RPH REVIEWER

HISTORY
 Study of the past
 Derived from the Greek word historia which means knowleadge acquired through
inquiry or investigation
 Adepted to Latin. The word Historia became known as the account of the past of a
person or of a group of people through written documents and historical evidences.
 “No document, no history” means that, unless a written document can prove a certain
historical event, then it cannot be considered as historical fact.
 But in some instances, historians started using other kinds of historical sources
which may not be in a written format. Few of these examples are the oral traditions
like epics, and songs, artifacts, architecture, and memory.
 With the aid of archaeologists, historians can use artifacts from a bygone area to study
ancient civilizations who are formerly ignored in history because of lack of documents.
 History is the study of the past, while Historiography lets the students to have better
understanding of history.
 Historiography is important for anyone who studies the history because it teaches the
student to be critical in the lessons of history presented to him.
 Historical Research requires rigor
 Historical Sources : Primary and Secondary Source

 (read Sir Reynan notes Lesson 1)

 September 8, 1522 -
 September 10, 1519 - Magellan’s Expedition
 March 16, 1521 - arrival of Magellan to Philippines ( March 17 to fil. time)
 Antonio Pigafetta - Venetian Scholar/Cartographer (Italian)
 Ferdinand Magellan - Portuguese (DiscoveredPacific Oceaan)
 5 Fleet:
1. Victoria
2. Trinidad
3. Conception
4. Santiago
5. San Antonio
 March 31, 1521 - first Catholic mass in the Philippines held at Limasawa
 Raja Siagu - King of Butuan & Caragua
 Raja Calambu - King of Limasawa
 Raja Humabon - King of Cebu
 Silapulapu/ Lapu-Lap - Cheiftain of Mactan
 April 27, 1521 - arrival of Magellan at Mactan
- Magellan’s Death
 Ladrone Island - Island of theives
 Juan Sebastian Elcano
 Enrique - Interpreter/Translator

A Brief Summary of the First Voyage Around the World by Magellan by Antonio
Pigafetta

This book was taken from the chronicles of contemporary voyager and navigators of the
16th century. One of them was Italian noblema Antonio Pigafetta, who accompanied
Ferdinand Magellan in his fatefful circumnavigation of the world. Pigafetta's work instantly
became a classic that prominent literary men in the West like William Shakespears Michel de
Montaigne, and Giambattista Vico referred to the book in the interpretation of the new world.
Pigafetta's travelogue is one of the mom important primary source in the study of the pre-
colonial Philippines. His account was also a major referent to the events leading to Magellan's
arrival in the Philippines, his encounter with local leaders, his death in the hands Lapulapu's
forces in the Battle of Mactan, and in the departure of what was left of Magellan's fleet from
the islands.

Examining the document reveals several insights not mat in the character of the
Philippines during the pre-colonial period but also on how the fresh eyes of the Europeana
regard a deeply unfamiliar terrain. environment, people, and culture/Locating Pigafetta's
account in the context of its writing warrants a familiarity on the dominant frame of mind in
the age of exploration which pervaded Europe in the 15th and 16ch century. Students of
history need to realize that primary sources used in the subsequent written histories depart
from certain perspectives. Thus, Pigafetta's account is also written from the perspective of
Pigafetta himself. and was a product of the context of its production. The First Voyage
Around the World by Magellan was published after Pigafetta returned to Italy. For this
chapter, we will focus on the chronicles of Antonio Pigafetta as he wrote his firsthand
observation and general impression of the Far East, including their experiences in Visayas.

In Pigafetta's account, their fleet reached what he called the Ladrone Island or the Island of
the Thieves. He recounted:

"These people have no arms, but use sticks, which have a fish bone at the end. They are
poor, hut ingenious, and great thieves, and for the sake of that we called these three islands
the Ladrone Islands."

The Ladrone Islands is presently known as the Marianas lalands. These. islands are
located south-southeast of Japan, west-southwest of Hawaii, north of New Guinea, and east of
Philippines. Ten days after they reached Ladrone Island, Pigafetta reported that they reached
what Pigafetta called the isle of Zamal, now Samar but Magellan decided to land in another
uninhabited island for greater security where they can rest for a few days. Pigafetta recounted
that after two days, March 18, nine mon came to them and showed joy and eagerness in
seeing them. Magellan realized that the men are reasonable and welcomed them with food,
drinks, and gifts. In turn. the natives gave them fish, palm wine (uraca), figs, and two cochos.
The natives also gave them rice (umai), cecas, and other food supplies. Pigafetta detailed in
amazement and fascination the palm tree which bore fruits called cocho, and wine. He also
described what seemed like a coconut. His description reads:

"This palm produces a fruit named cocho, which is as large as the head, or thereabouts: its
first husk is green, and two fingers in thickness, in it they find certain threads, with which
they make the cords for fastening their boats. Under this husk there is another very hard, and
thicker than that of a walnut.
They burn this second rind, and make with it a powder which is useful to them. Under this
rind there is a white marrow of a finger's thickness, which they eat fresh with meat and fish,
as we do bread, and it has the taste of an almond, and if anyone dried it he might make bread
of it (p. 72)."

Pigafetta characterized the people as "very familiar and friendly and willingly showed them
different islands and the names of these islands. The fleet went to Humunu island
(Homonhon) and there they found what Pigafetta referred to as the Watering Place of good
signs. It is in this place where Pigafetta wrote that they found the first signs of gold in the
island. They named the island with the nearby islands as the archipelago of Se Lazarus. They
left the island, then on March 25th Pigafetta recounted that they saw two Ballanghai
(balangay), a long boat full of people in Mazzava Maznun. The leader, who Pigafetta referred
to as the king of the Ballangha (balangay), sent his men to the ship of Magellan. The
Europeans entertained these men and gave them gifts. When the king of the balangay offered
to give Magellan a bar of gold and a chest of ginger, Magellan declined. Magellan sent the
interpreter to the king and asked for money for the needs of his ships and expressed that he
came into the islands as a friend and not as an enemy. The king responded by giving
Magellan the needed provisions of food in chinaware. Magellan exchanged gifts of robes in
Turkish fashion, red cap and gave the people knives and mirrors. The two then expressed their
desirs to become brothers. Magellan also boasted of his men in armor who cannot be struck
with swords and daggers. The king was fascinated and remarked that men in such armor can
be worth one hundred of his men. Magellan further showed the king his other weapons,
helmets, and artilleries. Magellan alse shared with the king his charts and maps and shared
how they found the islands.

After a few days, Magellan was introduced to the king's brother whe was also a king of
another ialand. They went to this island and Pigafetta reported that they saw mines of gold.
The gold was abundant that parts of the ship and of the house of the second king were made
of gold. Pigafetta described this king as the most handsome of all the men that he saw in this
place. He was also adorned with silk and gold accessories like a goldes dagger, which he
carries with him in a wooden polished sheath. This king named Raia Calambu, king of Zuluan
and Calagan (Butuan and Caragusi and the first king was Raia Singu. On March 31st, which
happened to be Easter Sunday, Magellan ordered the chaplain to say a mass by the shore, The
king heard of this plan and sent two dead pigs and attended the mass with the other king.
Pigafetta reported that both kings participated in the mass. He wrote:

“when the offertory of the mass came, the two kings, went to kiss the cross like us, but they
offered nothing, and at the elevation of the body of our Lord they were kneeling like us and
adored our Lord with joined hands."

After the mass, Magellan ordered that the cross be brought, with nails and crown in place.
Magellan explained that the cross, the nail, and the crown were the signs of his emperor and
that he was ordered to plant it in the places that he will reach. Magellan further explained that
the cross will be beneficial for their people because once other Spaniards saw this cross, then
they would know that they have been in this land and would not cause them troubles, and any
person who might be held captives by them will be released. The king concurred and allowed
for the cross to be planted. This mass will go down in history as the first mass in the
Philippines, and the cross will be the famed Magellan's cross still preserved at present day.

After seven days, Magellan and his men decided to move and look for islands where they can
acquire more supplies and provisions. They learned of the islands of Ceylon (Leyte), Bohol,
and Zzubu (Cebu) and intended to go there. Raia Calambu offered to pilot them in going to
Cebu, the largest and the richest of the islands. By April 7th of the same year. Magellan and
his men reached the port of Cebu, The king of Cebu, through Magellan's interpreter,
demanded that they pay tribute as it was customary, but Magellan refused. Magellan said that
he was a captain of a king himself and thus would not pay tribute to other kings. Magellan's
interpreter explained to the king of Cebu that Magellan'a king was the emperor of a great
empire and that it would do them better to make friends with them than to forge enmity. The
king of Cebu consulted his council. By the next day. Magellan's men and the king of Cebu,
together with other principal men of Cebu, met in an open space. There, the king offered a hit
of his blood and demanded that Magellan do the same. Pigafetta recounts:

"Then the king said that he was content, and as a greater sign of affection he sent him a little
of his blood from his right arm, and wished he should do the like. Our people answered that
he would do it. Besides that, he said that all the captains who came to his country had been
accustomed to make a present. to him, and he to them, and therefore they should ask their
captain if he would observe the custom. Our people answered. that he would; but as the king
wished to keep up the custom, let him begin and make a present, and then the captain would
do his duty.”

The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta
reported that the people took pleasure in Magellan's speech. Magellan then asked the people
who would succeed the king after his reign and the people responded that the eldest child of
the king, who happened to be a daughter, would be the next in line. Pigafetta also related how
the people talked about, how at old age, parents are no longer taken into account and had to
follow the orders of their children as the new leaders of the land. Magellan responded to this
by saying that his faith entails children to render honor and obedience to their mother and
father. Magellan preached about their faith further and people were reportedly convinced
Pigafetta wrote that their men were overjoyed seeing that the people wished to become
Christians through their free will and not because they were forced or intimidated

On the 14th of April, the people gathered with the king and other principal men of the islands.
Magellan spoke to the king and encouraged him to be a good Christian by burning all of the
idols and worship the cros instead. The king of Cebu was then baptized as a Christian.
Pigafetta wrote

"To that the king and all his people answered that thy would obey the commands of the
captain and do all that he told them. The captain took the king by the hand, and they walked
about on the scaffolding, and when he was baptized he said that he would name him Don
Charles (Carlos), as the emperor his sovereign was named; and he named the prince Don
Fernand (Fernando), after the brother of the emperor, and the King of Mazavva, Jehan: to the
Moor he gave the name of Christopher, and to the others each a name of his fancy."

After eight days, Pigafetta counted that all of the island's inhabitam were already baptized. He
admitted that they burned a village down for obeying neither the king nor Magellan. The mass
started to be conduct by the shore everyday. When the queen came to mass one day, Magellan
gave her an image of the Infant Jesus made by Pigafetta himself. The king of Cebu swore that
he would always be faithful to Magellan. When Magellan reiterated that all of the newly
baptized Christians need to burn their idola but the natives gave excuses telling Magellan that
they needed the idols t heal a sick man who was a relative to the king. Magellan insisted that
they should instead put their faith in Jesus Christ. They went to the sick ma and baptized him.
After the baptismal, Pigafetta recorded that the man was able to speak again. He called this a
miracle.

On the 26th of April, Zula, a principal man from the island of Matan (Mactar) went to see
Magellan and asked him for a boat full of men so that he would be able to fight the chief
named Silapulapu (Lapulapu). Such chief, according to Zula, refused to obey the king and
was also preventing him from doing so. Magellan offered three boats instead and expressed
his desire to go to Mactan himself to fight the said chief. Magellan's forces arrived in Mactan
in daylight. They numbered 49 in total and the islanders of Mactan were estimated to number
1,500, The battle began. Pigafetta recounted:

"When we reached land we found the islanders fifteen hundred in number, drawn up in three
squadrons; they came down upon us with terrible shouta, two squadrons attacking us on the
flanks, and the third in front. The captain then divided his men in two hands. Our musketeers
and crossbow-men fired for half an hour from a distance, but did nothing, since the bullets
and arrows, though they passed through their shields made of thin wood, and perhaps
wounded their arms, yet did. not stop them. The captain shouted not to fire, but he was not
listened to. The islanders seeing that the shots of our guns did them little or no harm would
not retire, but shouted more loudly, and springing from one side to the other to avoid our
shots, they at the same time drew nearer to us, throwing arrows, javelins, spears hardened in
fire, stones, and even mad, so that we could hardly defend ourselves. Some of them cast
lances pointed with iron at the captain-general."

Magellan died in that battle. The natives, perceiving that the bodies of the enemies were
protected with armors, aimed for their legs instead. Magellan was pierced with a poisoned
arrow in his right leg. A few of their men charged at the natives and tried to intimidate them
by burning an entire village but this only enraged the natives further. Magellan was
specifically targeted because the natives knew that he was the captain general. Magellan was
hit with a lance in the face. Magellan retaliated and pierced the same native with his lance in
the breast and tried to draw his sword but could not lift it because of his wounded arm. Seeing
that the captain has already deteriorated, more natives came to attack him. One native with a
great sword delivered a blow in Magellan's left leg. brought him face down and the natives
ceaselesaly attacked Magellan with lances, swords, and even with their bare hands. Pigafetta
recounted the last moments of Magellan:

"Whilst the Indians were thus overpowering him, several times he turned round towards us to
see if we were all in safety, as though his obstinate fight had no other object than to give an
opportunity for the retreat of his men."

Pigafetta also said that the king of Cebu who was baptized could have sent help but Magellan
instructed him not to join the battle and stay in the balangay so that he would see how they
fight. The king offered the people Mactan gifts of any value and amount in exchange of
Magellan's body but the chief refused. They wanted to keep Magellan's body as a memento
their victory.

Magellan's men elected Duarte Barbosa as the new captain. Pigafetta also told how
Magellan's slave and interpreter named Henry betrayed then and told the king of Cebu that
they intend to leave as quickly as possible Pigafetta alleged that the slave told the king that if
he followed the slave advice, then the king could acquire the ships and the goods of Magellan'
fleet. The two conspired and betrayed what was left of Magellan's men. The king invited
these men to a gathering where he said he would present the jewels that he would send for the
King of Spain. Pigafetta was not able to join the twenty-four men who attended because he
was nursing his battle wounds. It was only a short time when they heard cries and
lamentations The natives had slain all of the men except the interpreter and Juan Serran who
was already wounded. Serrano was presented and shouted at the men in the ship asking them
to pay ransom so he would be spared. However, thes refused and would not allow anyone to
go to the shore. The fleet departed and abandoned Serrano. They left Cebu and continued
their journey aroun the world.

Analysis of Pigafotta's Chronicle

The chronicle of Pigafetta was one of the most cited documents by historians who wished to
study the pre-colonial Philippines. As one of the earliest written accounta, Pigafetta was seen
as a credible source for period, which was prior unchronicled and undocumented. Moreover,
being the earliest detailed documentation, it was believed that Pigafetta's writings account for
the "purest" pre-colonial society. Indeed, Pigafetta's work is great importance in the study and
writing of Philippine history. Nevertheless there needs to have a more nuanced reading of the
source within a contextus backdrop. A student of history should recognize certain biases
accompanying the author and his identity, loyalties, and the circumstances that he was in and
how it affected the text that he produced. In the case of Pigafetta, the reader needs to
understand that he was a chronicler commissioned by the

King of Spain to accompany and document a voyage intended to expand the Spanish empire.
He was also of noble descent who came from a rich family in Italy. These attributes
influenced his narrative, his selection of details to included in the text, his characterization of
the people and of the species that he encountered, and his interpretation and retelling of the
events. Being a scholar of cartography and geography, Pigafetta was able to give details on
geography and climate of the places that their voyage has reached.

In reading Pigafetta's description of the peuple, one has to keep in mind that he was coming
from a 16th century European perspective. Hence, the reader might notice how Pigafetta,
whether implicitly or explicitly, regarded the indigenous belief systems and way of life as
inferior to that of Christianity and of the Europeans. He would always remark on the
nakedness of the natives or how he was fascinated by their exotic culture Pigafetta also
noticeably emphasized the natives' amazement and illiteracy to the European artillery,
merchandise, and other goods, in the same way that Pigafetta repeatedly mention the
abundance of spices like ginger. and of precious metals like gold. His observations and
assessments of the indigenous cultures employed the European standards. Hence, when they
saw the indigenous attires of the natives. Pigafetta saw them as being naked because from the
European standpoint, they were wearing fewer clothes indeed. Pigofetta's perspective was too
narrow to realize that such attire was only appropriate to the tropical climate of the islands.
The same was true for materials that the natives used for their houses like palm and bambou.
These materials would let more air come through the house and compensate for the hot
climate in the islands.

It should be understood that such observations rooted from the context of Pigafetta and of his
era. Europe, for example, was dominated by the Holy Roman Empire, whose loyalty and
purpose was the domination of the Catholic Church all over the world. Hence, other belief
systems different from that of Christianity were perceived to be blasphemous and barbaric.
even demonic. Aside from this, the 16th century European economy was mercantilist. Such
system measures the wealth of kingdoms based on their accumulation of bullions or precious
metals like gold and silver. It was not surprising therefore that Pigafetta would always
mention the abundance of gold in the islands as shown in his description of leaders wearing
gold rings and golden daggers, and of the rich gold mines. An empire like that of the Spain
would indeed search for new lands where they can acquire more gold and wealth to be on top
of all the European nations. The obsession with spices might be odd for Filipinos because of
its ordinariness in the Philippines, but understanding the context would reveal that spices
were scarce in Europe and hence were seen as prestige goods. In that era, Spain and Portugal
covet the control of spice islands because it would have lead to a certain increase in wealth,
influence, and power. These contexts should be used and understood in order to have a more
qualified reading of Pigafetta's account.

The KKK and the "Kartilya ng Katipunan

The Kataustaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or

Katipunan is arguably the most important organization formed in Philippine history. While
anti-colonial movements, efforts, and organizations have already been done centuries prior to
the foundation of the Katipunan, it was only this organization that envisioned (1) a united
Filipin nation that will revolt against the Spaniards for (2) the total independence the country
from Spain. Previous armed revolts had already occurred befors the foundation of the
Katipunan, but none of them envisioned a unifies Filipino nation revolting against the
colonizers. For example, Diego Silang was known as an locano who took up his arms and led
one of the longest running revolts in the country. Silang, however, was mainly concerned
about his locality and referred to himself as El Rey de Ilocos (The King lacos). The
imagination of the nation was largely absent in the aspiration of the local revolts before
Katipunan. On the other hand, the propaganda movements led by the ilustrados like Marcelo
H. del Pilar, Graciano Lópe Jaens, and Jose Rizal did not envision a total separation of the
Philippines from Spain, but only demanded equal righta, representation, and protection from
the abuses of the friars
In the conduct of their struggle, Katipunan created a complex structur and a defined value
system that will guide the organization as a collecti aspiring for a single goal. One of the most
important Katipunan docume was the Kartilya ng Katipunan. The original title of the
document wa Manga (sic) Aral Nang (sic) Katipunan ng mga A.N.B. or "Lessons of the
Organization of the Sons of Country." The document was written by Emil Jacinto in the year
1896. Jacinto was only 18 years old when he joined th movement. He was a law student in the
University of Santo Tomas. Despi his youth, Bonifacio recognized the value and intellect of
Jacinto that upon seeing Jacinto's Kartilya was much better than the Decalogue he wrote,
willingly favored that the Kartilya be distributed to their fellow Katipuner Jacinte became the
secretary of the organization and took charge of the short-lived printing press of the
Katipunan. On 15 April 1897, Bonifac appointed Jacinto as a commander of the Katipunan in
Northern La Jacinto was 22 years old. Jacinto died of Malaria at young age of 24 in th town
of Magdalena, Laguna.

The Kartilya can be treated as the Katipunan's code of conduct. It contained fourteen rules
that instruct the way a Katipunero should behave, and which specific values should he
uphold. Generally, the rules that are contained in the Kartilya can be classified into two. The
first group contains the rules that will make the member an upright individual and the second
group contains the rules that will guide the way he treats his fellow men

Below is the translated version of the rules in Kartilya:

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

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

lll. It is rational to be charitable and love one's fellow creature, and to adjust one's conduct,
acts and words to what is in itself reasonable

IV. Whether our skin he black or white, we are all born equal: superiority in knowledge,
wealth and beauty are to be understood, but not superiority by nature.

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

VI To the honorable man, his word is sacred.

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

VIII. Defend the oppressed and fight the oppressor before the law ne in the field.

IX. The prudent man is sparing in words and faithful in keeping secreta

X. On the thorny path of life, man is the guide of woman and the children, and if the guide
leads to the precipice, those whom he guides will also go there.

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

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

XIII. Man is not worth more because he is a king, because his nose is aquiline, and his color
white, not because he is a priest, a servant of God, nor because of the high prerogative that he
enjoys upon earth, but he is worth most who is a man of proven and real value, who does
good, keeps his words, in worthy and honest, he who does not oppress nor consent to being
oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and
know no tongue but his own.

XIV. When these rules of conduct shall be known to all, the longed for sun of Liberty shall
rise brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting
joy among the confederated brethren of the same rays, the lives of those who have gone
before, the fatigues and the well-paid sufferings will remain. If he who desires to enter has
informed himself of all this and believes he will be able to perform what will be his duties, he
may fill out the application for admission.

As the primary governing document, which determines the rules of conduct in the Katipunan,
properly understanding the Kartilya will thus help in understanding the values, ideals,
aspirations, and even the ideology of the organization.

Analysis of the "Kartilya ng Katipunan"

Similar to what we have done to the accounts of Pigalfetta, this primary source also needs to
be analyzed in terms of content and context. As document written for a fraternity whose main
purpose is to overthrow colonial regime, we can explain the content and provisions of the
Kartilya as a reaction and response to certain value systems that they found despicable in the
present state of things that they struggle against with. For example the fourth and the
thirteenth rule in the Kartilya is an invocation of the inherent equality between and among
men regardless of race, occupation or status. In the context of the Spanish colonial era where
the indios wers treated as the inferior of the white Europeans, the Katipunan saw to it that the
alternative order that they wish to promulgate through their revolution necessarily destroys
this kind of unjust hierarchy

Moreover, one can analyze the values upheld in the document as consistent with the
burgeoning rational and liberal ideals in the 18th and 19th century. Equality, tolerance,
freedom, and liberty were values that first emerged in the 18th century French Revolution,
which spread throughout Europe and reached the educated class of the colonies, Jacinto, un
ilustrado himself, certainly got an understanding of these values. Aside from the liberal values
that can be dissected in the document, we can also decipher certain Victorian and chivalrous
values in the text. For example, various provisions in the Kurtilya repentedly emphasized the
importance of honor in words and in action. The teaching of the Katipunan on how women
should be treated with honor and respect, while positive in many respects and certainly a
significant stride from the practice of raping and physically abusing women, can still be a
telling of the Katipunan's secondary regard for women in relation to men. For example, in the
tenth rule, the document specifically stated that men should be the guide of women and
children, and that he should set a good example, otherwise the woman and the children would
be guided in the path of evil. Nevertheless, the same document stated that women should be
treated as companions by men and not as playthings that can be exploited for his pleasure.

In the contemporary eyes, the Katipunan can be priticized because of these provisions.
However, one must not forget the context where the organization was born. Not even in
Europe or in the whole of the West at that juncture recognized the problem of gender
inequality. Indeed, it can be argued that Katipunan's recognition of women as important
partners in the struggle, as reflected not just in Kartilya but also in the organizational structure
of the fraternity where a women's unit was established, is an endeavor advanced for its time.
Aside from Rizal's known Letter to the Women of Malolos, no same effort by the supposed
cosmopolitan Propaganda Movement was achieved until the movement's eventual
disintegration in the latter part of the 1890s.
Aside from this, the Kartilya was instructive not just of the Katipunan's conduct toward other
people, but also for the members development as individuals in their own rights. Generally
speaking, the rules in the Kartilya can be classified as either directed to how one should treat
his neighbor or to how one should develop and conduct one's self. Both are essential to the
success and fulfillment of the Katipunan's ideals. For example, the Kartilya's teachings on
honoring one's word and on not wasting time are teachings directed toward self-development,
while the rules on treating the neighbor's wife, children, and brothers the way that you want
yours to be treated is an instruction on how Katipuneros should treat and regard their
neighhors.

All in all, proper reading of the Kartilya will reveal a more thorough understanding of the
Katipunan and the significant role that it played in the revolution and in the unfolding of the
Philippine history, as we know

Reading the "Proclamation of the Philippine Independence

Every year, the country commemorates the anniversary of the Philippine Independence
proclaimed on 12 June 1898 in the province of Cavite. Indee such event is a significant
turning point in the history of the country becau it signaled the end of the 333 years of
Spanish colonization. There have be numerous studies done on the eventa leading to the
independence of the country but very few students had the chance to read the actual
documenta the declaration. This is in spite of the historical importance of the documen and
the details that the documents reveal on the rationale and circumstance of that historical day
in Cavite. Interestingly, reading the details of the sa document in hindsight is telling the kind
of government that was create under Aguinaldo, and the forthcoming hand of the United
States of Americ in the next few years of the newly created republic. The declaration w a
short 2,000-word document, which summarized the reason behind the revolution against
Spain, the war for independence, and the future of the new republic under Emilio Aguinaldo.

The proclamation commenced with a characterization of the conditio in the Philippines during
the Spanish colonial period. The documen specifically mentioned abuses and inequalities in
the colony. The declaration says :

"...taking into consideration, that their inhabitants being already weary of bearing the ominous
yoke of Spanish domination, on account of the arbitrary arrests and harsh treatment practiced
by the Civil Guard to the extent of causing death with the connivance and even with the
express orders of their commanders, who sometimes went to the extreme of ordering the
shooting of prisoners under the pretext that they were attempting to escape, in violation of the
provisions of the Regulations of their Corps, which abuses were unpunished and on account
of the unjust deportations, especially those decreed by General Blanco, of eminent personages
and of high social position, at the instigation of the Archbishop and friars interested in
keeping them out of the way for their own selfish and avaricious purpose, deportations which
are quickly. brought about by a method of procedure more execrable than that of the
Inquisition and which every civilized nation rejects. on account of a decision being rendered
without a hearing of the persons accused"

The above passage demonstrates the justifications behind the revolution againat Spain.
Specifically cited are the abuse hy the Civil Guards and the unlawful shooting of prisoners
whom they alleged as attempting to escape The passage also condemned the unequal
protection of the law between the Filipino people and the "eminent personages. Moreover, the
line mentioned the avarice and greed of the clergy like the friars and the Archbishop himself.
Lastly, the passage also condemned what they see as the unjust deportation and rendering of
other decision without proper hearing, expected of any civilized nation.
From here, the proclamation proceeded with a brief historical overview of the Spanish
occupation since Magellan's arrival in Visayas until the Philippine revolution, with specific
details about the latter, especially after the Pact of Biak-na-Bato has collapsed. The document
narrated the spread of the movement "like an electric spark through different towns and
provinces like Bataan, Pampanga, Batangas, Bulacan, Laguna, and Morong, and the quick
decline of Spanish forces in the same provinces. The revolt also reached Visayas thus the
independence of the country was oneured. The document. also made mention of Rizal's
execution, calling it unjust. The execution, as written in the document, was done to "please
the greedy body of friars in their insatiable desire to seek revenge upon and exterminate all
those who are opposed to their Machiavellian purposes, which tramples upon the penal code
prescribed for these inlands. The document also narrated the Cavite Mutiny of January 1872
that caused the infamous execution of the martyred native priests Jose Burgos, Mariano
Gomez, and Jacinto Zamora, "whose innocent blood was shed through the intrigues of those
so-called religious orders" that incited the three secular priests in the said mutiny.

The proclamation of independence also invoked that the established republic would be led
under the dictatorship of Emilio Aguinaldo. The first mention was at the very beginning of
the proclamation. It stated:

"In the town of Cavite Viejo, in this province of Cavite, on the twelfth day of June eighteen
hundred and ninety-eight, before me. Don Ambrosio Rianzares Bautista, Auditor of War and
Special Commissioner appointed to proclaim and solemnize this act by the Dictatorial
Government of these Philippine Islanda. for the purposes and by virtue of the circular
addressed by the Eminent Dictator of the same Don Emilio Aguinaldo y Famy."

The same was repeated toward the last part of the proclamation. It states:

"We acknowledge, approve and confirm together with the orders that have been issued
therefrom, the Dictatorship established by Don Emilio Aguinaldo, whom we honor as the
Supreme Chief of this Nation, which this day commences to have a life of its own, in the
belief that he is the instrument selected by God, in spite of his humble origin, to effect the
redemption of this unfortunate people, as foretold by Doctor Jose Rizal in the magnificent
verses which he composed when he was preparing to be shot, liberating them from the yoke
of Spanish domination in punishment of the impunity with which their Government allowed
the commission of abuses by ita subordinates."

Another detail in the proclamation that is worth looking at is its explanation on the Philippine
flag that was first waved on the same day. The document explained:

"And finally, it was unanimously resolved that this Nation, independent from this day, must
use the same flag used heretofore, whose design and colors and described in the
necompanying drawing, with design representing in natural colors the three arma referred to.
The white triangle represents the distinctive emblem of the famous Katipunan Society, which
by means of its compact of blood urged on the masses of the people to insurrection; the three
stars represent the three principal Islands of this Archipelago, Luzon, Mindanao and Panay, in
which this insurrectionary movement broke out; the sun represents the gigantic strides that
have been made by the sons of this land on the road of progress and civilization, its eight rays
symbolizing the eight provinces of Manila, Cavite, Bulacan, Pampanga, Nueva Ecija, Bataan,
Laguna and Batangas, which were declared in a state of war almost soon as the first
insurrectionary movement was initiated; and the colors blue, red and white, commemorate
those of the flag of the United States of North America, in manifestation of our profound
gratitude towards that Great Nation for the disinterested protection she is extending to us and
will continue to extend to us."
This often overlooked detail reveals much about the historically accurate meaning behind the
most widely known national symbol in the Philippines. It is not known by many for example,
that the white triangle was derived from the symbol of the Katipunan. The red and blue colors
of the flag are often associated with courage and peace respectively. Our basic education
omits the fact that those colors were taken from the flag of the United States. While it can
always be argued that symbolic meaning can always change. and be reinterpreted, the original
symbolic meaning of something presents us several historical truths that can explain the
subsequent events, which unfolded after the declaration of independence on the 12th day of
June 1898.

Analysis of the "Proclamation of the Philippine Independence"

As mentioned earlier, a re-examination of the document on the declaration of independence

can reveal some often overlooked historical truths about this important event in Philippine
history. Aside from this, the document reflects the general revolutionary sentiment of that
period. For example, the abuses specifically mentioned in the proclamation like friar abuse,
racial discrimination, and inequality before the law reflect the most compelling sentimenta
represented by the revolutionary leadership. However, no mention was made about the more
serious problem that affects the masses more profoundly (ie., the land and agrarian crisis felt
by the numerous Filipino pessants in the 19th century). This is ironic especially when
renowned Philippine revolution historian, Teodors Agoncillo, stated. that the Philippine
Revolution was an agrarian revolution. The common revolutionary soldiers fought in the
revolution for the hope of owning the lands that they were tilling once the friar estates in
different provinces like Batangas and Laguna dissolve, if and when the revolution succeeded.
Such aspecta and realities of the revolutionary struggle were either unfamiliar to the middle
class revolutionary leaders like Emilio Aguinaldo, Ambrosio Rianzares-Bautista, and Felipe
Buencamino, or were intentionally left out because they were landholders themselves.

The proclamation also gives us the impression on how the victorious revolutionary
government of Aguinaldo historicined the struggle for independence. There were mentions of
past events that were seen as important turning points of the movement against Spain. The
execution of the GOMBURZA for example and the failed Cavite Mutiny of 1872 was
narrated in detail. This shows that they saw this event as a significant awakening of the
Filipinos in the real conditions of the nation under Spain. Jose Rizal's legacy and martyrdom
was also mentioned in the document. However, the Katipunan as the pioneer of the
revolutionary movement was only mentioned once toward the end of the document. There
was no mention of the Katipunan's foundation. Bonifacio and his co-founders were also left
out. It can be argued thus, that the way of historical narration found in the document also
reflects the polities of the victors. The enmity between
Aguinaldo's Magdalo and Bonifacio's Magdiwang in the Katipunan is no
secret in the pages of our history. On the contrary, the war led by Aguinaldo's
men with the forces of the United States were discussed in detail.

The point is, even official records and documents like the proclamation of independence,
while truthful most of the time, still exude the politics and bianes of whoever is in power.
This manifests in the selectiveness of information that can be found in these records. It is the
task of the historian thus, to analyze the content of these documents in relation to the
dominant politics and the contexts of people and institutions surrounding it. This tolls us a
lesson on taking primary sources like official government records within the circumstance of
this production. Studying one historical subject thus entaile looking at multiple primary
sources and pieces of historical evidences in order to have a more nuanced and contextual
analysis of our past.