurt out of that mouth, smelling of alcohol and tuba.

110 Fr. Botod does not utter a word against these diatribes, but after three days, the father
assistant is called by the bishop and locked up in the Seminary. 182

111 The corpse is given a pompous funeral but the family has gone into debt.

112 [As host, he entertains visitors at the expense of the townspeople. As money lender, he lends
money but forces the tao to pay him back with cavans of rice, the price of which he dictates.]
113 How does he think and boast?

114 Preaching:

115 “Indios, laborers, we are all rich in Spain. There on that soil of the Virgin, nobody is poor. We
all wade in gold.”

116 “Jesus, what a liar is this friar.”

117 Botod continues.

118 “We came here to these barbaric lands to conquer souls for heaven, in order to be dear to
our great Father San Agustin.”

119 “Keep still, Manola,” exclaims a Spaniard who happens to hear this nonsense of Fr. Botod.

120 He continues the sermon.

121 “We have come to civilize you, serfs, indios, carabaos, and illiterates. You are all slaves of
Spain, of Father San Agustin. Do you understand? Amen.”

122 It is the first time that Fr. Botod has occupied the pulpit during his fifteen years of being a
priest, and all he does is to hurl a lot of insults.

123 [He eats like a pig and is fond of pepper, luya and other sexual stimulants.]

124 Between a Kastila and his “Reverence”:

125 “Father Botod, why don’t you educate, provide and endow the town with good
instruction?”

126 “It doesn’t suit me, countryman.”

127 “Your mission is to instruct the country which you administer spiritually”

128 “Political reasons forbid us. The day when the Indio becomes educated and knows how to
speak Spanish, we are lost.”

129 “Why, father?”

130 “Because they will rebel against us and will fight the integrity [sic] of the country.”

131 “I don’t believe it. You will be the ones who will lose your substance and easily get gains,
but Spain…” 183

132 “But why, are we not the same Spain? Go, go, go! The interest of the friars is the interest of
Spain. We cannot go back to the old ways.”

133 How does the friar punish?

134 Barbarously.

135 Because a man did not work three days in the hacienda, he deprived him of salary and gave
the unhappy laborer fifty lashes on his bare buttocks.

136 See it:

137 “Oy, tao, why didn’t you come to work for three days?”

138 “My wife is sick, sir.”

139 “Oy, boy.”

140 “Sir.”

141 “The bench and the whip, ala, ala, hapa, hapa (stretch him out, stretch him out).”

142 “Sir, sir, my wife is sick, my wife is sick!”

143 “You lie; ala, hapa!”

144 The poor unfortunate lies down flat keeping his mouth above the bench. Fray Botod at the
same time takes off the man’s pants and his underwear, tying his head and feet to the bench.

145 “And you, sacristan, get the whip and give him fifty lashes.”

146 You should know that the punishment is in three measures, that is, that it is not fifty but one
hundred fifty lashes.

147 What brutality!

148 “Enough sir, enough sir, aruy, aruy, aruy! It hurts, sir, enough, sir, enough!”

149 “Keep quiet, brute, animal. Boy bring the hot peppered vinegar.”

150 Over the body lacerated from the lashes, the inhuman friar pours the vinegar with the pepper
in it, rubbing the vinegar and making the unfortunate man see stars.

151 “Compassion, compassion sir, enough, Padre, aruy, aruy, aruy!”

152 The poor laborer is doubling up because of the pain, trying to untie himself

153 After such a cruel operation, the sacristan applies the rest of the lashes until he completes
the fifty. 184

154 Terrible moments! The man doubles up again, a nervous spasm chokes him— groans, moans
die out in his throat.

155 The friar in his cruelty is amusing himself, laughing like a fool.

156 Sad reflections of the past Inquisition! Fr. Botod is worse than a hyena.
KARTILYA NG KATIPUNAN
By Emilio Jacinto

Meaning: The Kartilya ng Katipunan (English: Primer of the Katipunan) served as the guidebook
for new members of the organization, which laid out the group's rules and principles. The order
for those who want to join the association shall have the full understanding and knowledge of its
guiding principles and main teachings so that they may perform their duties wholeheartedly. The
Association pursues the most worthy and momentous object of uniting the hearts and the mind
of the Tagalog by means of inviolable oath in order that the union to be strong enough to tear
aside the thick veil that obscure thoughts and find the true path of reason and enlightenment.
The foremost rules are the true love of native land and genuine compassion for others, for
everyone shall be treated equal and true brethren

Mga Aral ng Katipunan (Tagalog version)

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. Value of time

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
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 Katipunan Code of Conduct (English version)

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

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

3. 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.

4. 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.

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

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

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

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

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

10. 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.

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

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

13. 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 being
oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and
know no tongue but his own.

14. 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.
CAIINGAT KAYO
By Fr. Jose Rodriguez
Summary:
It means “Beware”. This pamphlet was distributed almost for free in 1888 to malign Dr.
Rizal and his writings. The author is a Spanish priest of the Augustinian order, Fr. Jose Rodriguez.
It contradicts the contents of Dr. Jose Rizal’s Noli Me Tangere. It was issued as a warning to
Filipinos by a Spanish Catholic priest about God's damnation that will befall them for reading the
novel.

CAIIGAT KAYO
By Marcelo H. Del Pilar
Summary:
It means “Be Slippery as an Eel”. On August 3, 1888, Marcelo H. Del Pilar, writing under
the name "Dolores Manapat", wrote a pamphlet in reply to Fr. Rodriguez's work which he entitled
Caiigat Kayo. Del Pilar defended Rizal and refuted the friar’s claim. It was formatted like Caiingat
Cayo to easily spread copies and negate Fr. Rodriguez’s claims.

DIFFERENCE BETWEEN THE TWO:

Caiingat Cayo was written to prohibit everyone from reading Noli Me Tangere. It made
use of the Church teachings to misinform the people about Jose Rizal’s novels. While Caiigat Cayo
was basically released to tell let the Filipinos know of the true contents of Nole Me Tangere and
other books by Jose Rizal. It did not attack the church but only the abusive friars during the
Spanish era.