URDANETA CITY UNIVERSITY

COLLEGE OF ARTS AND SCIENCES

SOCIAL SCIENCE DEPARTMENT

READINGS IN PHILIPPINE HISTORY

CHAPTER 1: MEANING AND RELEVANCE OF HISTORY

Meaning of History

The word history is derived from the Greek term historia which means inquiry or research. Thus, the
term history refers to accounts or inquiries of events that happened in the past and are narrated in a
chronological order.

According to Aristotle, regarded as the Father of Logic, history is a systematic account of a set of natural
phenomena which are arranged in their chronological order. The great historians Thucydides and Herodotus
(Father of History) defined history as learning inquiry about the past of mankind. E. H. Carr likewise defined
history as a never-ending dialogue of events between the past and the present. Will Durant stated that history
is a narrative of events of what civilized men have thought and done in the past. In the words of Jawaharlal
Nehru, the theme of history should be that of man’s growth from barbarism to civilization.

Importance of History

It is said that history is to the human race whereas memory is to each man. It does not only shed the light
of the past upon the present time. It also:

1. helps every person to draw conclusion from the past events helping the person to understand himself by
being acquainted with other people.

2. helps the person or the government avoid the pitfalls of the present by knowing the rise and fall of the
rulers, government and empires.

3. makes a person’s life richer and fuller by giving meaning to the books he reads

4. broaden the person’s outlook in life by learning and understanding the various races, cultures,
idiosyncrasies, habits, rituals, ceremonies, etc. of the making of contemporary society out of the diverse
forces of the past.

5. enable a person to grasp his relationship with the past, and because of the events, one has to turn to history
for a complete answer.

6. helps social and political scientists or researchers engaged in research as for example a political researcher
doing a research has to draw his data from the materials of history and finally,

7. history preserves the cultural values of a nation because it guides society in confronting various crisis.

Relevance of Studying Philippine History

Some students enrolled in Philippine History subject often asked the question: What is the use or
relevance of studying Philippine History? If is just an additional payment for an additional 3-unit core
subject. Why are we concerned about what happened a long time ago? The answer to their unending
questions is that ―history is inescapable,‖ according to Penelope J. Carfield. The saying ―all people are living
histories – which is why history matters‖ is true in this case. It is not a ―dead‖ subject, as some believed.
History connects things through time and the students are encouraged to take a long view of such
connections. An example is the legacies of the past are connected to the present so as to determine what
comes in the future.

To understand the linkage between the past and present is to have a better group of the condition of
being human. All human beings are living histories. For example, the human species speak languages, that
are inherited from the past. They use technologies that they have not themselves invested. Thus, an
individual is born of an inherited ―genetic template‖ which as evolved during his lifespan. Thus, the study of
Philippine history is not only relevant, it is also useful and essential.

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 Understanding Philippine history is essential to a good understanding of the condition of being human.
People build, people destroy, and people change. Neither of these options can be understood well without
understanding the context and starting point of all these. All human beings live in the here and now, but it
took a long unfolding history to get enough to NOW.

Meaning of Sources

Sources an object from the past or testimony concerning the past on which historians depend in order to
create their own depiction of that past. (Howell and Prevenier, From Reliable Sources an Introduction to
Historical Method)

In his work, ―Understanding History, Gottschalk (1950) discusses the importance of sources for the
historian’s work:

―The historian, however, has to use many materials that are not in books. Where these are archeological,
epigraphical, or numismatical materials, he has to depend largely on museums. Where there are official
records, he may have to search for them in archives, courthouses, government libraries, etc. where there are
private papers not available in official collections, he may have to hunt among the papers of business houses,
the muniment rooms of ancient castles, the prized possessions of autograph collectors, the records of parish
churches, etc. Having some subject in mind, with more or less definite delimitation of the persons, areas,
times, and functions (i.e., the economic, political, intellectual, diplomatic, or other occupational aspects)
involved, he looks for materials that may have some bearing upon those persons in that area at the time they
function in that fashion. These materials are his sources. The more precise his delimitation of persons, area,
time, and function, the more relevant his sources are likely to be.‖ (52-53)

It is from historical sources that our history is studied and written. But in analysing them, several
methodologies and theories were used by historians to properly study history and glean from the sources
what is, for them, a proper way of writing history to enhance and disseminate national identity.

Distinction between Primary Sources and Secondary Sources

Primary sources are direct firsthand evidences regarding an object, person, or work of art. They
include historical and legal documents, eyewitness accounts, results, experiments, statistical data, pieces of
creative writing, audio, video recordings, speeches, and art objects. They also include interviews, surveys,
fieldwork, and internet communications via email, blogs, listservs, and newsgroups. In the most natural and
social sciences, primary sources are often empirical studies – research where experiment was performed or a
direct observation was done. The results of such empirical studies are found in some scholarly articles or
papers delivered at conferences.

Secondary sources on the other hand, describe, discuss, interpret, comment upon, analyse, evaluate,
summarize, and process primary sources. Secondary source materials are those that can be found in
newspapers or popular magazines, book or movie reviews, or articles written in scholarly journals that
discuss or evaluate someone else’s original research.

A comparative analysis of primary and secondary sources in table format is shown.

Primary sources are the raw materials of historical Secondary sources are analysis or a restatement
research. They are the documents or artifacts closest of primary sources they often describe or explain
to the topic of investigation. Often, they are created primary sources. Some secondary sources not only
during the time period which is being studied analyse primary sources, but also use them to argue
(correspondence, diaries, newspapers, government or persuade the reader to hold a certain opinion.
documents, art) but they can also be produced later Secondary sources are not evidence, but a
by eyewitnesses or participants (memoirs, oral commentary on and discussion of evidence.
histories). You may find primary sources in their
original format (usually in an archive) or reproduced
in a variety of ways: books, microfilm, digital, etc.
Examples include: Examples include:
Artifacts (e.g. coins, plant specimens, fossils, Bibliographies
furniture, tools, clothing, all from the time under Biographical works
study) Commentaries
Audio recordings (e.g. radio programs, oral histories) Criticisms
Diaries Dictionaries
Internet communications on email Encyclopedias

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Interviews (e.g. oral histories, telephone, e-mail) Histories
Journal articles published in peer-reviewed Journal articles
publications Magazines and newspaper articles
Letters Monographs, other than fiction and autobiography
Newspaper articles written at the time Textbooks
Original Documents (i.e. birth certificate, will, websites
marriage license, trial transcript)
Patents
Photographs
Proceedings of meetings, conferences and symposia
Records of organizations, government agencies (e.g.
annual report, treaty, constitution, government
document)
Speeches
Survey research (e.g. market surveys, public opinion
polls)
Video recordings (e.g. television programs)
Works of art, architecture, literature, and music (e.g.
paintings, sculptures, musical scores, buildings,
novels, poems, websites)

Meaning of Criticism

According to Merriam-Webster Dictionary, it is the scientific investigation of literary documents in

regard to such matters of origin, text, composition, or history. The criticism used in history is to evaluate or
analyse a particular document or record of history. The chronological of events which are connected to the
collecting data for improvement and development.

The Difference Between Internal Criticism and External Criticism

With respect to internal criticisms, these seek to falsify or demonstrate its discontinuity with an idea by
hypothetically assuming its truth in order to prove some internal inconsistency or contradiction with it.
External criticisms, in contrast, seek to falsify an idea without hypothetically assuming its truth.

Dr. Lynn Sims, a history professor at John Tyler Community College noted two ways of applying a set of
data. According to her, internal criticism looks within the data itself to try to determine truth, facts and
reasonable interpretation. It includes looking at the apparent or possible motives of the person providing the
data whereas, external criticisms applies science to a document. It involves such physical and technical tests
as dating of paper a document is written on, but it also involves knowledge of when certain things existed or
were possible, e.g. when zip codes were invented. External criticism and the application of both forms of
critique often require research. Part of research can be oral history.

Understanding the difference between an internal and external criticism is of vital importance for all
people since falling to do this may lead in to unfocused conversations where topic of investigation is never
sufficiently addressed due to the ever-elusive objective. It is important therefore to focus the conversation by
identifying what type of objection you have or else are confronted with and, as a result, you will be in a better
position for having more fruitful conversations with those whom you may disagree with.

Repositories of Primary Sources

The main task of preserving and making the primary source of information on Philippine history
accessible to the public lies on the National Archives of the Philippines. The documents, records, and other
primary sources are basic components of cultural heritage and collective memory – the embodiment of
community identifies as well as testaments to shared rational experiences. Presently, it is the home of about
60 million documents from the centuries of Spanish rule in the Philippines, the American and Japanese
occupations, as well as the years of the Republic.

The Archiver is created by Republic Act 9470 on May 21, 2017. This new law strengthened the
record-keeping systems and administration program for archival materials as it is the final repository for the
voluminous notarized documents in the country.

Other local repositories of primary sources could be found in museums of provinces, cities, and
municipalities in the locality.

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 For Republic Acts and other legislative enactments or statutes, the repositories are the Official Gazette
published by the National Printing Office.

For Supreme Court decisions, the repositories of the Supreme Court decisions are the Philippine
Reports, citations of books, treatises, pleadings and even court decisions are found in the Supreme Court
Reports Annotated (SCRA).

How to Analyze Primary Sources

Primary sources can be analysed and evaluated by different criteria. These criteria are the content
analysis, contextual analysis, and the author’s main argument or point of view.

1. Content analysis is a research method for studying primary sources such as documents and
communication artifacts, which can be texts of various formats, pictures, audio, or video. One of the key
advantages of using content analysis to analyse social phenomena is its non-invasive nature, in contrast to
simulating social experiences or collecting survey answers.

Practices and philosophies of content analysis vary according to the location of the source communities.
They all involve systematic reading or observation of texts or artifacts which are assigned labels (sometime
called codes) to indicate the presence of interesting, meaningful patterns. After labelling a large set of media,
a social researcher is able to statistically estimate the proportions of patterns in the text, as well as
correlations between patterns.

Nowadays, computers are increasingly used in content analysis to automate the labelling (or coding) of
documents. Simple computational techniques can provide descriptive data such as word frequencies and
documents lengths.

According to Klaus Krippendorf, six questions must be addressed in every content analysis:

1. Which data are analysed?

2. How are the data defined?
3. From what population are the data drawn?
4. What is the most relevant context?
5. What are the boundaries of the analysis?
6. What is to measured?

The simplest and most objective forms of doing content analysis are the unambiguous characteristics of
the text like word frequencies, the page area taken by a newspaper column, or the duration of a radio or
television program. Analysis of simple word frequencies is limited because the meaning of a word depends on
the surrounding text. The keyword in context routines addresses this by placing words in their textual
context. This helps resolve ambiguities such as those introduced by synonymous and homonyms.

The second way of analysing primary sources is the contextual analysis or simply called textual analysis.
Understanding the historical context of a primary source is critical for understanding the attitudes and
influences that shaped the creation of the primary source. If not placed into historical context, a primary
source’s true meaning might be misinterpreted.

There are five (5) characteristics to look for when selecting primary sources that the students will be able
to place in historical context:

1. Bibliographic information: Ask these questions: How detailed is the item’s bibliographic record? Do
your students need a primary source with a more descriptive bibliographic record so they can find more leads
for their research project?

2. Creator name and creation/publication date: Are the creator’s name and creation date available on
the primary source or in the bibliographic record? Are you studying point of view and therefore need to
identify the creator of a particular primary sources.

3. Time and topic understudy in your classroom: What is the time and topic under study in your
classroom? Is the source considered a primary source (created at the same under study) or a secondary
source (accounts or interpretations of events created by someone without firsthand experience)?

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4. Contextual clues: Are there clues within the primary source that will help students place the primary
source into context? Will students identify clothing, shelter or technology from a certain time period?

5. Extraneous markings or annotations: Will Library of Congress cataloger’s notes or other markings
distract your students and interfere with their ability to place the primary source into historical context?

Here are some specific questions to ask in analysing primary sources:

1. What kind of document do you have? Is it a treatise letter? A manuscripts, or a printed document?

2. Was it published? If yes, when and where?

3. Who is the author? What position, role, reputation, status, did the author have at the time of writing?

4. Is the author well-known today or at the time of writing?

5. Who is the intended audience?

6. Who read this text at the time? What are the responses of those who read it?

7. What was to be gained and what were the risks in writing this text?

8. How is this document related to other primary documents known to you, particularly from the same time
period?

9. Does this document square with what you know from secondary sources?

10. What evidence do you have for your claim about the text?

Be specific in answering these questions. A further step in the analysis of primary sources is to examine
the author’s main argument or main point of view.

Understanding the author of or writer’s underlying point of view will help you interpret the context of his
writing. It will also help you see why the author’s or writers make the decisions they do.

Most often, people know what they are doing. They plan their actions to achieve their purpose. If
someone selects the purpose of being rich, he will design and carry out a set of actions, legal or illegal, to gain
the desired wealth. In the same manner, writers or authors have specific purpose to achieve by any piece of
work. They are in control of what they write.

The writer or author’s overall purpose determines the techniques he uses. His reason for writing a
particular book, letter, article, document, etc. may be manipulative as in propaganda, or advertising or may
be straightforward, as in informative writing.

Here are some guide questions in critically analysing or examining the author’s main argument and point
of view.

1. What is the author’s main objective in writing the article, book, etc.?

2. Does the author seek to persuade, convince, to identify problem, or top provide a solution?

3. What are the forms of evidence used by the author? Are they effective and for whom?

4. Are important facts or perspectives omitted? What is left out?

5. Is the author credible to whom?

6. Does the author consider alternative position and perspective?

7. Does the author acknowledge prejudices or personal interest? Is there an ax to grind?

8. Are opponents mentioned either by name or by school or by tradition?

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 In the process of analysing a primary source, a history student must closely examine a single text (For
example, a primary document) written by a single author in an attempt to understand why the writer/author
wrote the particular text (a book, or an article) in a particular way, to a particular audience and for what
purpose?

So, the history student must critically analyse/examine the text (article, book, etc.) based on these
guidelines:

1. What was argued or described by the writer?

2. How did the writer present his argument or point of view?

3. Why did the writer choose (for example, persuasion) as the method of presentation?

4. What evidences or arguments that the writer used in (persuading) his audience.

Remember: The audience are not the history students in this subject) but those people being persuaded.

5. What does the writer ultimately hope to achieve by writing this particular text?

In analysing a primary source using any of the three (3) ways of critical analysis, the historical
importance of the text or document must be identified and examined. A text or document with historical
significance means that the text or document is original that contains important historical information about
a person, place, or event and thus, serve as primary source.

Significant historical text document can be deeds, laws, accounts of battles, etc. given by a person or
groups sharing their viewpoints. These documents or text have historical importance and of historical
interest.

Texts or documents with historical importance or significance, however, do not describe the daily lives of
ordinary people or how society functions. Historians, anthropologists, and archeologists are generally more
concerned in document that tells about the day-to-day lives of ordinary people indicating what they ate, their
reaction with other members of their households and social groups, and their state of mind. It is this
information allows them to try to understand and describe the way society was functioning at any particular
time in history.

Many documents of historical importance produced today, such as personal letters, pictures, contracts,
newspapers, and medical records, would be considered valuable historical documents that will survive the
passage of time, by taking into account the preservation issues and either printing documents in a manner
that would increase the likelihood of them surviving indefinitely, or placing selected documents in time
capsules or other special storage environments that the degree of significance is a matter of interpretation,
often related to the value systems of the period in which the interpretation was produced.

Hence, the main goal of carefully examining the primary source is to construct new knowledge or to use
the information that the primary source (document sample) to explore broader historical issues or context.

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 CHAPTER 2: UNDERSTANDING THE SIGNIFICANCE OF PRIMARY SOURCES
TO THE HISTORY

Historical sources are written by various authors with different perspectives. Perspective refers to the
point of view of the said writer who was a witness to the event. Though historical sources are important in the
writing of history, the historian is careful in using these sources as the writer may be biased or prejudiced on
the subject he/she is discussing. For example, missionary chronicles or narratives that were written by the
religious missionaries who came to the Philippines to spread Christianity in the islands usually referred to the
early Filipinos as barbarians or uncivilized. This, of course, is not true as it is known that Filipinos already
had a form of civilization and had contact with Asian neighbors before the Spaniards arrived.

Different participants who also wrote their accounts can also give varied opinions and statements about a
single event. For example, the Philippine Revolution of 1896 can be read from the point of view of the
Filipinos and from the side of the Spaniards. The same event can be viewed from the lens of foreigners who
were in the Philippines at that time and were just passive observers. In any case, reading a historical event
from the points of view of all sides will enable us to form our own studies about the said event.

Some Historical Account that Shapes the Philippine History

A. CUSTOMS OF THE TAGALOG (Juan de Plasencia)

Historical Context

During the first century of Spanish rule, the colonial government had difficulty in running local politics
because of the limited numbers 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 the 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 were 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 been observers and gifted writers wrote long
dispatches. On top of the regular reports they submitted, they also shared their personal observations and
experiences. Plasencia’s Relacion de las Costumbres de Los Tagalogs (Customs of the Tagalogs, 1589) is an
example of this kind of work. It contains numerous information that historians could 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 the
Filipinos way of life in the Western Visayas area. Lieutenant Governor Antonio de Morga wrote Sucesos de las
Islas Filipinas which provides 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. (Relación de las Islas Filipinas, 1604). Fr. Juan Delgado S.J. (Historia General, 1751), Fr.
Francisco Colin S.J. (Labor Evangelica, 1663), and Fr. 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 accounts of the Spanish friars.

About the Author

Fray Juan de Plasencia (Joan de Portocarrero, real name) was 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
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Diego de Oropesa, were assigned mission works in the Southern Tagalog area. Plasencia helped in the
foundation and organization of numerous towns is Quezon, Laguna, Rizal, and Bulacan. His continuous
interaction with the people he converted to Christianity enabled him 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 Filipino are they were Christianized.

Plasencia did not limit himself to the task of administering the sacraments and baptizing new converts.
He believed that catechism or explaining the basic tenets of Catholic faith in another very 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 Philippines 1593. He used it as reading
material for those 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 Customs of the Tagalogs is currently kept in the Archivo General de Indias
(A.G.I.) in Seville, Spain. A duplicate copy of it is kept in the Archivo Franciscano Ibero-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 reverence. 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 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 ban gay in its origin teas 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 relationships. The chiefs, in their various wars,
helped one another with the 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
summoned rowed for him. If he built a house, they helped him, had to be fed up for it. The same was true
when the whole barangay went to clear up his lands for tillage. The lands which they inhabited were divided
along 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 particle 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 so abandon it. There are some
villages for example, Pila de Laguna) in which these nobles, or maharlicas paid annually to the dato a
hundred gantas of rice. The reason of this was that, at the time of their settlement there, another chief, upon
his arrival, bought with his own gold, and therefore the members of his barangay paid him for arable land,
and he divided it, among those whom he saw fit to reward. But now, since the advent of the Spaniards, it is
not so divided.

*****

The commoners are called aliping namamahay. They are married, and serve their master, whether he be
a dato or not, with half of their cultivated lands, as was agreed upon in the beginning. They accompanied him
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wherever he went beyond the island, and rowed for him. They live in their own houses, and al lords of their
property and gold. Their children inherit it, and their property and lands. The children, then, enjoy then,
enjoy the rank of their fathers, and they cannot be made slaves (sa guiguilir) nor can either parents or
children be sold. If they should fall by inheritance into the hands of a son of their master who are going to
dwell in another village, they could not be taken from their own village and carried with him; but they would
remain in their native village, doing service there and cultivating the sowed lands.

The slaves are called aliping sa guiguilir. They serve their master in his house and on his cultivated lands,
and may be sold. The master grants them, should they see fit, and providing that he has profited through
their industry, a portion of their harvests, so that they may work faithfully. For these reasons, servants who
are born in the house of their master are rarely if ever sold. That is the lot of captives in war, and of those
brought up in the harvest fields....

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 nor, 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.

In 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 as through marriage, as I shall soon explain these
maharlicas had children among their slaves, the children and the workers became free: if one of them had
children by 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 the half belongings 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 is slave. If a free woman
had children by 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, 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 her concerned the division, whether the child were male or female Those see became slaves fell
under the category of servitude which was their parent's, either namamahay or sa guiguilir. If there were an
odd number of children, the odd one was half free and half slave. I have not been able to ascertain with
certainty when or what age the division of children was made for each one suited himself in the respect of
these two kinds of slave the sa guiguilir could be sold, but not the namamahay and their children, nor could
they be transferred. However, they could be transferred from the barangay by inheritance, provided they
remained in the same village.

The maharlicas could not, after marriage, move from one village to another, or from one barangay to
another, without paying 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 banquet to the entire
barangay. Failure to pay the fine might result in 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 the now
prefer, not him who bar the spirit to command. There is a great need of reform in this, for the chiefs are
spiritless and faint- hearted.

9
 Investigations made and sentences passed by the dato muse take place in the presence of those in his
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 payment should be made, the person was aggrieved, to whom the
money was paid. This was 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 evolving the culprit his children
until such time as he might amass enough money to pay the fine. If the father should chance pay his debt, the
master then claimed that he has fed and clothed his children, and should be paid therefor. In this way he kept
possession of the children: the payment could not be met. This last was usually the case, and they remained
slaves. If the culprit had some relative or friend who paid for him, he was obliged to render the latter half his
service until he was paid - not, however, service within the house as aliping sa guiguilir. but living
independently, as alipin namamahay. If the creditor sere not sorted in this use, the culprit had to pay double
of what was lent him in this way slaves were made by debt: either sa guiguilir, if they served the master to
whom the judgment applied or aliping namamahay, if they served the person who lent them wherewith to
pay.

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 be state 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 case belongs to no other relative or child. It should be noticed that unmarried women can own no
property, in land or dowry for 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 the 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 is given immediately, even when they are only children, there is 4 great deal more
complexity. There is a fine stipulated in the contract, that he who violates it shall pay a certain sum which
varies according to the practice of the village and the affluence of the individual. The fine was heaviest if,
upon the death of the parents, the son or daughter should be unwilling to marry because it had been arranged
by his or her parents. In this case the dowry which the parents had received seas returned and nothing more.
But if the parents were living, they paid the fine, because it was assumed that it had been their design to
separate the children.

II 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 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.
They there constructed, for the purpose of sheltering the assembled people, a temporary shed on each side of
the house, invite 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 post

10
of the house they set small lamps, called sorihile, in the center of the house they placed one large lamp,
adorned with leaves of the white palm, wrought into many designs. They also brought together many drums,
large and small, which they beat successively while the feast lasted, which was usually four days. During this
time the whole barangay or family, united and joined in the worship which they called nagaanitos. The house,
for the above-mentioned period of time, was called 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 also the moon,
especially when it was new, at which time they best great rejoining, 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 exceptions 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 lie-ha, which were images
with different shapes, and as times they worshipped any little trifle, in which they adored, as did the Romans,
some particular dead man who was brave in war and endorsed with special faculties, to whoever they
commended themselves for protection in their tribulations. They had another idol called Dian Masalanta,
who was the patron of lovers and generation. The idols called Lacapati and Idianale were patrons of the
cultivated lands and husbandry. They paid reverence to water-lizard called by them buaya or crocodiles, for
fear of being harmed by them. They were even in the bait of offering these animals a portion of what they
carried in their boats, by throwing it into the water, placing it upon the bank.

These natives bad no established division of years, months, and days; these are determined by the
cultivation of soil, counted by moons, and different effect produced upon the trees when yielding flower,
fruits, and leaves; all this helps them in making up a year. The winter and summer are distinguished as the
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 amount with fragrant perfumes, such as mask and civet, or gum of
the storax-tree and others odoriferous woods, and praise it in poetic songs sung by the officiating priest, male
responses to the song, beseeching the idol to favor them with those things of they were in need, and generally,
by offering repeated healths, they all become intoxicated. In some of idolatries they were accustomed to place
a good piece of cloth, doubled over the idol and over the cloth chain or large gold ring, thus worshipping the
devil without having sight of him. The devil was sometimes liable to enter into the body of catolonan, and
assuming her shape and appearance, filled her with so great arrogance–he being the cause of it–that she
seemed to shoot flames from her eyes; her hair stood on end, a fearful sight to those beholding, and she
inversed sword of arrogance and superiority. In some districts especially the mountains, when in those
idolatries the devil incarnated himself and took on the form of his minister, the lane 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 idols 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 guest at the feast; the head [of animals], after being ―offered,‖ as they expressed it were cooked and
eaten also.

The reasons for offering this sacrifices and adoration were, in addition to whatever personal matters
there might be, the recovery of a sick person, the prosperous voyage of those embarking on the sea, a good
harvest in the sowed lands. A propitious result in wars, a successful delivery in childbirth, and a happy out
come in married life. If this took place among people of rank, the festivities lasted thirty days.

The distinctions made among the priest of the devil were as follows: The first, called catolonan, as above
stated, was either a man 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.

11
 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 her; and on account of the desertion she
would discharge blood and matter. This office was also general throughout the land.

The fourth was called mancocolam, whose duty it was to emit fire from himself at night, once or oftener
each month. This fire could not be extinguished; nor could it be thus emitted except as the priest wallowed in
the ordure and filth which falls from the houses; and he who lived in the house where the priest was
wallowing in order to emit this fire from himself fell ill and died. This office was general.

The fifth was called hocloban, which is another kind of witch, of greater efficacy than the mangagauay.
Without use of medicine, and by simply saluting or raising the hand, hey killed inborn they chose. But if they
desired to heal those whom they made all by their charms, they did so by using other charms. Moreover, if
they wished to destroy the house of the some Indian to them they were able to do so without instrumentals.
This was in Catanduanes, an island off the upper part of Luzon.

The sixth was called silagan whose office it was, if they saw anyone clothed in white, to tear out his liver
and eat it, thus causing his death. His, like the preceding, was in the island of Catanduanes. Let no one,
moreover, consider this a fable became in Calavan, they tore out in this way out through the anus at the
intestines of a Spanish notary, who was buried in Catilaya 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 his body–remaining as before, alive. This seems to be a fable,
although the natives affirm that they been seen it, because the devil probably caused them to believe. This
occurred in Catanduanes.

The eighth they called osuang, which is equivalent to ―sorcerer,‖ they say that they have seen him fly,
and that he murdered men and ate their flesh. This was among the Visayas Islands; among the 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 ―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 is islands.

The eleventh, pangatahojan, was 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 his house; and, if he
were 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 place of rowers, various
animals were placed within the boat, each one being assigned a place at the oar by twos–male and female of
each species being together–as for example two goats, two dear, or two fowls. It was the slave’s care to see
that they were fed. If the deceased had been a warrior, a living slave was tied beneath his body until in this
way he died. In course of time, all suffered decay; and for many days the relatives of the dead man bewailed

12
him, singing dirges, and praised of his good qualities, until they wearied of it. This grief was accompanied by
eating and drinking. This was a customs 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 loved 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.

These were also ghosts, which 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 not marrying do not even know
what it is, thanks to the preaching of the holy gospel, which has banished it.

Relevance

Plasencia’s Customs of the Tagalogs is the very popular primary source as it vividly describes the way of
life of the Filipinos before Spanish and Christian influences. It also covers numerous topics that are relevant
in many disciplines. Political scientist, for instance, find it useful because it contains information about the
social classes, political stratifications, and legal system of the Tagalog region. Many of what we know about
the duties and responsibilities of the datu, maharlika, and alipin came from Plasencia’s account. Moreover, it
tackles property rights, marriage rituals, burial practices, and the manner in which justice is dispensed.
Plasencia’s account also preserves and popularizes the unwritten customs, traditions, and religious and
superstitious beliefs of the Filipinos. One can also say that our historical knowledge about the manananggal,
aswang, hukluban, and gayuma, among others came from Plasencia’s works.

Priest and missionaries also read Plasencia’s Custom of the Tagalogs and Doctrina Christiana because
they contain insights that can help and inspire them to become effective evangelizers. The realization that one
needs to master the local language and study the culture of the people to be a successful missionary is one
insight from Plasencia. They also learned from Plasencia that preaching should be accompanied with
readings materials that contain the basic elements of faith. These readings will serve as guide and reference
when the missionaries are no longer around. All these insights from the Plasencia are applicable not only to
missionaries but to other professions as well.

Plasencia’s historical writings also disprove the claim of some Spaniards that when they arrived in the
Philippines, Filipinos were still uncivilized and lacking in culture. It is clear in the excerpts quoted that at the
time Plasencia was assigned in the Tagalog region, Filipinos were already politically and economically
organized. They had a functioning government, tax system, set of laws, criminal justice system, indigenous
calendar, and long=standing customs and traditions. Moreover, they had a concept of a supreme being
(Bathala), practiced burial customs, and believed in life after death. Lastly, Plasencia mentioned that the
people he met were wearing garments and gold ornaments, and their houses were decorated with idols. All of
these lead to the conclusion that prior to the coming of the Spaniards, Filipinos were already civilized and
maintained a lifestyle that was on a par with or even better that of the people from other countries in
Southeast Asia.

B. MAGELLAN’S VOYAGE AROUND THE WORLD (Antonio Pigafetta)

Historical Context

One of the benefits that the Europeans gained from the Crusades was the discovery of some products that
were not available their home country. These included porcelain, silk, incense, herbs, perfumes, fabrics,
carpets, spices, and other oriental products. Of all these Asian products, spices became the most expensive
and in-demand commodity among European because of their numerous uses such as food preservation,
flavor enhancement, and even medicine. Since spices were very lucrative commodity, many merchants
aspired to monopolize their supply and distribution in the European markets.
13
 Asian goods reached Europe either via the Silk Road or the Arabian-Italian trade route. Both routes were
expensive disrupted by wards, natural calamities, and bandits. The closing of the land route of the Spice
Trade with the conquest by the Ottoman Empire of Constantinople (present day Turkey and the ―gateway to
the west‖ then) in 1453 forced European kingdoms to look for ways to purchase spices directly from the
source. They decided to explore the oceans to look for a way to the famed Spice Islands.

Prince Henry the Navigator of Portugal put up a maritime school that trained sailors who would later
discover an eastern sea route going to the Spice Islands (the modern-day Moluccas Islands) and other islands
in Southeast Asia via the Atlantic Ocean and the Indian Ocean. This route enabled them to trade directly with
the producers of spices and other Oriental goods. The numerous economic benefits it gave to Portugal made
other monarchs envious and prompted them to search for a new trade route to Asia. This led to the discovery
of many territories previously unknown to the Europeans, though inhabited already and known to other
races.

The marriage of Queen Isabella of Castle and King Ferdinand II of Aragon (1946) coupled with the
victory of the Catholic monarchs over the moors in the battle of Granada (1942) resulted in the rise of Spain
started to explore their economics options outside the Iberian Peninsula. Inspired by the success of Portugal,
they aspired to have a fair share in the spice trade. They financed the trans. Atlantic voyages of Christopher
Columbus (1492 to 1502) which resulted in the discovery of the territories on the other side of the Atlantic
Ocean, Decades later, the Spanish monarch also supported the plan of Ferdinand Magellan to go to the East
by sailing westward, proposal that Portugal refused to finance.

The Magellan-Elcano expedition left the port of Sanlucar de Barrameda in Seville on August 20, 1519
with around 279 men of different nationalities. One of its main objectives was to search for new maritime
path to the Space Islands that would not violate Spain’s treaty with Portugal. Along the way, the expedition
suffered natural and man-made challenges and out of the five ships that left Spain only three reached the
Philippines. The first couple of weeks of their stay in the Philippines were marked with hospitality and cordial
exchanges of goods. The local inhabitants traded with them and some were even converted to Christianity.
Lapu-lapu, the chieftain of Mactan, refused to trade with Spaniards and when Magellan learned, he waged
war with him. Despite their superiority in term of arms and training, the Spaniards lost the battle and one of
the casualties was Magellan himself. When the survivors returned to Cebu, they were also treacherously
attacked by their former allies. This prompted them to leave the island. By that time, their number was just
enough to man two ships, the Victoria (now under the command of Juan Sebastian Elcano) and the Trinidad.
The expedition finally reached the Spice Islands and managed to purchase large amount of spices before
leaving. Unfortunately the Trinidad and her crew were captured by the Portuguese on their journey back.

On September 7, 1522 Elcano and 17 survivors arrived in Spain aboard the ship Victoria. One of them was
Antonio Pigalerra, the assistant of Magellan who kept a journal that became the main source of what we know
about the first encounter of the Spaniards and the Filipinos.

About the Author

Antonio Pigafetta (1491-c.1534), born around 1490 in the town of Vicenza, Venice, Italy, was the eldest
son of Giovanni Pigafetta to second wife Angela Zoga. He studies astronomy, geography, and cartography and
during his younger years worked in the ships owned by the Knights of Rhodes.

His biographers described his as a well-educated young man possessing an avid curiosity of the world
around him. He joined the delegation of Monsignor Francesco Chieregati when the latter was assigned as
Papal Nuncio to Spain in 1519. It was during this time when Pigafetta became acquainted with the lucrative
spice trade and heard the news of the voyage to be undertaken by Ferdinand Magellan. After getting the
approval of the Spanish sovereign, he left Barcelona and went to Seville. He presented his credentials to
Magellan and to the Casa de la Contratacion, the office in charge of voyages to the New World. He was
admitted as one of the sobresalientes (supernumeraries), or men coming from prominent families who will
join the trip for the love of adventure and or the advancement of military service. Pigafetta survived the
challenges and catastrophes that the expedition encountered along the way, included being wounded in the
Battle of Mactan. He was among the 18 survivors who returned to Spain on September 6, 1522 aboard the
Victoria with Juan Sebastian Elcano.

From Seville, Pigafetta reported to his Majesty King Carlos V. and gave him a handwritten account of
what happened to them during the journey before returning to his native Italy. Very little is known as to what
happened to him during the latter part of his life except on some accounts that he joined the Knights of St.
John of Jerusalem in its battle against the Turks. He died sometime in 1534.

14
About the Book

Pigafetta kept a detailed journal of what happened to them from the time they left Seville in 1519 until
they returned to Spain three years after. When he returned to Italy, many of his associates asked him to write
a formal account of the Magellan expedition and have it published. He followed their advice and after doing
it, he presented his draft to Pope Clement VII, Philippe de Villiers L’Isle-Adam (grandmaster of the Knights
of Rhodes) and to Louis of Savoy (mother of King Francis I of France) hoping that they would help him
finance it publication. Unfortunately, he was unable to find a financier who would pay the deposit required by
the printer because by that time, the accounts of Maximilianus Transylvanus and Peter Martyr were already
out and interest on Magellan expedition had died down. Sometime in 1536, a condensed version of his
manuscript was published in Venice by Jacques Fabre.

The original journal of Pigafetta did not survive time. What was handed down to us are copies of the
manuscript that were never printed in his lifetime. Three of them were in French and two are kept in the
Bibliotheque Nationale in Paris. The third one was originally owned by British collector, Sir Thomas
Phillipps. Later, Beinecke Rare book bought it and it is now kept in the Manuscript Library of Yale University
in New Haven. The fourth copy was written in mixed Italian, Spanish, and Venetian languages and could be
found in the Ambrosian Library in Milan. In 1800, Carlo Amoretti published an Italian version and the
following year a French version came out in Paris. An English version was published in 1819. James
Alexander Robertson made his own English version of the Ambrosian copy and it appeared in the Philippine
Islands opus (Volume 33) as well as in a separate edition.

Of the four known primary sources that dealt with the Magellan expedition. Pigafetta’s account is the
longest and most comprehensive. It recounted the individual fates of the five ships (Trinidad, San Antonio,
Conception, Santiago, and Victoria) that comprised the Magellan expedition. It narrated lucidly how they
gallantly survived the unforeseen problems and challenges, such as shortage of food, various types of
diseases, the crew’s lack of confidence in Magellan’s leadership, and the hostile attitude of the people they
encountered during the journey. Pigafetta’s account also included maps, glossaries of native words, and
geographic information and descriptions of the flora and fauna of the places they visited.

Pigafetta’s travelogue contributed immensely to the enrichment of Philippine historiography. His writing
provided us a glimpse of the political, economic, and social conditions of the islands in the Visayan region
during the 16th century. He described vividly the physical appearance, social lie, 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 trade. He got all this
information through the help of Magellan’s slave/interpreter, Enrique de Malacca. Pigafetta likewise gave us
an eyewitness account of the death of Magellan in the Battle of Mactan.

The report of Pigafetta’s is quite long and is not presented here in its entirety. The excerpts and limited to
the narration of what happened to the expedition upon reaching the Philippines from the time they landed on
Homonhon up to the Battle of Mactan. Since Pigafetta and Enrique de Malacca were not natives of the
Visayan region, there were inaccuracies in the information about and the spelling of the names of places they
visited. Thus, the correct equivalent and translation are provided in this book and make the excerpts
understandable to contemporary students.

Excerpts from Magellan’s Voyage Around the World

At dawn on Saturday, March sixteen, 1521, we came upon a high land at a distance of three hundred
leagues from the islands of Latroni, an island named Zamal (i.e., Samar). The following day, the captain
general desired to land on another island which was uninhabited and lay to the right side of the above
mentioned island, in order to be more secure and to get water and have some rest. He had two tents set up on
the shore for the sick and had a sow killed for them. On Monday afternoon, March 18, we saw a boat coming
toward us with nine men in it. Therefore, the captain general ordered that no one should move or say a word
without permission. When those men reached the shore, their chief went immediately to the captain general
seeing that they were reasonable men, ordered food to be set before them, and gave them red caps, mirrors,
combs, bells, irony, and other things. When they saw the captain’s courtesy, they presented fish, a jar of palm
wine which they call uraca (i.e., arrack), figs more than on palmo long (i.e., bananas), and coconuts. They had
nothing else then but rice, and coconuts and many articles of food within four days.

Coconuts are the fruit of the palm tree. Just as we have bread, wine, oil, and vinegar, so those people get
everything from that tree. They get wine in the following manner. They bare a hole into the heart of the said
palm at the top called palmito (i.e. stalk), from which distils a liquor which resembles white must (mist). That
liquor is sweet but somewhat tart, and is gathered in canes of bamboo as thick as the leg and thicker. They
fasten the bamboo to the tree at evening for the morning, and in the morning for the evening. That palm

15
bears a fruit, namely the cocoanut, which is as large as the head or thereabouts. Its outside husk is green and
thicker than two fingers. Certain filaments are found in the husk, whence is made cord for binding together
their boats. Under that husk there is a hard shell, much thicker than the shell of the walnut, which they burn
and make therefrom a powder that is useful to them. Under that shell there is a white marrowy substance one
finger in thickness, which they eat fresh with meat and fish as we do with bread and it has a taste resembling
the almond. It could be dried and made into bread. There is a clear, sweet water in the middle of the marrowy
substance which is very refreshing. When that water stands for a while after having been collected, it congeals
and becomes like an apple. When the natives wish to make oil, they take that cocoanut, and allow the
marrowy substance to putrefy. Then they boil it and it becomes oil like butter. When they wish to make
vinegar, they allow only the water to putrefy and then place it in the sun, and a vinegar results like that made
from white wine. Milk can also be made from it for we made some. We scraped that marrowy substance and
then mixed the scrapings with its own water which we strained trough a cloth, and so we obtained milk like
goat’s milk. Those palms resemble date palms, but although not smooth they are less knotty that the latter. A
family of 10 persons can be supported on two trees, by utilizing them week about for the wine by utilizing one
of them during one week and the other during the other 8 days from the wine, for if they did otherwise, the
trees would dry up. They last a century.

Those people became very familiar with us. They told us many things, their names and those of some of
the islands that could be seen from that place. They own island was called Zuluan and it is not very large. We
took great pleasure with them for they were very pleasant and conversable. In order to show them greater
honor, the captain general took them to his ship and showed them all his merchandise cloves, cinnamon,
pepper, ginger, mace, gold and all the things in the ship. He had some mortars fired for them, whereat they
exhibited great fear, and tried to jump out of the ship. They made signs to us that the above said articles grew
in that place where we were going. When they were about to retire they took their leave very gracefully and
neatly, saying that they would return according to their promise. They island where we were is called
Humunu [Homonhon]; but inasmuch as we found two springs there of the clearest water, we called it
Acquada da li buoni Segnialli (i.e. ―the Watering-place of good signs‖), for there were the first signs of gold
which we found in those districts. We found a great quantity of white coral there, and large trees with fruit a
smaller than the almond and resembling pine seeds. There are many islands in that district and therefore we
called them the archipelago of San Lazaro, as they were discovered on the Sabbath [Sunday] of St. Lazarus.
They lie in x degrees of latitude toward the Arctic Pole and in longitude of one hundred and sixty one degrees
from the line of demarcation.

At noon on Friday, March 22, those men came as they had promised us in two boats with cocoanuts,
sweet oranges, a far of palm wine and cock, in order to show us that there were fouls in that district. They
exhibited great signs of pleasure at seeing us. We purchased all those articles from them. Their seignior was
an old man who was painted [i.e., tattooed]. He wore two gold earrings [schione] in his ears, and the others
many gold armlets on their arms and kerchiefs about [on] their heads. We stayed there one week and during
that time our captain went ashore daily to visit the sick, and every morning gave them cocoanut water from
his own hand, which comforted them greatly. There are people living near the island who have holes
(earrings) in their ears so large that they can pass their arms through them. Those people are caphri, that is to
say, heathen. They go naked, with a soft cloth woven from the bark of a tree about their privies, except some
of the chiefs who wear cotton cloth embroidered with silk at the ends by means of needle. They are dark, fat,
and painted. They anoint themselves with cocoanut and with beneseed oil, as a protection against the sun and
wind. They have very black hair that falls to the waist, and use daggers, knives, and spears ornamented with
gold, large shields, fascines, javelins, and fishing nets that resemble rizali [a fine thickly woven net used for
fishing]; and their boats are just like ours.

*****

Next day, holy Friday, the captain general send his slave, who acted as out interpreter, ashore in small
boat to ask the king if he had any food to have it carried to the ships and to say that they would be well
satisfied with us, for he [and his men] had come to the islands as friend and not as enemies. The king came
with six or eight men in the same boat and entered the ship. He embraced the captain general to whom he
gave three porcelain jars covered with leaves and full of raw rice, two very large orade [dorado] and other
things. The captain general gave the king a garment of red and yellow cloth made in the Turkish fashion and a
fine red cap and to the others [the king’s men], to some knives and to others mirrors. Then the
captain-general had a collation spread for them, and had the king told through the slave that he desired to be
casi casi with him, that is to say brother. The king replied that he also wished enter the same relations with
the captain-general. Then the captain showed him cloth of various colors, coral [ornaments] and many other
articles of merchandise, and all the artillery, some of which he had discharged for him, whereat the natives
were greatly frightened.

*****

16
 Pieces of gold, of the size of walnuts and eggs, are found by sifting the earth in the island of that king who
came [whom I led] to our ships. All the dishes of that king are of gold and also some portion of his house, as
we were told by that king himself. According to their customs he was grandly decked out [molto in ordine],
and the finest looking man that we saw among those people. His hair was exceedingly black, and hung to his
shoulders. He had a covering of silk on his head, and wore two large golden earrings fastened in [to] his ears.
He wore a cotton cloth all embroidered with silk, which covered him from the waist to the knees. At his side
hung a dagger, the haft of which was somewhat long and all of gold, and its scabbard of carved wood. He had
three spots of gold on every tooth, and his teeth appeared as if bound with gold. He was perfumed with storax
and benzoin. He was tawny and painted [tattooed] all over. That island of his was called Butuan and Calagan
[Caraga]. When those kings wished to see one another, they both went to hunt in that island where we were.
The name of the first king is Raia Colambu, the second Raia Siari.

Early on [in] the morning of Sunday, the last of March and Easter day, the captain general sent the priest
with some me to prepare the place where the Mass was to be said together with the interpreter to tell the king
that we were not going to land in order to dine with him, but to say mass. Therefore the king sent us two
swine that be had killed. When the hour for mass had arrived, we landed with about fifty men, without our
body armor, but carrying our other arms, and dressed in our best clothes. Before we reached the shore with
our boats, six pieces were discharged as a sign of peace. We landed the two kings embraced the
captain-general and placed him between them. We went in marching order to the place consecrated, which
was not far from shore. Before the commencement of [the] mass, the captain sprinkled the entire bodies of
the two kings with musk water. The mass was offered up [During the Mass, we made our offerings]. The kings
went forward to kiss the cross as we did, but made no offerings. When the body of our Lord was elevated, they
remained in their knees and worshipped Him with clasped hands. The ships fired all their artillery at once
when the body of Christ was elevated, the signal having been given from the shore with muskets. After the
conclusion of Mass, some of our men took communion…. Then he [they] had a cross carried in and the nails
and crown, to which immediate reverence was made [to which they made immediate reverence]. He told the
kings through the interpreter that they were the standards given to him by the emperor his sovereign, so that
wherever he might go be might set up those tokens. [He said] that he wished to set it up in that place for their
benefit for whenever any of our ships came, they would know that we had been there by that cross, and would
do nothing displease them or harm their property. If any of their men were captured, they would be set free
immediately on that sign being shown. It was necessary 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 in the least. They thanked him heartily, and said that they would do
everything willingly. The captain-general also asked them whether they were Moros [Muslims] or heathen, or
what was their belief. They replied that they worshiped nothing [had no other worship], but that they raised
their clasped hands and their face to the sky, and that they called their god ―Abba.‖ There at the captain was
very glad, and seeing that, the first king raised his hands to the sky and said that he wished that it were
possible for him to make the captain see his love for him. The interpreter asked the king why there was so
little to eat there. The latter replied that he did not live in that place except when he went hunting and to see
his brother, but that he lived in another island here all his family were. The captain-general asked him to
declare whether be had enemies, so that he might go with his ships to destroy them and to render them
obedient to him. The king thanked him and said that he did indeed have two islands hostile to him, but that it
was not then the season to go there. The [That] captain told him that if God would again allow him to return
to those districts, he would bring so many men that he would make the king’s enemies subject to him by
force. He said that he was about to go to dinner and that he would return afterward to have the cross set up on
the summit of the mountain. They replied that they were satisfied, and then forming in battalion and firing
the muskets, and the captain having embraced the two kings, we took our leave.

After dinner we all returned clad in our doublets, and that afternoon went together with the two kings to
the summit of the highest mountain there. When we reached the summit, the captain general told them that
he esteemed highly having sweated for them, for since the cross was there, it could not but be of great use to
them. On asking which port was best to get food, they replied that there were three, namely, Ceylon [Leyte],
Zubu [Cebu], and Calaghann [Calagan], but that Zubu was the largest and the one with most trade. They
offered of their own accord to give us pilots to show us the way. The captain general thanked them, and
determined to go there, for so did his unhappy fate will, After the cross was erected in positive, each of us
repeated a Pater Noster and an Ave Maria, and adored the cross and the kings did the same. Then we
descended through the cultivated fields, and went to the place where the balanghai was. The king had some
cocoanuts brought in so we might refresh ourselves. The captain asked the kings for pilots, for the intended to
depart the following morning, and [said] that he would treat them as if they were the kings themselves, and
would leave one of us as hostage. The kings replied every that every hour he wished the pilots were at his
command, but that might the first king changed his mind, and in the morning when we were about to depart,
sent word to the captain general, asking him for love of him to wait two days until he should have his rice
harvested, and other trifles attended to. He asked the captain general to send him some men to help him, so

17
that it might be done sooner, and said that he intended to act as out pilot himself. The caption sent him some
men, but the kings ate and drank so much that they slept all the day. Some said to excuse them that they were
slightly sick. Out men did nothing on that day, but they worked the next two days.

*****

Those people were heathens, and go naked and painted. They wear a piece of cloth woven from a tree
about their privies. They are heavy drinkers. Their women are clad in tree cloth from their waist down, and
their hair is black and reaches to the ground. They have holes pierced in their ears which are filled with gold.
These people are constantly chewing a fruit which they call areca, and resembles a pear. They cut that fruit
into four parts, and then wrap it in the leaves of their tree which they call betre [betel]. Those leaves resemble
the leaves of the mulberry. They mix it with a little lime, and when they have chewed it thoroughly, they spit it
out. It makes the mouth exceedingly red. All people in those parts of the world use it, for it is very cooling to
the heart, and if they ceased to use it they would die. There are dogs, cats, swine, fowls, goats, rice, ginger,
cocoanuts, fig [i.e., bananas], oranges, lemons, millet, pancium, sorgo, wax, and a quantity of gold in that
island. It lies in a latitude of nine and two-thirds degrees toward the Artic Pole, and in a longitude of one
hundred and sixty-two degrees from the line of demarcation. It is twenty-five [leagues] from the Acquada,
and is called Mazaua [Limasawa].

We remained there seven days, after which we laid our course toward the northwest, passing among five
islands, namely Ceylon, Bohol, Canighan, Baybai and Gatighan. In the last-named island of Gatighan, there
are bats as large as eagles. As it was late we killed one of them, which resembled chicken in taste. There are
doves, turtle-doves, parrots, and certain black birds as large as domestic chickens, which have a long tail. The
last-mentioned birds lay eggs as large as the goose, and bury them under the sand, through the great heat of
which they hatched out. When the chicks are born, they push up the sand, and come out. Those eggs are good
to eat. There is a distance of twenty leguas [leagues] from Mazaua to Gatighan. We set out westward from
Gatighan, but the king of Mazaua could not follow us [closely]; and consequently, we awaited him near three
islands; namely Polo [Poro], Ticobon [Pasijan], and Pozon [Pason]. When he caught up with us he was
greatly astonished at the rapidity with which we sailed. The captain-general had him come into his ship with
several of his chiefs at which they were pleased. Thus did we go to Zubu from Gatighan, the distance to Zubu
being fifteen leguas.

At noon on Sunday, April seven, we entered the port of Zubu, passing by many villages, where we saw
many houses built upon logs. On approaching the city, the captain-general ordered the ships to fling their
banners. The sails were lowered and arranged as if for battle, and all the artillery was fired, an action which
caused great fear to those people. The captain sent a foster-son of his as ambassador to the king of Zubo with
the interpreter. When they reached the city, they found a vast crowd of people together with the king, all of
whom had been frightened by the mortars. The interpreter told them that that was our custom when entering
into such places, as a sign of peace and friendship, and that we had discharged all our mortars to honor the
king of the village. The king and all of his men were reassured, and the king had us asked by his governor
what we wanted. The interpreter replied that his master was a captain of the greatest king and prince in the
world, and that he was going to discover Malucho; but that he had come solely to visit the king because of the
good report which he had heard of him from the king of Mazaua, and to buy food with his merchandise. The
king told him that he was welcome [literally: he had come at a good time], but that it was their custom for all
ships that entered their ports to pay tribute, and that it was but four days since a junk from Ciama [i.e., Siam]
laden with gold and slaves had paid him tribute. As proof of his statement the king pointed out to the
interpreter a merchant from Ciama, who had remained to trade the gold and slaves. The interpreter told the
king that, since his master was the captain of so great a king, he did not pay tribute to any seignior in the
world, and that if the king wished peace he would have peace, but if war instead, war. Thereupon, the Moro
merchant said to the king Cata raia chita that is to say, ―Look well, sire.‖ These men are the same who have
conquered Calicut, Malaca, and all India Magiore [i.e., India Major]. If they are treated well, they will give
good treatment, but if they are treated evil, evil and worse treatment, as they have done to Calicut and
Malaca.‖ The interpreter understood it all and told the king that his master’s king was more powerful in men
and ships than the king of Portogalo, that he was the king of Spagnia and emperor of all the Christians, and
that if the king did not care to be his friend he would next time send so many men that they would destroy
him. The Moro related everything to the king, who said thereupon that he would deliberate with his men, and
would answer the captain on the following day. Then he had refreshments of many dishes, all made from
meat and contained in porcelain platters, besides many jars of wine brought in. After our men had refreshed
themselves, they returned and told us everything. The king of Mazaua, who was the most influential after that
king and the seignior of a number of islands, went ashore to speak to the king of the great courtesy of our
captain-general.

Monday morning, our notary, together with the interpreter, went to Zubu. The king, accompanied by his
chiefs, came to the open square where he had our men sit down near him. He asked the notary whether there

18
were more than one captain in that company, and whether that captain wished him to pay tribute to the
emperor his master. The notary replied in the negative, but that the captain wished only to trade with him
and with no others. The king said that he was satisfied, and that if the captain wished to become his friend, he
should send him a drop of blood from his right arm, and he himself would do the same [to him] as a sign of
the most sincere friendship. The notary answered that the captain would do it. Thereupon, the king told him
that all the captains who came to that place, were wont to give presents one to the other [i.e., mutual presents
between the king and the captain], and asked whether our captain or he ought to commence. The interpreter
told the king that since he desired to maintain the custom, he should commence, and so he did.

*****

On Wednesday morning, as one of our men had died during the previous night, the interpreter and I
went to ask the king where we could bury him. We found the king surrounded by many men of whom, after
the due reverence was made, I asked it. He replied, ―If I and my vassals all belong to your sovereign, how
much more ought the land.‖ I told the king that we would like to consecrate the place, and to set up a cross
there. He replied that he was quite satisfied and that he wished to adore the cross as did we. The deceased
was buried in the square with as much pomp as possible, in order to furnish a good example. Then we
consecrated the place, and in the evening buried another man. We carried a quantity of merchandise ashore
which we stored in a house. The king took it under his care as well as four men who were left to trade the
goods by wholesale. Those people live in accordance with justice, and have weights and measures. They love
peace, ease, and quiet. They have wooden balances, the bar of which has a cord in the middle by which it is
held. At one end is a bit of lead, and at the other marks like quarter-libras [quarter-pounds], third-libras
[third-pounds], and libras [pounds]. When they wish to weigh they take the scales which has three wires like
ours, and place it above the marks, and so weigh it accurately. They have very large measures without any
bottom. The youth play on pipes made like ours which they call subin. Their houses are constructed of wood
and are built of planks and bamboo, raised high from the ground on large logs, and one must enter them by
means of ladders. They have rooms like ours: and under the house they keep their swine, goats, and fowls.
Large sea snails [corniolli], beautiful to the sight, are found there which kill whales. For the whale swallows
them alive, and when they are in the whale’s body, they come out of their shells and eat the whale heart.
Those people afterward find them alive near the dead whale’s heart. Those creatures have black teeth and
skin and a white shell, and the flesh is [are] good to eat. They are called laghan [a shellfish].

On Friday we showed these people a shop full of our merchandise, at which they were very much
surprised. For metals, iron and other large merchandise they gave us gold. For the other smaller articles they
gave us rice, swine, goats, and other food. Those people gave us x pieces of gold for xiiii libras [14 pounds] of
iron 9one piece being worth about one and one-half ducados [ducats]). The captain-general did not wish to
take too much gold, for there would have been some sailors who would have given all that they owned for a
small amount of gold and would have spoiled the trade forever. On Saturday, as the captain [king] had
promised the king [captain] to become a Christian on Sunday, a platform was built in [on] the consecrated
square, which was adorned with hangings and palm branches for his baptism. The captain-general sent men
to tell the king not to be afraid of the pieces that would be discharged in the morning, for it was our custom to
discharge them at our greatest feasts without loading [them] with stones.

On Sunday morning, April fourteen, forty men of us went ashore, two of whom were completely armed
and preceded the royal banner. When we reached land all the artillery was fired. Those people followed us
hither and thither. The captain and the king embraced. The captain told the king that the royal banner was
not taken ashore except with fifty men armed as were those tow, and with fifty musketeers; but so great was
his love for him that he had thus brought the banner. Then we all approached the platform joyfully. The
captain and the king sat down in chairs of red and violet velvet, the chiefs on cushions, and the others on
mats. The captain told the king through the interpreter that he thanked God for inspiring him to became
(become) a Christian, and that (now) he would more easily conquer his enemies than before. The king replied
that he wished to become a Christian, but that some of his chiefs did not wish to obey, because they said that
they were as good as men as he. Then our captain had all the chiefs of the king called, and told them that
unless they obeyed the king as their king, he would have them killed, and would give their possessions to the
king. They replied that they would obey him. The captain told the king that he was going to Spagnia, but that
he would return again with so many forces that he would make him the greatest king of those regions, as he
had been the first to express a determination to become a Christian. The king, lifting his hands to the sky,
thanked the captain, and requested him to let some of his men remain [with him], so that he and his people
might better be instructed in the faith. The captain replied that he would like to take two of the children of the
chiefs with him, so that they might learn our language, who afterward on their return would be able to tell the
others the wonders [cose] of Spagnia. A large cross was set up in the middle of the square. The captain old
them that if they wished to become Christians as they had declared on the previous days, that they must burn
all their idols and set up a cross in their place. They were to adore that cross daily with clasped hands, and
every morning after their [i.e., the Spaniards’] custom they were to make the sign of the cross (which the
19
captain showed them how to make); and they ought to come hourly, at least in the morning, to that cross, and
adore it kneeling. The intention that they had already declared, they were to confirm it with god works. The
king and all the others wished to confirm it thoroughly. The captain-general told the king that he was clad in
all white to demonstrate his sincere love toward them. They replied they could not respond to his sweet
words. The captain led the king by hand to the platform whiles speaking these good words in order to baptize
him. He told the king that he would call him Don Carlo, after his sovereign the emperor; the prince, Don
Fernando, after the emperor’s brother; the king of Mazaua, Johanni; a chief, Fernando, after our chief, that is
to say the captain; the Moro, Christoforo; and then the others, now one name, and now another. Five
hundred men were baptized before mass. After the conclusion of mass, the captain invited the king and some
of the other chiefs to dinner, but they refused, accompanying us, however, to the shore. The ships discharged
all the mortars; and embracing, the king and chiefs and the captain took leave of one another.

After dinner the priest and some of the others went ashore to baptize the queen, who came with forty
women. We conducted her to the platform, and she was made to sit down upon a cushion, and the other
women near her, until the priest should be ready. She was shown [I showed her] an image of our Lady, a very
beautiful wooden child Jesus, and a cross. Thereupon, she was overcome with contrition and asked for
baptism amid her tears. We named her Johanna, after the emperor’s mother; her daughter, the wife of the
prince, Catherina; the queen of Mazaua, Lisabeta; and the others, each [with] their [distinctive] names.
Counting men, women, and children, we baptized eight hundred souls. The queen was young and beautiful,
and was entirely covered with a white and black cloth. Her mouth and nails were very red, while on her head
she wore a large hat of palm leaves in the manner of a parasol, with a crown about it of the same leaves, like
the tiara of the Pope; and she never goes any place without such a one. She asked us to give her the little child
Jesus to keep in place of her idols; and then she went away. In the afternoon, the king and queen,
accompanied by numerous persons, came to the shore. Thereupon, the captain had many trombs of fire ad
large mortars discharged, by which they were most highly delighted. The captain and the king called one
another brothers. That king’s name was Raia Humabon. Before that week had gone, all the persons of that
island, and some from the other islands, were baptized. We burned one hamlet which was located in
neighboring island, because it refused to obey the king or us. We set up the cross there for those people were
heathen. Had they been Moros, we would have erected a column there as a token of our greater hardness, for
the Moros are much harder to convert that the heathen.

The captain-general went ashore daily during those days to hear mass, and told the king many things
regarding the faith. One day the queen came with great pomp to hear Mass. Three girls preceded her with
three of her hats in their hands. She was dressed in black and white with a large silk scarf, crossed with gold
stripes thrown over her head, which covered her shoulders; and she had on her hat. A great number of
women accompanied her, who were all naked and barefoot, except that they had a small covering of
palm-tree cloth before their privies, and a small scarf upon the head, and all hair flowing free. The queen,
having made the due reverence to the altar, seated herself on a silk embroidered cushion. Before the
commencement of the mass, the captain sprayed her and some of her [the] women with musk rosewater, for
they delighted exceedingly in such perfumes. The captain, knowing that the queen was very much pleased
with the child Jesus, gave it to her, telling her to keep it in place of her idols, for it was a memory of the son of
God. Thanking him heartily, she accepted it.

*****

One day, the captain-general asked the king and the other people why they did not burn their idols as
they had promised when they became Christians; and why they sacrificed so much flesh to them. They replied
that what they were doing was not for themselves, but for a sick man who had not spoken now for four days,
so that the idols might give him health. He was the prince’s brother, and the bravest and wisest man in the
island. The captain told them to burn their idols and to believe in Christ, and that if the sick man were
baptized, he would quickly recover; and if that did not so happen they could behead him [i.e., the captain]
then and there. Thereupon, the king replied that he would do it, for he truly believed in Christ. We made a
procession from the square to the house of the sick man with as much pomp as possible. There we found him
in such a condition that he could neither speak nor move. We baptized him and his two wives, and x girls.
Then the captain had him asked [asked him] how he felt. He spoke immediately and said that by the grace of
our Lord he felt very well. That was a most manifest miracle [that happened] in our times. When the captain
heard him [the man] speak, he thanked God fervently. Then he made the sick man drink some almond milk,
which he had already made ready for him. Afterward he sent him a mattress, a pair of sheets, a coverlet of
yellow cloth, and a pillow. Until he recovered his health, the captain sent him [every day] almond milk,
rosewater, oil of roses, and some sweet preserves. Before five days the sick man began to walk. He had an idol
that certain old women concealed in his house burned in the presence of the king and all the people. He had
many shrines along the seashore destroyed, in which consecrated meat was eaten. The people themselves
cried out ―Castiglia!’ ―Castiglia!‖ and destroyed those shrines. They said that if God would lend them life, they
would burn all the idols they could find, even if they were in the king’s house. Those idols are made of wood,

20
and are hollow, and lack the back parts. Their arms are open and their feet turned up under them with the
legs open. They have a large face with four huge tusks like those of the wild boar; and are painted all over.

There are many villages in that island. Their names and those of their chiefs are as follows: Cinghapola,
and its chiefs, Cilaton, Ciguibucan, Cimanningha, Cimatichat, and Cicanbul; one Mandaui and its chief,
Apanoaan; one Lalan, and its chief, Theteu; one Lalutan, and its chief, Tapan; one Cilumai; and one Lubucun.
All those villages rendered obedience to us, and gave us food and tribute. Near that island of zubu was an
island called Matan [Mactan], which formed the port where we were anchored. The name of its village was
Matan, and its chiefs were Zula and Cilapulapu [Lapu-lapu]. That city [village] which we burned was in that
island and was called Bulaia.

*****

On Friday, April twenty-six, Zula, chief of the island of Matan, sent one of his sons to present two goats to
the captain-general, and to say that he would send him all that he had promised, but that he had not been
able to send it to him because of other chief, Cilapulapu, who refused to obey the Spagnia. He requested the
captain to send him only one boatload of men on the next night, so that they might help him and fight against
the other chief. The captain-general decided to thither with three boatloads. We begged him repeatedly not to
go, but he, like a good shepherd, refused to abandon his flock. At midnight, sixty men of us set out armed with
corselets and helmets, together with the Christian king, the prince, some of the chief men, and twenty or
thirty balanghais. We reached Matan three hours before dawn. The captain did not wish to fight then, but he
sent a message to the natives by the Moro to the effect that if they would obey the king of Spagnia, recognize
the Christian king as their sovereign, pay us our tribute, he would be their friend; but that if they wished
otherwise, they should wait to see how our lances wounded. They replied that if we had lances they had lances
of bamboo and stakes hardened with fire. [They asked us] not to proceed to attack them at once, but to wait
until morning, so that they might have more men. They said that in order to induce us to go in search of
them; for they had dug certain pitholes between the houses in order that we might fall into them. When
morning came, forty-nine of us leaped into the water up our thighs, and walked through water for more than
two crossbow flights before we could reach the shore. The boats could not approach nearer because of certain
rocks in the water. The other eleven men remained behind to guard the boats… When they saw us, they
changed down upon us with exceeding loud cries, two divisions on our flanks and other two on our front.
When the captain saw that, he formed us into two divisions, and thus did we begin to fight. The musketeers
and crossbowmen shot from a distance for half an hour, but uselessly for the shots only passed through the
shields which were made of thin wood and the arms [of the bearers]. The captain cried to them, ―Cease firing!
Cease firing!‖ but his order was not all heeded. When the natives saw that we were shooting our muskets to
no purpose, crying out, they [were] determined to stand firm, but they [and] redoubled their shouts. When
our muskets were discharged, the natives would never stand still but leaped hither and thither, covering
themselves with their shields. They shot so many arrows at us and hurled so many bamboo spears (some of
them tipped with iron) at the captain-general, besides pointed stakes hardened with fire, stones, and mud,
that we could scarcely defend ourselves. Seeing that, the captain-general sent some men to burn their houses
in order to terrify them. When they saw their houses burning, they were roused to greater fury. Two of our
men were killed near the houses, while we burned twenty or thirty houses. So many of them charged down
upon us that they shot the captain through the right leg with a poisoned arrow. On that account, he ordered
us to retire slowly, but the men took to flight, except six or eight of us who remained with the captain. The
natives shot only at our legs, for the latter were bare; and so many were the spears and stones hurled at us,
that we could offer no resistance. The mortars in the boats could not aid us as they were too far away. So we
continued to retire for more than a good crossbow flight from the shore, always fighting up to our knees in the
water. The natives continued to pursue us, and picking up the same spear four or six times, hurled it at us
again and again. Recognizing the captain, so many turned upon him that they knocked his helmet off his head
twice, but he always stood firmly like a good knight, together with some others. Thus did we fight for more
than one hour, refusing to retire father [further]. An Indian hurled a bamboo spear into the captain’s face, but
the latte immediately killed him with his lance, which he left in the Indian’s body. Then, trying to lay hand on
sword, he could draw it out halfway because he had been wounded in the arm with [by] a bamboo spear.
When the natives saw that, they all hurled themselves upon him. One of them wounded him on the left leg
with a large cutlass, which resembles a scimitar, only being larger. That caused the captain to fall face
downward, when immediately they rushed upon him with iron and bamboo spears and with their cutlasses,
until they killed our mirror, our light, our comfort, and our true guide. When they wounded him, he turned
back many times to see whether we were all in the boats. Thereupon, beholding him dead, we, wounded,
retreated, as best as we could to the boats which were already pulling off. The Christian king would have
aided us, but the captain charged him before we landed, not to leave his balanghai, but to stay to see how we
fought. When the king learned that the captain was dead, he wept. Had it not been for that unfortunate
captain, not a single one of us would have been saved in the boats, for while he was fighting, the others retired
to the boats. I hope through [the efforts of] your illustrious Lordship that the fame of so noble a captain will
not become effaced in our times. Among other virtues which he possessed, he was more constant than ever in

21
the greatest of adversity. He endured hunger better than all the others, and more accurately than any man in
the world did he understand sea charts and navigation. And that this was the truth seen openly, for no other
had had so much natural talent nor the boldness to learn how to circumnavigate the world, as he had almost
done. That [The] battle was fought on Saturday, April twenty-seven, 1521. The captain desired to fight on
Saturday, because it was the day especially holy to him. Eight of our men were killed with him in that battle,
and four Indians, who had become Christians and who had come afterward to aid us, were killed by the
mortars of the boats. Of the enemy, only fifteen were killed, while many of us were wounded.

Relevance

Pigafetta’s chronicle contributed immensely to European historiography as it preserved and popularized

the achievements of the Magellan-Elcano expedition. If Pigafetta did not survive the journey, we would have
very knowledge of Magellan’s numerous contributions in the fields of geography, navigation, history, and
other related areas. First, credit must be given to the Magellan expedition for proving that the earth is not flat
but an oblate sphere. Moreover, they demolished the myth that there is boiling water at the Equator. Second,
Magellan and his men completed the first circumnavigation of the world. Third, they confirmed that the
Portuguese route is not the only way to the Spice Islands. They proved the theory that one can go to the east
by sailing west. Fourth, they brought to the attention of the Europeans that on the other side of the American
continent exists a large body of water which they named Pacific Ocean (Mar Pacifico). All these discoveries
altered the European map of the world and resulted in the inclusion of new territories in their world view.

The account of Pigafetta also enriched Philippine historiography because it contains important details
about the conditions of the Visayan Islands in the 16th century. Some of the prominent leaders during that
time, their economic activities, social and cultural practices, and religious beliefs were identified. Moreover,
local textbook writers use his book as their source of historical information about the beginning of
Christianity in the Philippines. The accounts about the First Mass in the Philippine, the conversion of Rajah
Humabon and his wife, and the story of the image of the Sto. Niño were mostly taken from Pigafetta’s book.
Finally, Pigafetta has numerous accounts about the reaction of the Filipinos when they met the Spaniards.
Some Filipinos were easily befriended by the Spaniards while others refused to interact and trade with them.
Lapu-lapu is the most prominent Filipino character in Pigafetta’s narrative. He was the first Filipino who led
the resistance movement against Spanish rule and successfully thwarted the first attempt of the Spaniards to
take control of the Philippines.

It was mentioned earlier that Pigafetta was not the only one who wrote about the expedition. They year
after the ship Victoria arrived in Spain, Maximilianus Transylvanus’ De Moluccis Insulis (The Moluccas
Islands) came off the press. Its subject matter is the same as that of Pigafetta’s book but it is not an
eyewitness account because the author is not part of the expedition. He based his narrative on the interviews
that he conducted with the survivors of the Victoria. His prominent interviewees were Juan Sebastian Elcano,
Francisco Albo, and Hernando de Bustamante. Compared to Pigafetta’s work, his account is far much shorter
and contains less details. Another survivor who maintained a journal of the voyage was Francisco Albo
(Victoria’s pilot). His work is the shortest and it focused mainly on the location of the expedition on certain
dates. Finally, the last contemporaneous source of information about Magellan is the Italian-born historian
of Spain, Peter Martyr d’ Anghiera. From 1511 to 1530, he wrote accounts of the Spanish explorations of the
New World which he divided into ―decades.‖ The fifth decade appeared in 1523 and it recounted the conquest
of Mexico and the circumnavigation of the world by Magellan.

C. RAIDERS OF THE SULU SEA (Documentary Film)

Background of the Producer

Raiders of the Sulu Sea is a historical documentary produce by Oak3 Films. Established in 1996, Oak3
Films was found by Zaihirat Banu Codelli (CEO) along with Lim Suat Yen (COO) Jason Lai (Director of
Content). It became popular because they co-produced a documentary with Discovery entitled ―The God’s
Must Be Hungry.‖ which earned Discovery Asia’s highest viewership in 10 years.

The Documentary was the product of a co-production agreement between the Media Authority of
Singapore and the Korean Broadcasting Commission in 2007 for Q Channel Korea. It was distributed
internationally by Looking Glass International through Discovery and History Channel (for Asia) in 2008. It
was directed by Idzwan Othman.

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Historical Background of the Documentary

Raiders of the Sulu Sea (2008) depicts the slave raiders activities perpetrated by the Balangingi
Samal and the Ilanun people under the command of the Sultanate of Sulu, informants of the
documentary were Icelle D. Borja; Samuel K. Tan, PhD; Barbara W. Andaya, PhD; Julius Bautista, PhD;
Margarita D. Cojuangco, PhD; and Halman Abubakar (Councilor, Jolo, Sulu).

The documentary shows the Moro resistance to the Spanish and American colonial governments in
Southern Philippines. The raids were facilitated by different indigenous groups of the Sulu region including
the Ilanuns, Balangingi Samals and Tausugs. Such raids on the coastal areas of the Spanish settlements were
sanctioned by the Sultans to retaliate against the colonizers. The sophisticated ancient maritime vessels were
launched to raid the coast of the Philippines and capture the cultures to be later sold to slavery.

Analyzing the Significance of Primary Sources to the History of the Filipino People

Throughout the hundreds of years that the Philippines was ruled by colonizers, the armed struggle
against the Spanish, American and Japanese colonial governments are considered by Moro leaders as a part
of the four-century long ―national liberation movement.‖ The long standing Moro-conflict is rooted in the
Spanish and American wars against the Moros. Under the Spanish rule/ the propagation of Christianity
heightened the prejudice against the Moros. In addition, Spain’s effort to control maritime trade caused
Moros to lose sources of livelihood, putting many of them in poverty. Under the American rule, thousands of
Moros were killed by American soldiers in the Moro Crater Massacre.

D. THE KARTILYA OF THE KATIPUNAN (Emilio Jacinto)

Historical Context

The first move towards independence began on July 7, 1892 when the Katipunan was established by
Andres Bonifacio. This was result of the failure of the Reform Movement in Spain in which Filipinos
attempted to demand reforms for the Philippines from the Spanish government, Bonifacio saw the futility of
the efforts of the Filipino propagandists and organized an underground movement against Spain.

The Kataastaasang Kagalang-galangang Katipunan ng mga Anak ng Bayan or KKK was a revolutionary
society that espoused independence and freedom for the Philippines through force of arms. 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 latter was done through the written works
by Bonifacio and fellow Katipunero, Emilio Jacinto, who wrote a number of poems and essays for the society
members.

The recruitment process of the Katipunan followed the Masonic initiation rises while its structure was
said to be based on Rizal’s aborted reformist organization, the La Liga Filipina. The new member of the
society were indoctrinated the value of the love of one’s country and fellow Filipinos.

About the Author

Emilio Jacinto was born on December 15, 1875 in the district of Trozo in Tondo, Manila. He was the son
of Mariano Jacinto, a bookkeeper, and Josefa Dizon. Living a life of poverty, Jacinto still managed to get a
good education. He finished his elementary education in a private school then took up his secondary
education at the Colegio de San Juan de Letran. He later studied law at the University of Santo Tomas where
he developed a love of reading and improved his skills in Spanish. Unfortunately, he had to stop studies when
the Philippine Revolution began in 1896.

Jacinto joined the Katipunan in 1894 at the age of 18 and took the symbolic name Pingkian. It was during
this time that he developed his nationalistic ideals. Through his enthusiasm and ideas, Jacinto became a
guiding light to the members of the society. 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 writings using the
pen-name ―Dimas Ilaw.‖ He served the Katipunan in different capacities such as secretary, fiscal, editor, and
later was appointed General by Bonifacio in 1897. He also served as an adviser to the Supremo.

23
 After the death of Bonifacio in Cavite in 1897, Jacinto continued the fight against the Spaniards even
after the truce following the Pact of Biak-na-Bato. He was wounded in a battle against the Spaniards in
Magdalena, Laguna and was captured. Upon investigation, Jacinto was released after he managed to
convince the Spanish soldiers he was a spy in their service when he showed them a military pass issued to a
man he killed several months ago. Jacinto quickly went into hiding in Manila. There he sent a letter to
Apolinario Mabini in Malolos, Bulacan stating his plan to continue his law studies at the newly-established
Literary University of the Philippines. But this plan was discontinued when Jacinto had to go back to Laguna
to lead his fellow patriots in the war against the new enemy, the Americans. He established his headquarters
in the town of Majayjay where he, unfortunately, contracted malaria. He died on April 6, 1899.

About the Text

In his study of the Katipunan history and its documents, Jim Richardson said that ―the Kartilya is the
best known of all Katipunan texts‖ and that it is ―only document of nay length set in print by the Katipunan
prior to August 1896 that is known to be still extant.‖ The Kartilya was printed as a small pamphlet that was
distributed to the members of the Katipunan. Its term was derived from the Spanish cartilla which was the
primer used for grade schools during the Spanish period. And like the cartillas, this document served as the
primary lessons for the members of the Katipunan.

The Kartilya presents not only the teachings for the neophyte Katipunero but also the guiding principles
of the society. These teachings are expected from the members even after the attainment of freedom from the
colonizers. The Kartilya ends with a document of affirmation by the member to the society’s teachings.

The Kartilya was not just a document for the Katipunan. Its importance today is predicated on the
teachings that embodied the moral and nationalistic principles of a nation that fought for independence.
These principles are relevant as the sense of nationhood still holds true when the cultural and historical
values of every Filipino are threatened by the onslaught of foreign influences brought about by today’s
globalization.

KARTILYA NG KATIPUNAN (Tagalog Text)

KATIPUNAN NANG MANGA A. N. B.

SA MAY NASANG MAKISANIB

SA KATIPUNAN ITO

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

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

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

Dito’y isa sa mga kaunaunahang utos, ang tunay na pagibig sa baying tinubuan at lubos na
pagdadamayan ng isa’t isa.

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

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

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

24
 Kung ang hangad na papasuk dito’y ang tumalastas lamang ng mga kalihiman nito, o ang ikagiginhawa
ng sariling katawan, o ang kilalanin ang mga naririto’t ng maipagbili sa isang dakot na salapi, huag
magpatuloy, sapagkat dito’y bantain lamang ay talastas nan g makapal na nakikiramdam sa kaniya, at
karakarakang nilalapatan ng mabisang gamut, na laan sa mga sukaban.

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

Ipinauunawa din, na ang mga katungkulang ginaganap ng lahat ng napaanak sa katipunang ito ay
lubhang mabibigat lalung lalu na, kung gugunitain na di magyayaring maiiwasan at walang kusang
pagkukulang na di aabutin ng kakilakilabot na kaparusahan.

Kung ang hangad ng papasuk ditto, ang siya’y abuluyan o ang ginhawa’t malayaw na katahimikan ng
katawan, huag magpatuloy, sapagkat mabigat na mga katungkulan ang matatagpuan, gaya ng pagtatangkilik
sa mga naaapi at madaluhong na paguusig sa lahat ng kasamaan; ssa bagay na ito ay aabutin ang maligalig na
pamumuhay.

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

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

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

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

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

MGA ARAL NANG

KATIPUNAN NG MGA A. N. B.

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

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

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

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

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

Sa taong may hiya, salita’y panunumpa.

Huag mong sasayangin ang panahun; ang yamang nawala’y magyayaring magbalik; ngauni’t panahung
nagdaan na’y di na muli pang magdadaan.

Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.

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

Ang babai ay huag mong tignang isang bagay na libangan lamang, kun di isang katuang at karamay sa mha
kahirapan nitong kabuhayan; gamitan mo ng boong pagpipitagan ang kaniyang kahinaan, at alalahanin
ang inang pinagbuhata’t nagiwi sa iyong kasangulan.

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

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

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

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

Note: The teachings are followed by a form to be filled out with name, hometown, age, occupation, status, and
address. The Kartilya concludes with a brief undertaking to be signed by the person who intends to join the
association.

English Translation

ASSOCIATION OF

THE SONS OF THE PEOPLE

To Those Who Want to Join this Association

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

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

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

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

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

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

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

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

It is also announced that the duties to be performed by the members of this association are exceedingly
hard, especially if one remembers that there can be no dereliction or willful evasion of duty without the
exaction of a terrible punishment.

If an applicant merely desires financial support relief or wants to lead of bodily comfort and ease, he had
better not proceed, for he will encounter weighty tasks, like the protection of the oppressed and the relentless
fight against all that is evil. In this way, his fate will be a vexatious life.

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

Everybody also knows the need for money, which today is one of the main things upon which we depend
to bring sustenance to all. In this regard, the punctual payment of dues is required: one person upon entry
and then twelve and a half centavos each month. The custodian of the funds will periodically render an
account to the members, and each member has a right to examine the accounts, should he so wish. The funds
cannot be expended without the consent of the majority.

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

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

Teachings of the

Katipunan of The Sons of the People

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

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

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

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

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

An honorable man’s word is his bond.

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

Defend the oppressed and fight the oppressor.

An intelligent man is he who takes care in everything he says and keeps quiet about what must be kept
secret.

Along the thorny path of life, the man leads the way and his wife and children follow. If the leader goes the
way of perdition, then so do those who are led.

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

What you would not want done to your wife, daughter and sister, do not do to the wife, daughter and sister of
another.
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A man’s worth does not come from him being a king, or in the height of his nose and the whiteness of his
face, or in him being a priest, a representative of God, or in his exalted position on the face of this earth.
Pure and truly noble is he who, though born in the forest and able to speak only his own tongue, behaves
decently, is true to his word, has dignity and honor, who is not an oppressor and does not abet
oppressors, who knows how to cherish and look after the land of his birth.

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

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 occurring at present.

E. THE WORKS OF LUNA AND AMORSOLO (Juan Luna and Fernando Amorsolo)

Juan Luna (1857-1899)

Juna Luna was born on October 23, 1857 in Badoc, Ilocos Norte. He was third among the seven children
of Joaquin Luna de San Pedro y Posadas (from Zambales) and Laurena Novicio y Ancheta (from La Union).
He married Maria de la Paz Pardo de Tavera and had two children. He was granted the title Lìcentiate Pilot
for High Seas after passing the government examination for sailors. He was also a member of the Hong Kong
Revolutionary Committee (Hong Kong Junta) that tried to convince Emilio Aguinaldo during his exile in
Hong Kong to return to the Philippines and take part in the armed rebellion against the Spaniards.

Many Filipino middle class families had the chance to study not only in the Philippines but in Europe as
well, allowing them to be exposed to new ideas and ideologies. It was during this time that Juan Luna became
famous for his artistic works.

Historical Background of Luna Paintings

Many of Luna's paintings illustrate literary and historical scenes that carried political commentaries. The
most important work of Luna is Spoliarium, the largest painting in the Philippines (4.22 m x 7.66 m). Luna
spent eight months working on the painting which is now displayed in the main gallery of the National
Museum of Fine Arts. It won three gold medals in the 1884 Exposicion Nacional de Bellas Artes in Madrid.
Another work of Juan Luna is the La Muerte de Cleopatra (The Death of Cleopatra) which won the silver
medal in 1881 Exposicion Nacional de Bellas Artes in Madrid. When The Battle of Lepanto, another work of
Luna, won the gold medal in the 1888 Exposicion Nacional de Bellas in Madrid, Jose Rizal delivered a
congratulatory speech for the success of Juan Luna.

Aside from his award-winning paintings, Juan Luna is also renowned for the following remarkable
works:

1. The El Pacto de Sangre which shows the blood compact between Datu Sikatuna and Miguel Lopez de
Legazpi.

2. The Parisian Life which shows a lady sitting uncomfortably in a couch in a public bar while being discretely
observed by three men who, according to public interpretations, resemble Jose Rizal, Juan Luna, and Dr.
Ariston Lin-Bautista.

3. The Portrait of a Lady which was first titled Paz Pardo de Tavera, after the wife of Luna which shows a
woman holding a rosary in a scene that seems to be after sexual interlude. However, the lady in the painting
does not look like Juan Luna’s wife at all.

Some critics suppose that it resembles the image of Luna’s favorite model, a Caucasian named Angela
Duche while others believe the lady is an image of Luna’s idealized vision of his wife. This particular painting

28
is controversial for it contains no foreshadowing to the tragedy of Luna’s marriage which ended with him
shooting his wife in September of 1892.

Fernando Cueto Amorsolo (1892-1972)

Fernando Amorsolo was born in Calle Heran (populary known today as Pedro Gil) in Paco, Manila on
May 20, 1892, He studied at the art school of the Liceo de Manila and at the University of the Philippines
School of Fine Arts. He worked as draftsman for the Bureau of Public Works, as a Chief Artist at the Public
Commercial Company, and as a part time Instructor in the University of the Philippines.

Amorsolo painted and sketched more than 10,000 pieces over his lifetime using natural and backlighting
techniques which gave him numerous awards and recognitions. The themes of his paintings are mostly rural
Philippine landscapes. Two of Amorsolo's award-winning works are (1) the Leyendo El Periodico which won
second place in the Bazaar Escolta in 1908 and (2) the Afternoon Meat of Rice Workers which won first prize
at the New York World’s Fair in 1939. Others works of Amorsolo include the Making of the Philippine Flag,
The First Baptism in the Philippines which was based on the accounts of Pigafetta, and Under the Mango
Tree.

On April 24, 1972, Amorsolo died from heart failure. In the same year, Amorsolo was declared the first
National Artist of the Philippines in painting. He is also considered as the ―Grand Old Man of Philippine Art.‖

Historical Background of Amorsolo’s Painting

Amorsolo's paintings depict life during the late American regime and the Japanese occupation in the
Philippines. He was known for his works focusing on rural landscapes that show his mastery in the use of
light. Amorsolo’s significant paintings during the Japanese occupation depict wartime atrocities particularly
the suffering of the Filipinos under the Japanese authorities. Some of Amorsolo’s works presenting such
scenes are the Bombing of The Intendencia, the Bombing of the Legislative Building, the Rape of Manila, and
the Burning of Sto.Domingo, all produced in 1942; Rizal Avenue in Ruins and Defense of a Filipino Woman’s
Honor in 1945; and the Burning of Manila in 1946.

F. MGA GUNITA NG HIMAGSIKAN (Emilio Aguinaldo)

Background of the Author

Emilio Famy Aguinaldo Sr, was born on March 22, 1869 in Kawit, Cavite. He was the seventh among the
eight children of Carlos Jamir Aguinaldo and Trinidad Famy-Aguinaldo. Aguinaldo's family was well off since
his father was the community's appointed gobernadorcillo of their pueblo.

Emilio attended high school at the Colegio de San Juan de Letran but had to stop on his fourth year
because his father's death. He then took the responsibility of helping his mother run their farm. In 1895, at
the age of 25, he became Kawit's first ―gobernadorcillo capitan municipal.‖ Aguinaldo became a freemason
during this year, joining Pilar Lodge No. 203, Imus, Cavite with codename "Colon." He also joined the
Katipunan and used the nom de guerre "Magdalo" in honor of Mary Magdalena.

Aguinaldo would later become the first and youngest President of the country by being the President of
the First Philippine Republic, His presidency was cut short when he was captured by the American soldiers in
Palanan, Isabela where he pledged his loyalty to the American government thus dissolving the First
Republic. He tried to rejoin politics by challenging Manuel L. Quezon in the 1935 presidential elections but he
lost, leading him to retire from public life. Nevertheless, Aguinaldo continued to serve the government
politically under the succeeding administrations. President Elpidio Quirino appointed him as member of the
Philippine Council of State in 1950.

Emilio Aguinaldo died of Coronary Thrombosis on February 6, 1964. He was 94 years old. In his lifetime,
he was able to witness the administration of succeeding presidents of the Philippines until the term of
President Diosdado Macapagal.

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Historical Background of Mga Gunita ng Himagsikan

Aguinaldo produced the first volume of his memoirs between 1928 and 1946. The memoirs include
accounts from Aguinaldo's birth and early years until the signing of the Biak na Bato Treaty in 1897. These
were based on various documents such as a diary Aguinaldo kept, documents he preserved, and family lore
he personally gathered from his relatives. It was at the end of 1963 that Aguinaldo, after much deliberation,
decided to publish his memoirs. It was translated by Luz Colendrino Bucu, the secretary of the Graduate
School of Education and faculty member of the University of the East. Mga Gunita ng Himagsikan was
officially released to the public in 1967.

Nevertheless, it was presumed by the Ambeth Ocampo (2017) that a second volume was also drafted by
Aguinaldo, which could have covered the resumption of the Philippine revolution against Spain and the
Philippine - American war. Until now, no one knows whether it was actually written but Ocampo hints that it
might be hidden in a secret compartment, drawer or passageway in the Aguinaldo Shrine in Kawit, Cavite.

G. THE ACT OF THE DECLARATION OF PHILIPPINE INDEPENDENCE

(Ambrosio R. Bautista)

Historical Context

The first phase of the Philippine Revolution ended in stalemate between the Spaniards and the Filipino
rebels. In December 1897, a truce was declared between the two forces with the Filipino leaders, led by Gen.
Emilio Aguinaldo, agreeing to be exiled to Hong Kong while the Spaniards paid an indemnity for the damages
caused as a result of the conflict. The trace, however, lasted for only a few months before it collapsed. The
renewed conflict would have been disastrous for the Filipinos if not for the deteriorating diplomatic relations
between Spain and the United States over the another revolution in Cuba. This eventually led to
Spanish-American War in 1898 and the arrival of a new colonizer to the Philippines—the Americans.

Even before the Battle of Manila in 1898, Aguinaldo had already been meeting with the Americans in
Singapore. He talked with Consul E. Spencer Pratt regarding US-Filipino collaboration against the Spaniards
before he went back to Hong Kong to meet up the Commodore George Dewey had already left for the
Philippines to attack the Spanish fleet following America’s declaration of war against Spanish in April.

Aguinaldo remained in Hong Kong and met with the Spanish consul general Rounseville Wildman. He
paid Wildman a total of ₱117,000 to purchase rifles and ammunition. A first shipment worth ₱50,000 was
made but the other half was never delivered. Wildman never returned the money given to him.

On May 19, 1898, Aguinaldo finally returned to the Philippines on board the U.S cruiser McCulloch.
Aguinaldo conferred with Dewey on Philippines conditions and was supplied with arms captured from the
Spaniards. From his headquarters in Cavite, Aguinaldo announced the resumption of the revolution against
the Spaniards, thus beginning the second phase of the revolution. The Filipinos immediately flocked to the
province to join the army. By the end of May, Aguinaldo was in command of an army of 12,000 troops.

On May 28, the Filipino forces won their first victory in Alapan, Imus. The newly-made Filipino flag was
hoisted in Alapan then later unfurled at the Teatro Caviteño in Cavite Nuevo (now Cavite City) in front of the
Filipinos and captured Spanish soldiers. A group of American officers and soldiers also witnessed the
ceremony.

Earlier, On May 24, Aguinaldo announced the creation of the dictatorial government. The formation of
this type of rule was a necessity when the growing nation needed a strong leader. He emphasized that the
dictatorship was only temporary as it would be a prelude go to the establishment of a republican form of
government.

On June 12, 1898, Aguinaldo declared Philippine independence from Spanish rule at a ceremony in his
house in Kawit, Cavite. Ambrosio Rianzares Bautista read the declaration that was later signed by 177
persons, including an American military officer. The Philippine National Anthem, then known as ―Marcha
Nacional Filipina,‖ composed by Julian Felipe, was played by the Banda de San Francisco de Malabon and
the Philippine flag was again unfurled.

About the Author

30
 (Although the actual author of the proclamation was Ambrosio Rianzares Bautista, the initiator of the
Philippine independence that led to the making of the proclamation was Gen. Emilio Aguinaldo.)

Ambrosio Rianzares Bautista

He was also known as Don Bosyong, was born, on December 17, 1830 in Biñan, Laguna to Gregorio
Enriquez Bautista and Silvestra Altamira. He studied Law at the Uniersity of Sto. Tomas and earned his
degree in 1865 (at 35 years old).

He solicited funds to finance the campaign for reforms in the Philippines and became a member of the La
Liga Filipina, Cuerpo de Compromisarios, and La Propaganda. He was arrested and imprisoned at Fort
Santiago by the Spaniards as he was suspected of being involved in the Philippine Revolution but managed to
defend himself and was eventually released.

He became the first adviser of President Emilio Aguinaldo in 1898, and, contrary to popular belief, it was
Bautista, and not Aguinaldo, who waved the Philippine flag before the jubilant crowd during the
proclamation of the Philippine independence in Kawit, Cavite. On July 14, 1899, he was elected as president
of the Philippines in the Revolutionary Congress in Tarlac and was later appointed judge of the Court of First
Instance of Pangasinan. He died on December 4, 19003 (72 years old) from a fatal fall from a horse-drawn
carriage.

Emilio Aguinaldo

Emilio Aguinaldo was born on March 22, 1869 in Kawit, Cavite (Cavite el Viejo), the second to the
youngest of eight children of Carlos Aguinaldo and Trinidad Famy. The Aguinaldos were a wealthy and
influential family with Carlos being gobernadorcillo for several terms. Following his father’s death in 1893,
Emilio assisted his mother in the family business and worked to help earn the family income.

Aguinaldo followed in his father’s footsteps and was chosen captain municipal of Kawit in 1894. Months
later, he joined the Katipunan choosing the name Magdalo, a name that was also given to another branch of
Katipunan (the other was the Magdiwang) which he set up in his province.

When the revolution began in 1896, the Katipunan in Cavite succeeded in driving away the Spaniards
from the province. But territorial and logistical problems between the two groups soon forced Aguinaldo to
ask for help from Supremo Andres Bonifacio’s intervention, however, only worsened the situation and the
only solution the two factions saw was to create a revolutionary government.

Elections for a pamahalaang panghihimagsik were held in Barrio Tejeros, San Francisco de Malabon
(now General Trias) on March 22, 1897. Aguinaldo was elected President with Mariano Trias (Vice
President), Artemio Ricarte (Captain-General), Emilio Riego de Dios. (Director of War), and Andres
Bonifacio (Director of the Interior). But the elections were disrupted following a protest over Bonifacio’s
educational qualification for such a position. Bonifacio’s angrily declared the result of the elections null and
void and walked out. The Magdalos, however, considered the election binding and the new government was
founded. When Bonifacio tried to put up his own government with an armed group, he was arrested and tried
for sedition. Found guilty, the Supremo and his brother Procopio were executed on May 10, 1897.

The internal dissent caused by Bonifacio’s death weakened the Katipunan further. The Spanish troops
regained Cavite and Aguinaldo was forced to retreat to the mountains of Biak-na-Bato. But the Spaniards
soon realized that going after the rebels in that mountain hideout was futile. A stalemate ensued broken only
by a truce proposal to which the rebels agreed. In exchange for an indemnity, amnesty, and colonial reform.
Aguinaldo and his officers went to exile Hong Kong in December 1897.

The Spanish-American War in 1898 eventually changed Philippine history. After the Americans won the
Battle of Manila Bay in 1898, Aguinaldo returned to the Philippines with their help and announced the
resumption of the revolution against Spain. After winning several victories against the Spaniards, he declared
Philippine independence on June 12, 1898.

But the Filipinos soon realized that the Americans were to become their new colonizers. After the
Spanish defeat in 1898, the United States began to send fresh troops to the Philippines. In 1899, Aguinaldo
convened a Congress in Malolos, Bulacan in which delegates wrote a Constitution and established the
Philippine Republic with Aguinaldo as President in January 1899.

31
 Three weeks later, the continuing friction with the Americans erupted into a conflict in February 1899.
The Philippine-American War eventually ended in 1901 with the capture of Aguinaldo. Soon after, he pledged
allegiance to the United States and returned to private life on his family farm. He briefly hugged the limelight
when he ran for the presidency of the Philippine Commonwealth but lost to Manuel L. Quezon.

Aguinaldo was charged with collaboration by the Americans for helping the Japanese during World War
II but was later freed in a general amnesty. As a private citizen, he devoted his time to the cause of veteran
revolucionarios until his death at the age of 94 on February 6, 1964.

About the Text

On June 10, 1896, Gen. Emilio Aguinaldo issued a one-sentence decree appointing his Auditor General of
War, Ambrosio Rianzares Bautista, as a ―special commissioner‖ to write the Act of Declaration of the
Independence. The result was a sixteen-page document that contained the aspirations of freedom from
Spanish rule, the sacrifices made, and the revolution that confronted from it. It was the text of this
declaration that was read in Kawit in the afternoon of the celebration of the declaration of independence.
Copies of the document were made and distributed. However, there was a problem in determining how many
witnesses really signed the declaration. The copies classified under Philippine Revolutionary Papers (PRP) in
the National Library had varying numbers. Late research by historian-writer Jim Richardson placed the total
number of signees at 177.

The Act of Proclamation of Independence of the Filipino People

In the town of Cavite-Viejo, Province of Cavite, this 12th day of June 1898:

Before me, Ambrosio Rianzares Bautista, War Counselor and Special Delegate designed 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 commence with 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 Government Miguel Lόpez de Legazpi who, continuing
the course followed by his predecessor Ferdinand Magellan who landed on the shores of Cebu and Tupas,
although he was killed in battle that took place in said shores to which battle he was provoked by Chief
Kalipulako of Mactan who suspected has 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 as 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 and 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 rise on the 31 st of last month when several towns anticipating the
revolution, rose in revolt on the 28 th, 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

32
arms; truly marvelous and without equal in the history of colonial revolutions that in the first mentioned
province only the Detachment 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.

And having a witness to the rectitude of our intentions the Supreme Judge of the Universe, and under the
protection of the Powerful and Humanization Nation, the United States of America, we do hereby proclaim
and declare solemnly in the name and by authority of the people of these Philippines 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, 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 reverse as the Supreme Head of this Nation, which today
begins to have a life of its own, in the conviction that he has been the instrument chosen by God, in spite of
his humble origin, to effectuate the redemption of this unfortunate country as foretold by Dr. Don Jose Rizal
in his magnificent verses which be composed in his prison cell prior to his execution, liberating it from the
Yoke of Spanish domination.

And in punishment for the impunity with 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 our semblance of trial and
without any spiritual aid of our sacred Religion; and for the name 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, 1892 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 Royal Orders that directed that the parishes under them within the jurisdiction of this Bishopric
be turned over to the Recollects in exchange for those controlled by them in Mindanao which were to be
transferred to the Jesuits, thus revoking them completely and ordering the return of those parishes, all of
which proceedings are on file with the Ministry of Foreign Affairs to which they are sent last month of last
year for the issuance of the proper Royal Decree 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 last drop from
our chalice of suffering having been drained, the first spark of revolution broke out in Caloocan, spread out to
Santa Mesa and continued its course to the adjoining regions of the province 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 the 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 Civilizations; the eight rays, signifying the eight provinces—Manila, Cavite,
Bulacan, Pampanga, Nueva Ecija, Bataan, Laguna, and Batangas—which declared themselves in a state of
war as soon as the first revolt was imitated; and the colors of Blue, Red, and White, commemorating of our

33
profound gratitude towards this Great Nation for its disinterested protection which it lent us and continues
lending us.

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

(The text is followed by the Signatures of the Witnesses)

Relevance

Nothing is more relevant to Philippine history than the declaration of independence from colonial rule.
The Declaration is, of course, that sole documentation that proves the value Filipinos place on their freedom.
At present, our independence has been questioned especially in relation to our dealings with the United
States (which colonized us for almost half a century and later recognized our independence in 1946).
However, it must be understood that the independence we attained in 1898 was freedom that was fought for
with the lives of Filipinos. The goal of objective of this independence, however, is something that we might
have failed to achieve and protect properly. It in this context that the Acta must be studied again.

H. FILIPINO GRIEVANCES AGAINST GOVERNOR WOOD (Gregorio F. Zaide)

Background of the Author

Gregorio Zaide

He was born on May 25, 1907 in Pagsanjan, Laguna, is one of the most famous Filipino historians of all
time. His works served as basis of many Philippine history textbooks. A handful of these works became
essential secondary sources in studying historiography, making him the ―Dean of Filipino Historiographers.‖
He obtained his BA and PhD degrees from the University of Santo Tomas and his MA degree from the
University of the Philippines.

Gregorio Zaide taught in various schools including the University of the Philippines, University of Santo
Tomas, University of Manila, Far Eastern University, and University of Hawaii. He became professor
emeritus of History at the Far Eastern University after his retirement in 1964.

Aside from being active in the academe, he was also one of the founders of the International Association
of Historians of Asia and served as president of the Philippine Historical Association for three years. He was
also active in Philippine politics. He served as mayor of Pagsanjan, Laguna from 1971 to 1975.

Historical Background of the Document

General Leonard Wood first arrived in the Philippines in 1903 after rendering his services in Cuba. He
was appointed as governor of the Moro Province which comprised the southern islands and Mindanao. At the
same time, General Wood was also in charge of five districts and was the commanding general of the
American troops in Mindanao and Sulu. In 1921, US President Warren Harding commissioned the
Wood-Forbes Mission, headed by former Governor General W. Cameron Forbes and General Wood. The
mission’s aim was to assess if the Philippines could already be declared an independent nation, following the
Filipinization policy implemented by the administration of Francis Burton Harrison. The policy allowed
Filipinos to be actively involved in running the government as part of the American policy of benevolent
assimilation. The findings of the mission showed that the Philippines still needed the Americans. As a
response, US President Calvin Coolidge appointed Major General Wood to be the Governor General of the
Philippine Islands in 1923. Wood’s appointment was greatly accepted by the Filipinos considering his role in
the liberation of Cuba, giving Filipinos high hopes for political emancipation.

However, Wood was responsible for reversing the Filipinization policy implemented by Burton. He
issued Executive Order No. 37 which nullified laws creating the Board of Control and the assumed functions
of the body. The Board of Control, which was dominantly composed of Filipinos, was tasked to oversee the
sale and management of stocks in government-owned and controlled corporations. In an unprecedented
move, Governor Wood tried to dissolve the Board of Control where he occupied a minority position and could
never get the consent from the Senate President and the House Speakers to enable the government to
administer or conduct a business.

Such attempt generated tension between Filipino administrators and the Governor General which was
further aggravated by the Cabinet Crisis of 1923, stemming from the Ray Conley case, a secret service
detective accused of accepting bribery and having mistresses. The case was brought forward and was given

34
the final decision of suspension by Jose P. Laurel as the Secretary of the Interior. However, this was
disregarded by Governor Wood, which prompted the Filipino leaders to protest against his actions in relation
to his defiance of the Philippine Autonomy Act or the Jones Law that provided Filipinos legislative power.
Such led to the resignation of five Filipino cabinet secretaries of the department led by Secretary Laurel. It
was followed by the resignation of Senate President Manuel L. Quezon and the House Speaker Manuel Roxas
as members of the Council of State. These resignations caused the Cabinet Crisis of 1923.

The growing executive-legislative tension became more personal as the Governor blatantly exercised his
veto power in most of the legislations passed by the Philippine legislature. Such developments led to the
drafting of Filipino Grievances Against Governor Wood, which was approved by the Commission on
Independence on November 17, 1926.

I. Philippine Cartoons on Political Caricatures of the American Era (Alfred McCoy and
Alfredo Reyes Roces)

Background of the Authors

During the American era, political cartoons gained popularity as a form of expression. Many artists made
use of cartoons as political commentaries to expose the ills of the American colonial government. Alfred
McCoy provided an analysis of the pressing problems and issues of American colonialism manifested in
political cartoons. Together with Alfredo Reyes Roces, an artist, they compiled many political cartoons by
Filipino artists depicting the Philippine during American rule.

Alfred McCoy

He was born on June 8, 1945 in Massachusetts, USA. He earned his BA in European Studies from
Columbia College in 1968. He finished his MA in Asian Studies at the University of California in Berkeley in
1969 and his PhD in Southeast Asian History at Yale University in 1977. He studies Philippine political
caricatures to understand the social and political contexts of the Philippines during the American period and
later worked with Alfredo Roces, his co-author of Philippine Cartoons: Political Caricatures of the American
Era. Though McCoy did not create any political caricatures, his interest in them urged him to compile such
caricatures from various sources to produce a single collection.

Alfredo Reyes Roces

He was born on April 29, 1923. He was a painter, an essayist, and a versatile artist who is considered to
be a prominent figure in Philippine art. His paintings started with a figurative style but soon began to
amalgamate expressionism, Fauvism, and impressionism.

Several newspapers in Manila like The Independent and The Philippines Free Press and Bag-Ong Kusog,
a leading periodical in Cebu, included political cartoons in their editorials.

The Philippines Free Press was founded in 1906 by Judge W. A. Kincaid but and was taken over by
McCullough Dick due to bankruptcy. The newspaper was published in both Spanish and English. It featured
investigate articles regarding the country’s development. It had a personal tone since it was not tied to a
particular political party. It also advocated integrity, democracy, and Philippine national progress.
Lipag-Kalabaw was launched in the same year as Philippine Free Press. It was published in Tagalog and
Spanish containing satiric cartoons. All throughout its publication, it maintained anonymity by not having a
masthead and by having the artists and writers use pen names. This gave artists and writers agency on how
they wanted to express themselves.

The Independent was founded in 1915 by the Father of Cebuano Letters, Vicente Sotto, one of the
militant and aggressive advocates of immediate independence. It was a weekly newspaper published in
English and Spanish which served as a forum for the discussion of political issues. It was also where
Fernando Amorsolo began his career as the ―angriest of Manila’s political cartoonists.‖

In Cebu, one popular newspaper was the Bag-Ong Kusog which literally means ―New Force.‖ Bag-ong
Kusog was known for highlighting the conditions in Cebu prior to the war. It often talked about the
differences between the Spanish and American colonial governments. This newspaper depicted the
breakdown of hallowed customs and social practices due to American influence. If focused on criticism of
co-education introduced by the Americans, which endangered the virtue of women.

35
Historical Background of the Document

The Spanish colonial period in the Philippines was characterized by strict censorship resulting in a lack
of political liberty and minimal avenues for expressing political views. Spanish censorship banned
non-religious publications, thus compelling newspaper publications to be distributed underground.
However, the transition to the American colonial period provided leeway in the publication of independent
newspapers. Initially, newspapers were scrutinized by the government to ensure that they did not contain
anti-American sentiments which were branded as subversive and were confiscated. As such, the four decades
of the American colonial rule became a formative period in Philippine history.

Censorship was loosened when a civil government was established in 1901. This gave Filipinos the right
to publish without prior censorship of the government. Two months after strict censorship was removed,
Rafael Palma launched El Renacimineto (Rebirth) which became the most influential of the early nationalist
newspapers campaigning for the right to a free press. Whenever the Americans felt offended with any
publication, they used libel and sedition laws to obstruct the developing hostilities. After facing two libel
suits, El Renecimiento had to discontinue. Nevertheless, Martin Ocampo and Fernando Ma. Guerreo
established a new publication, La Vanguardia, in the same office and survived until World War II as one of
Manila’s leading newspapers.

J. SPEECH OF PRESIDENT CORAZON C. AQUINO BEFORE THE JOINT SESSIONOF THE

UNITED STATES CONGRESS, SEPTEMBER 18, 1986 (Corazon C. Aquino)

Historical Context

The gradual downfall of the dictatorial regime of President Ferdinand E. Marcos began with the
assassination of his political rival, former Senator Benigno ―Ninoy‖ Aquino, Jr., on August 21, 1983 moments
after the latter returned from exile in the United States. The murder of Ninoy Aquino set in motion a series of
events that destabilized the Marcos administration. Protest rallies erupted in the streets of Manila and other
major cities in the provinces calling for Marcos to resign. The Philippine economy began to falter amidst
accusations of corruption by Marcos and his cronies. Rumors continued to circulate that Marcos was sick.
Following opinions by the U.S. government that he was losing the mandate of the Filipino people, Marcos
announced on American and local television that he would hold a snap presidential election.

The opposition wanted to field their own candidates against Marcos but soon realized that they would
not stand a chance against the dictator if they would not unite and choose a common candidate. It was
decided that Ninoy’s widow, Corazon Aquino, would run as president with opposition leader, Salvador
Laurel, as her running mate.

The snap elections proved to be a farce. There was rampant cheating and violence that resulted in
numerous casualties. In the end, the Marcos’ allies at the Batasang Pambansa declared him the winner of the
election. In protest, Aquino would for a nationwide boycott of products of businesses that supported Marcos.
Other anti-Marcos groups vowed to continue the protests.

But on February 22, Marcos’ defense minister Juan Ponce Enrile and Armed Forces of the Philippines
Vice-Chief of Staff, Gen. Fidel Ramos announced their defection from the Marcos government. This lead to
what is now known in our history as the four-day People Power Revolution where civilians faced tanks and
soldiers to protect the soldiers and officers who defied the Marcos regime. Marcos eventually was flown to
Hawaii where he lived in exile and Aquino was sworn into office as President of the Philippines.

The People Power Revolution caught the imagination of the world. But there was a difficult task ahead.
President Aquino began to lead a country that had been badly damaged economically by the Marcos regime.
In September 1986, she went on a state visit to the United States where she spoke before the U.S. Congress to
ask for financial aid to the Philippines and conferred with then President Ronald Reagan. She also met with
American businessmen to convince them to invest in the Philippines. The nine-day visit was deemed a
success by Filipino and American newsmen.

About the Speaker

Maria Corazon ―Cory‖ Cojuangco Aquino was born on January 25, 1933 to a wealthy and politically
prominent family in Tarlac. She graduated from Mount St. Vincent College in New York City in 1954. A year
later, she married a popular young politican, Benigno ―Ninoy‖ Aquino, Jr. She lived the life of a politician’s
wife, remaining in the background and raising their family of five children while her husband’s career as a
prominent opposition politician grew during the Marcos administration. Cory stood by her husband when he

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was arrested and imprisoned for eight years (1972-1980) by President Marcos after martial law was declared
in 1972. Released to get medical treatment, Cory accompanied Ninoy to the United States where he lived in
exile for three years.

Corazon Aquino was thrust into the limelight when Ninoy was assassinated upon his return to the
Philippines in 1983. She became part of the growing opposition to the Marcos dictatorship which culminated
in her presidential candidacy for a united opposition in the snap election of 1986. Losing the elections
because of massive cheating, Cory challenged the results of the election by calling for a boycott of all
industries of Marcos cronies. It was not long before military officials publicly renounced Marcos and
supported Cory as the duly-elected president. The four-day People Power Revolution in February 1986 ended
the Marcos dictatorship and propelled Cory as the first Filipino woman president.

The Cory administration became known for its restoration of Philippine democracy. A new constitution
was written and a Congress was soon elected. But the euphoria of the newly-restored freedom did not last as
the Aquino administration failed to enforce social and economic reforms. The problems of peace and order
especially with the communist insurgency continued and it was not long before the government was also
dealing with rightist elements in the military that led to several attempted coups. She was succeeded to the
presidency by her former Armed Forces Chief of Staff and Defense Secretary Fidel Ramos in 1992.

In January 1987, Cory Aquino was named the TIME Magazine’s 1986 Person of the Year. She returned to
the limelight in 2001 supporting the impeachment of President Joseph Estrada in what later became known
as EDSA 2. In 2006, she was listed in the TIME Magazine’s issue called ―60 YEARS OF ASIAN HEROES.‖
She died on August 1, 2009.

About the Speech

The invitation to speak before the joint session of the U.S. Congress was extended to President Aquino
seven months after she assumed office. The task of writing the speech was given to Cory’s Executive Secretary
Teodoro ―Teddy Boy‖ Locsin, Jr. who, in an interview years later, admitted that he was unable to finish it in
time for the occasion. It was Cory who finished the draft and it was this speech that she delivered before the
U.S. Congress. It ran for half an hour and was interrupted by several applauses and ended with a standing
ovation by both the senators and congressmen.

Speech of Her Excellency Corazon C. Aquino President of the Philippines Before the Joint Session of the
United States Congress [Delivered at Washington, D.C. on September 18, 1986].

Three years ago, I left America in grief to bury my husband, Ninoy Aquino. I thought I had left it also to
lay to rest his restless dream of Philippine freedom. Today, I have returned as the president of a free people.

In burying Ninoy, a whole nation honored him. By that brave and selfless act of giving honor, a nation in
shame recovered its own. A country that had lost faith in its future found it in a faithless and brazen act of
murder. So in giving, we receive, in losing we find, and out of defeat, we snatched our victory.

For the nation, Ninoy became the pleasing sacrifice that answered their prayers for freedom. For myself
and our children, Ninoy was a loving husband and father. His loss, three times in our lives, was always a deep
and painful one.

Fourteen years ago this month was the first time we lost him. A president-turned-dictator, and traitor to
his oath, suspended the Constitution and shut down the Congress that was much like this one before which I
am honored to speak. He detained my husband along with thousands of others – senators, publishers and
anyone who had spoken up for the democracy as its end drew near. But for Ninoy, a long and cruel ordeal was
reserved. The dictator already knew that Ninoy was not a body merely to be imprisoned but a spirit he must
break. For even as the dictatorship demolished one by one the institutions of democracy – the press, the
Congress, the independence of the judiciary, the protection of the Bill of Rights – Ninoy kept their spirit alive
in himself.

The government sought to break him by indignities and terror. They locked him up in a tiny, nearly
airless cell in a military camp in the north. They stripped him naked and held the threat of sudden midnight
execution over his head. Ninoy held up manfully–all of it. I barely did as well. For 43 days, the authorities
would not tell me what had happened to him. This was the first time my children and I felt we had lost him.

When that didn’t work, they put him on trial for subversion, murder and a host of other crimes before a
military commission. Ninoy challenged its authority and went on a fast. If he survived it, then, he felt, God
intended him for another fate. We had lost him again. For nothing would hold him back from his
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determination to see his fast through to the end. He stopped only when it dawned on him that the
government would keep his body alive after the fast had destroyed his brain. And so, with barely any life in
his body, he called off the fast on the fortieth day. God meant him for other things, he felt. He did not know
that an early death would still be his fate, that only the timing was wrong.

At any time during his long ordeal, Ninoy could have made a separate peace with the dictatorship, as so
many of his countrymen had done. But the spirit of democracy that inheres in our race and animates this
chamber could not be allowed to die. He held out, in the loneliness of his cell and the frustration of exile, the
democratic alternative to the insatiable greed and mindless cruelty of the right and the purging holocaust of
the left.

And then, we lost him, irrevocably and more painfully than in the past. The news came to us in Boston. It
had to be after the three happiest years of our lives together. But his death was my country’s resurrection in
the courage and faith by which alone they could be free again. The dictator had called him a nobody. Two
million people threw aside their passivity and escorted him to his grave. And so began the revolution that has
brought me to democracy’s most famous home, the Congress of the United States.

The task had fallen on my shoulders to continue offering the democratic alternative to our people.

Archibald Macleish had said that democracy must be defended by arms when it is attacked by arms and
by truth when it is attacked by lies. He failed to say how it shall be won.

I held fast to Ninoy’s conviction that it must be by the ways of democracy. I held out for participation in
the 1984 election the dictatorship called, even if I knew it would be rigged. I was warned by the lawyers of the
opposition that I ran the grave risk of legitimizing the foregone results of elections that were clearly going to
be fraudulent. But I was not fighting for lawyers but for the people in whose intelligence I had implicit faith.
By the exercise of democracy, even in a dictatorship, they would be prepared for democracy when it came.
And then, also, it was the only way I knew by which we could measure our power even in the terms dictated
by the dictatorship.

The people vindicated me in an election shamefully marked by government thuggery and fraud. The
opposition swept the elections, garnering a clear majority of the votes, even if they ended up, thanks to a
corrupt Commission on Elections, with barely a third of the seats in parliament. Now, I knew our power.

Last year, in an excess of arrogance, the dictatorship called for its doom in a snap election. The people
obliged. With over a million signatures, they drafted me to challenge the dictatorship. And I obliged them.
The rest is the history that dramatically unfolded on your television screen and across the front pages of your
newspapers.

You saw a nation, armed with courage and integrity, stand fast by democracy against threats and
corruption. You saw women poll watchers break out in tears as armed goons crashed the polling places to
steal the ballots but, just the same, they tied themselves to the ballot boxes. You saw a people so committed to
the ways of democracy that they were prepared to give their lives for its pale imitation. At the end of the day,
before another wave of fraud could distort the results, I announced the people’s victory.

The distinguished co-chairman of the United States observer team in his report to your President
described that victory:

―I was witness to an extraordinary manifestation of democracy on the part of the Filipino people. The
ultimate result was the election of Mrs. Corazon C. Aquino as President and Mr. Salvador Laurel as
Vice-President of the Philippines.‖

Many of you here today played a part in changing the policy of your country towards us. We, Filipinos,
thank each of you for what you did: for, balancing America’s strategic interest against human concerns,
illuminates the American vision of the world.

When a subservient parliament announced my opponent’s victory, the people turned out in the streets
and proclaimed me President. And true to their word, when a handful of military leaders declared themselves
against the dictatorship, the people rallied to their protection. Surely, the people take care of their own. It is
on that faith and the obligation it entails, that I assumed the presidency.

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 As I came to power peacefully, so shall I keep it. That is my contract with my people and my commitment
to God. He had willed that the blood drawn with the lash shall not, in my country, be paid by blood drawn by
the sword but by the tearful joy of reconciliation.

We have swept away absolute power by a limited revolution that respected the life and freedom of every
Filipino. Now, we are restoring full constitutional government. Again, as we restored democracy by the ways
of democracy, so are we completing the constitutional structures of our new democracy under a constitution
that already gives full respect to the Bill of Rights. A jealously independent Constitutional Commission is
completing its draft which will be submitted later this year to a popular referendum. When it is approved,
there will be congressional elections. So within about a year from a peaceful but national upheaval that
overturned a dictatorship, we shall have returned to full constitutional government. Given the polarization
and breakdown we inherited, this is no small achievement.

My predecessor set aside democracy to save it from a communist insurgency that numbered less than
500. Unhampered by respect for human rights, he went at it hammer and tongs. By the time he fled, that
insurgency had grown to more than 16,000. I think there is a lesson here to be learned about trying to stifle a
thing with the means by which it grows.

I don’t think anybody, in or outside our country, concerned for a democratic and open Philippines,
doubts what must be done. Through political initiatives and local reintegration programs, we must seek to
bring the insurgents down from the hills and, by economic progress and justice, show them that for which the
best intentioned among them fight.

As President, I will not betray the cause of peace by which I came to power. Yet equally, and again no
friend of Filipino democracy will challenge this, I will not stand by and allow an insurgent leadership to spurn
our offer of peace and kill our young soldiers, and threaten our new freedom.

Yet, I must explore the path of peace to the utmost for at its end, whatever disappointment I meet there,
is the moral basis for laying down the olive branch of peace and taking up the sword of war. Still, should it
come to that, I will not waver from the course laid down by your great liberator: ―With malice towards none,
with charity for all, with firmness in the rights as God gives us to see the rights, let us finish the work we are
in, to bind up the nation’s wounds, to care for him who shall have borne the battle, and for his widow and for
his orphans, to do all which may achieve and cherish a just and lasting peace among ourselves and with all
nations.‖

Like Lincoln, I understand that force may be necessary before mercy. Like Lincoln, I don’t relish it. Yet, I
will do whatever it takes to defend the integrity and freedom of my country.

Finally, may I turn to that other slavery: our $26 billion foreign debt. I have said that we shall honor it.
Yet must the means by which we shall be able to do so be kept from us? Many conditions imposed on the
previous government that stole this debt continue to be imposed on us who never benefited from it. And no
assistance or liberality commensurate with the calamity that was visited on us has been extended. Yet ours
must have been the cheapest revolution ever. With little help from others, we Filipinos fulfilled the first and
most difficult conditions of the debt negotiation the full restoration of democracy and responsible
government. Elsewhere, and in other times of more stringent world economic conditions, Marshall plans and
their like were felt to be necessary companions of returning democracy.

When I met with President Reagan yesterday, we began an important dialogue about cooperation and
the strengthening of the friendship between our two countries. That meeting was both a confirmation and a
new beginning and should lead to positive results in all areas of common concern.

Today, we face the aspirations of a people who had known so much poverty and massive unemployment
for the past 14 years and yet offered their lives for the abstraction of democracy. Wherever I went in the
campaign, slum area or impoverished village, they came to me with one cry: democracy! Not food, although
they clearly needed it, but democracy. Not work, although they surely wanted it, but democracy. Not money,
for they gave what little they had to my campaign. They didn’t expect me to work a miracle that would
instantly put food into their mouths, clothes on their back, education in their children, and work that will put
dignity in their lives. But I feel the pressing obligation to respond quickly as the leader of a people so
deserving of all these things.

We face a communist insurgency that feeds on economic deterioration, even as we carry a great share of
the free world defenses in the Pacific. These are only two of the many burdens my people carry even as they
try to build a worthy and enduring house for their new democracy, that may serve as well as a redoubt for
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freedom in Asia. Yet, no sooner is one stone laid than two are taken away. Half our export earnings, $2 billion
out of $4 billion, which was all we could earn in the restrictive markets of the world, went to pay just the
interest on a debt whose benefit the Filipino people never received.

Still, we fought for honor, and, if only for honor, we shall pay. And yet, should we have to wring the
payments from the sweat of our men’s faces and sink all the wealth piled up by the bondsman’s two hundred
fifty years of unrequited toil?

Yet to all Americans, as the leader of a proud and free people, I address this question: has there been a
greater test of national commitment to the ideals you hold dear than that my people have gone through? You
have spent many lives and much treasure to bring freedom to many lands that were reluctant to receive it.
And here you have a people who won it by themselves and need only the help to preserve it.

Three years ago, I said thank you, America, for the haven from oppression, and the home you gave Ninoy,
myself and our children, and for the three happiest years of our lives together. Today, I say, join us, America,
as we build a new home for democracy, another haven for the oppressed, so it may stand as a shining
testament of our two nation’s commitment to freedom.

Relevance

Though this would be one of many speeches that Cory Aquino would deliver as President of the
Philippines, it was this speech that gave credence to the People Power Revolution not only to the Americans
but to the world – that change was possible through peaceful means. When she finished her speech, Senate
Majority Leader Robert Dole said to Mrs. Aquino, ―Cory, you hit a home run.‖ Aquino smiled back and said,
―I hope the bases were loaded.‖ Five hours later, the House of Representatives voted, 203 to 197, in favor of
$200 million as emergency aid for the Philippines.

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