READINGS IN THE PHILIPPINE HISTORY
REVIEWER KNOWLEDGE:
Definition of History
Understanding History Using Primary
and Secondary Sources
History - according to Louis Gottschalk,
refers to both an event and the discipline.
As an event, it refers to a historical
phenomenon or experience. Events serve
as the building blocks of a historical
process. On the other hand, History, also
refers to the discipline, e.i. BA History and
its individual component courses like The
Philippines in the Spanish Period.
To E.H. Carr:
 It is the inquiry conducted by the
historian and the series of past
events into which he inquires.
 It is the continuous process of
interaction between the historian and
his facts, an unending dialogue
between the present and the past.
 It means interpretation.
 It is what the historian makes.
To other historians:
 History is the re-enactment in the
historian's mind of the thought
whose history he is studying. –
Collingwood
 History is the historian's experience.
– Oakeshott
 History is “a selective system” not
only of cognitive, but of causal,
orientations to reality. – Parsons
 In Salazar’s definition, “Ang
kasaysayan ay salaysay na may
saysay at pag-uulat sa sarili.”
 History is a reconstruction of past
events. (Positivist Tradition of the
West.)
THE HIERARCHY OF HISTORICAL
5. History-as-Actuality (History as a whole)
4. History-as-Witnessed (Constructed Part)
3. History-as-Remembered (Recovered
Part)
2. History-as-a-Written-Document (Material
Culture)
1. History-as-Reconstruction-of-Events
Why do we study history?
1. It is a requirement.
2. It is for us to understand the present and
get a surmise of what the future in store for
us.
3. “Ang lahat ng bagay ay may kwento.” –
Howie Severino
But…
1. We would understand our roots.
2. We would bridge our diversity.
3. We would love our country more
than before.
4. We would see our defects as well as
our strengths.
5. We would achieve political
determinism and self-respect.
6. We would learn certain attitudes
which the government and the
society consider worthy or
significant.
Attitudes Towards History

In conclusion: We need to study history in
order to give justice to ourselves by means
of regaining our lost prestige and self-
respect. It is but by means of being
interested in studying history wherein we
would be able to situate ourselves in the
rightful place among the respected citizens
of the world.
The Historian
Primary and Secondary Source
Primary Source – it is the testimony, written
or unwritten, of the eyewitness or participant
of an event being studied or investigated. In
contemporary usage, it can mean the eye
witness or participant himself (the source)
who executes the testimony regarding the
occurrence of an event. For the eye witness
or participant to be considered a primary
source, he must have a direct involvement
to the event or at least close to it both in
time and space.
Secondary Source – it is the testimony,
written or unwritten, which is generated from
a primary source. Usually, it is the account
which relates data that were read from the
primary sources. Simply, it is the kind of
source which was written or told by
somebody who had no direct involvement
or, at least, physical exposure to an event.

Contextualizing a Source of History
Artifact – it is the material manifestation of
culture which serves as a source of
information. Ex: wood, capiz shell panes,
adobe stones, bamboo, nipa, cogon grass
Mentifact – sometimes called as
psychofact, this refers to the ideas, values
and beliefs of a culture. For instance, the
actions and thinking of the Filipinos have
been shaped by their superstitious beliefs in
one way or another.
Sociofact – this pertains to the beliefs of a
society which have become ingrained in the
ways of life of its members across
generations with the view that these beliefs
are more as facts rather than as
interpretations or mere opinions.
Group 1 Manunggul Cave
Manunggul Cave
• The setting of the burial cave is in
the face of a sheer cliff overlooking
the South China Sea on the western
side of Lipuun Point.
• The discovery of Manunggul cave by
Mr. Victor Decalan, Mr. Hans
Kasten, and volunteer workers from
the United states peace corps in
March, 1964
• The cave is composed of four
chambers with 3 openings, but only
2 were used for jar burial.
• Chamber A, seven meters
wide and nine meters in
length, has a large round
mouth
• Chamber B, is tunnel-like
having a second opening on
the northeast side of the cliff
Chamber A and Chamber B
• The first view of Chamber A was as
dramatic as its setting; numerous
large jars and covers, smaller
vessels, skulls and portions of
painted human bones scattered over
the surface of the cave.
• The pottery in Chamber B, in
contrast, was badly broken and
scattered on the sloping floor, and
the shards were neither decorated
nor painted
• Excellent charcoal samples,
apparently from ritual fires, were
obtained during the earliest phase of
the excavation of Chambers A and B
were forwarded immediately for
radiocarbon analysis.
Technological Period of the Philippines;
Late Neolithic to Iron Age
• The C-14 date from Chamber B, first
presence of Iron in the Philippines
and agrees with Beyer’s (1947:208)
“about 250-200 B.C.”
• The Island of Palawan was probably
one of the first areas to be reached
by Iron.
• One of the Bato Caves in Sorsogon
Province, Southern Luzon, yielding a
late Neolithic assemblage…
• The two radiocarbon dates for
Chamber A of Manunggul Cave,
710-890 B.C., are also consistent
with the C-14 date from Batungan
Cave, Number 8, Masbate, of 754+
100 B.C. for a late Neolithic
assemblage Soltheim (1959a)
Chamber A and B Pottery
• Seventy-eight jars, jar covers, and
small earthenware vessels were
 found on the surface and in the
subsurface levels of this chamber.
• The range of forms and designs is
remarkable, and resembles a
funerary pottery; vessels which for
the most part were potted
specifically for burial and ritual
purposes.
• 8 of the 9 pottery types tentatively
established for the Tabon Organic
Glazed was not found.
• 3 pottery types were definitely
established for Chamber B: Tabon
Plain, Tabon Polished, and Tabon
Impressed
Burial Jar Features
• The Burial jar with a cover featuring
a ship-of-the-dead is perhaps
unrivalled in Southeast Asia; the
work of an artist and master potter.
• This vessel provides a clear
example of a cultural link between
the archaeological past and the
ethnographic.
• The mast of the boat was not
recovered.
• Both figures appear to be wearing a
band tied over the crown of the head
and under the jaw;
• A pattern still encountered in burial
practices among the indigenous
peoples.
• The carved prow and eye motif of
the spirit boat is still found on the
traditional watercraft of the Sulu
Archipelago, Borneo, and Malaysia.
• Similarities in the execution of the
ears, eyes, nose, and mouth of the
figures may be seen today in the
woodcarving of Taiwan, the
Philippines, and elsewhere in
Southeast Asia (Chen 1962)
Group 2 Pre-historic Source Materials for
the Study of Philippine History
William Henry Scott
- William Henry Scott (1921–1993) was an
anthropologist and leading historian on the
Cordilleras and pre-hispanic Philippines.
- William was born on July 10, 1921, in
Detroit, Michigan, where he was christened
as Henry King Athens.
- In 1953 he was appointed lay missionary
in the Protestant Episcopal Church in the
United States of America
- He moved to the Philippines during the US
colonial period, when he accepted an
available post as teacher of English and
history in the Philippines, and was assigned
to St Mary's School in Sagada. After
preparatory studies in the United States, he
reached Sagada in January 1954.
- William was a distinguished scholar and
leading historian on the Cordilleras and Pre-
Hispanic Philippines, graduated with a BA in
Chinese language and literature from Yale,
an MA in Church History from Columbia,
and a Ph.D. in History from the University of
Santo Tomas.
- In 1994, the Ateneo de Manila University
posthumously (after death) awarded Scott
the Tanglaw ng Lahi Award for a lifetime
"spent in teaching not only in the classroom,
but also the outside world by means of the
broad reaches of his contacts and
communication, and most of all through his
hundreds of published scholarly articles
which continue to disseminate and teach
honest Philippine history to succeeding
generations of Filipinos."
The Maragtas
-Its English translation is “a history of the
first inhabitants of the island of Panay”
-Written by Pedro A. Monteclaro on 1901,
published in 1907 in mixed Hiligaynon and
Kin-iriya.
-Moneclaro claims that it is an original work.
-Contains three sorts of subject matter:
 1) Folk customs still being practiced
2) Description of a political
confederation
3) A legend recorded in 1858 of
migrating Borneans.
Origins of the Maragtas
-The Maragtas was said to have been made
by Monteclaro based on written and oral
sources that were available at the time: Two
old “illegible, useless” manuscripts, and the
words of the elders and townspeople.
-Monteclaro prefaces the book saying that
in order to show that the book is true, he
mentions 2 manuscripts that he got from old
people. Though he says about the
manuscripts that they were too old and
brittle to be of great use. He emphasizes his
consultation with “all the old men of every
town” because “my documents did not give
me clear and complete date on the things of
the past”
-He says he made the book not to gain
honor, but to transmit what he read in the
records he collected.
The Confederation of the Madiaas
The Confederation of Madiaas was a kind of
political institution where they renamed the
island Madiaas and divided it among the
senior three of the 10 datus with the eldest
Sumakwel, exerting executive authority over
the others. As this was considered the
oldest political constitution in Asia, its
authenticity was a big deal. Scott then
mentions how the author, Monteclaro, did
not give information about his sources,
except that the two of them were rotten and
almost unreadable. He makes no comment
on their date or origin, no direct quotations,
and disavows claims to clarity and
comprehensiveness. It is also unbelievable
that there are no other written copies of the
several articles even after 4-5 centuries,
given their importance.
Moreover, Filipino groups who still use the
prehispanic script have no tradition of
recording history, and there were no
Spanish record of indigenous literacy in
Panay.
The Contributions of Jose E. Marco to
the Philippine Historiography
First historian to give several manuscripts
that are pre-hispanic.
Jose Marco gave the manuscripts to Dr.
James A. Robertson of the Philippine
Library and Museum.
Though there was no evidence of any of the
information in them was true, it was
accepted immediately since there were no
documents that recorded any pre-hispanic
history in the Philippines.
The manuscripts that Marco gave were:
1. Historia de la Isla de Negros, by
Encomendero Diego Lope
Povedano, 1572, written on
parchment. It is important because
not only for its pre-Spanish history of
the Philippines, but also has a key to
transcription of old Bisayan
characters during Spanish
occupancy.
2. Map of Negros (1572) by Povedano,
on parchment
3. Las antiguas leyendas de la Isla de
Negros, by Fr. Jose Maria Pavon,
who was stationed at Mamamaylan,
Occidental Negros in 1838-1839. In
2 leather-bound volumes 16 x 11 cm
of 267 and 294 pages respectively.
The first volume contained ancient
criminal code of Filipinos that is
claimed to be taken from an old
Bisayan ms. of 1433.
4. Brujerias, y los cuentos de
fantasmas. By Pavon, 1837. A
fragment of six leaves, 22 x 16 cm.
5. Los cuentos de los indios de esta
isla de Negros. By Pavon, 1838.
Leather bound book of 103 pages,
 16 x 11 cm. Contains transcription
and translation of old Bisayan
document said to be from the 13th
century.
The Three Bark Documents:
In 1912 Marco sent the Phil Library
and Museum 3 one-sheet documents
written in old Philippine script on bark. The
origins of the 3 documents are askew since
Marco himself said in an interview that they
were found in the carved wooden horns of a
bull-shaped idol in a cave in Occidental
Negros, and that they burned one of the
horns as fuel for cooking lunch for “survival”.
Chief of Division of Ethnology, Merton L.
Miller went to the cave himself and saw no
evidence of either fire or idol, and that the
guide kept changing the story.
The Povedano 1572 Map of Negros
The map was drawn on parchment,
measured 41 x 23 cm. In this map of
Negros, one of the features that were
prominent were its scale. Its measurements,
according to professionals, were off mark.
Leueas were its form of measurement, but if
it is the same as Spanish Leguas, the
possible conversion today would be 6.8 kms
but the actual plotting of sailing directions
were 5.6 kms. If it was the old Gallic leuga
from medieval Britain, it would be 2.07 kms.
In reality, the isalnd of Negros is 220 km
long.
The Povedano Manuscript of 1572
Its origins are almost unknown.
Marco mentions that it accompanied the
Povedano Map in 1913 in the hands of the
former servant of Governor Valdivieso. But
gives no other details between Povedano’s
day and the 19th century thefts that led to
Marco getting the manuscripts. Its content is
purely ethnography: 17 pages of legends
about the origins of the world and local
palcenames, 14 of marriage customs,
religions, and calendars, and a 10-page
description of the Bisayan alphabet. The
handwriting in the document is confusing
because Lourdes Diaz-Trechuelo of the
Escuela de Estudios Hispanoamericanos
commented that many specialists and
archivists feel that the letters present
features strange and uncommon in
documents of that period. Jesuit historian
Nicolas Cushner says it looks like a very
poor attempt to copy a 15th century hand.
The Pavon manuscripts of 1838-1839
The 2 leather-bound volumes Las
antiguas Leyendas de la Isla de Negros by
Jose Maria Pavon y Araguro and one-
volume Los Cuentos de los Indios de esta
Isla all got destroyed when the Philippine
Library was also destroyed in 1945. There
were no origin stories until Marco, in 1954,
announced he got them from the old
convent cook who stole them in the
Himamamaylan looting of 1899. This
contradicted an oral tradition by H. Otley
Beyer to Mauro Garcia in the 1950s that it
was Marco’s father that was among the
looters, and carried a chest thought to be
filled with valuables but when it dropped into
the river, it became so heavy that it was
obvious they were papers.
The 3 reproductions show that the
chapter title pages were written in a childish
imitation of printing. The first book (Las
antiguas…) writing style is of 16th century,
while the second is late 19th century. The
contents of Leyendas and Cuentos are
inappropriately titled; they are written in a
personalized style of considerable charm,
moralizing digressions, and profuse
acknowledgement of oral and written
sources.
The Povedano manuscripts of 1578
Miss Rebecca P. Ignacio, who was
working for her master’s degree in FEU
claimed that through Marco’s generosity,
she traced the Povedano manuscript to
Reverend Operiano Rodriguez, O.S.A.
Marco rejects her claim and says he was
the one who got the original manuscript
from a Father Rodriguez in Cebu in a letter
to Mauro Garcia dated Dec 9, 1951. But in a
letter to E.D. Hester of June 7, 1954, he
says the copy by Miss Ignacio was made by
a convent clerk. This and other conflicting
claims made the origins a confusing ordeal
altogether. Especially since no one is said
to have neither located Father Rodriguez
himself, nor records of his existence. The
manuscripts entitled Las antiguas Leyendas
y Cuentos de los Indios jarayas, jiguecinas
e igneines de esta Isla de Bugtas, written on
123 leaves of 21 x 32 cm paper was
identified as “obviously of modern
manifacture.”
The Povedano Manuscripts of 1577 and
1579
In 1954, Mauro Garcia purchased
the 1578 manuscript from Marco, along with
the 1577 Lexico de los primitivos Ydiomas
jiguesina, jayaya o jaraya con su version en
el Ydioma de las Castillas, and the 1579 Mi
Xornada e Peregrinasio en las Yslas de
Philipinas, escrito por el Mismo desde su
Salidan en el Reyno de las Castillas, su
Llegada en el Sitio e Ciudad de Maynila.
The former contains 299 leaves of 21x32
cm, while the latter of 85 leavs of the same
size with a 28x41 cm map; the both of them
are written in the same style and paper of
the 1578 manuscript. The contents of both
display so many anachronisms (belonging
to a period other than the one portrayed)
that they are not seriously considered
authentic.
Group 3 The Customs of The Tagalog
Fray Juan de Plasencia
• Born: Early 16th century in
Plasencia, Extremadura, Spain
• Died: 1590
• Known for Friar of the Franciscan
Order in the Philippines
• He spent most of his missionary life
in the Philippines, where he founded
numerous towns in Luzon and
authored several religious and
linguistic books, most notably the
• Doctrina Cristiana (Christian
Doctrine), the first book ever printed
in the Philippines.
• He is believed to have arrived to the
Philippines in 1578, after a stopover
in Mexico. As soon as he arrived, he
joined forces with another
missionary, Fray Diego de Oropesa,
and they both started preaching
around Laguna de Bay and
Tayabas, Quezon, in Quezon
Province, where he founded several
towns.
• He was also known to be a defender
of the native population, looking after
the poor, ill, or neglected, and
standing up for their rights on
numerous occasions.
• As a friar, Juan de Plasencia lived
up to his pledge, leading a lifestyle
devoid of any luxury and in constant
contact with the people he was
trying to convert to Christianity.
• A mystical work which he entitled
• "La Santina", was an Opus number
on prayer and contemplation entirely
done in the Tagalog language so the
natives who did not know Spanish
could also engage in the spiritual
exercises of their teachers.
Customs of the Tagalogs
Hierarchy of the Baranggay
Chief – Dato, head of the barangay, leaders
in times of war
Three Castes:
1. Nobleman - maharlicas. Has their
own land, Don’t pay taxes. They are
freeborn.
2. Commoners - Aliping namamahay.
Common Working Class
3. Slaves – Aliping Saguiguilir. Live in
masters house, can be sold.
Different Laws
How do they become slaves?
1. Captive of war
2. Unpaid debt
3. Inherited from the Parents
4. Bought
5. Committing Crime
Classes System
• IF both parents were Maharlicas,
THEN the person is Free forever,
UNLESS met anything from the
Reasons mentioned before.
• IF the Maharlica(Male) had children
with their Slave(Female), THEN
slave and children will be free, ELSE
IF the Maharlica(Male) had children
with other’s Slave(Female), THEN
slave must pay her master and the
Child is half-free, if the father give
the child’s needs, IF NOT the child is
wholly slave.
• IF the Maharlica(Female) conceived
a child from a Slave(Male), THEN
the child and mother is free,
UNLESS they were married.
• IF the Mahalica and an Alipin
(regardless of Namamahay or
Saguiguilid) had a child/children,
THEN the odd numbered child
belongs to the father inheriting his
class and even numbered child
belongs to the mother inheriting her
class, IF the children number ends in
odd, THEN the child will be half-free.
Court Process
When there is Hearing, someone outside
the village stand as the Judge or an Arbiter.
Agreements in Dowry and Divorce
1. Dowry was given to the woman’s
parents, but if there are no parents left the
woman will enjoy it all.
2. IF wife left the husband to marry
another man, THEN wife will give her
husband twice the dowry given, ELSE IF the
wife only left, THEN she will only return the
dowry.
3. IF husband left his wife in the
absence of children, THEN half the dowry
will return to him, ELSE IF husband left his
wife in the presence of children, THEN
dowry and fine will go to the children.
Religious Beliefs
1. The natives are Considered
Idolaters, they worship many idols.
2. Bathala – the most worshipped
god believed to be the maker of all.
3. Worship the Sun, Moon, Tala and
many more.
Superstitious Beliefs
1. They believe in bad omens and
good omens in the presence of different
things.
2. They believe in magic.
3. they believe in different
entities(devil) with different classification.
The distinctions made among the priests of
the devil were as follows:
1. The first, called CATOLONAN, as above
stated, was either a man or a 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.
2. The second they 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 the
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.
3. The third they called MANYISALAT,
which is the same as magagauay. These
priests had the power of applying such
remedies to lovers that they would abandon
and despise their 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.
4. 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.
5. The fifth was called HOCLOBAN, which
is another kind of witch, of greater efficacy
than the mangagauay. Without the use of
medicine, and by simply saluting or raising
the hand, they killed whom they chose. But
if they desired to heal those whom they had
made ill by their charms, they did so by
using other charms. Moreover, if they
wished to destroy the house of some Indian
hostile to them, they were able to do so
without instruments. This was in
Catanduanes, an island off the upper part of
Luzon.
6. 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. This, like the preceding,
was in the island of Catanduanes. Let no
one, moreover, consider this a fable;
because, in Caavan, they tore out in this
way through the anus all the intestines of a
Spanish notary, who was buried in Calilaya
by father Fray Juan de Merida.
7. The seventh was called
MAGTATANGAL, and his purpose was to
show himself at night to many persons,
without his head or entrails. In such wise the
devil walked about and 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 me to be a fable, although the
natives affirm that they have seen it,
because the devil probably caused them so
to believe. This occurred in Catanduanes.
8. 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.
9. 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.
10. The tenth was known as SONAT, which
is equivalent to " preacher." It was his office
to help one to die, at which time he
predicted the salvation or condemnation of
the soul. It was not lawful for the functions
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 through- out the islands.
11. The eleventh, PANGATAHOJAN, was a
soothsayer, and predicted the future. This
office was general in all the islands.
12. The twelfth, BAYOGUIN, signified a "
cotquean," a man whose nature inclined
toward that of a woman.
Burying the Dead
IF the Dato died, THEN the people mourn
for Four days, placed in a boat serving as a
coffin placed under a porch while being
mourned. A pair of animal were placed
within the boat by pair. If the deceased is a
Warrior, a slave was tied with the body. IF
the deceased is not a dato, THEN he is
buried beside his house.
Group 5 – Kartilya ng Katipunan
Emilio Jacinto y Dizon
• He was born in Manila on December
15, 1875
• The only son of Mariano Jacinto and
Josefa Dizon
• He attended San Juan de Letran
College. He studied law at the
University of Sto. Tomas but was not
able to finish it.
• Jacinto was 19 years old when he
left school and join Andres Bonifacio
and others to form the Katipunan.
• He became the secretary, the chief
advisor on fiscal matters,
spokesperson, and handler of the
finances of the Katipunan.
• He was known as the Utak of
Katipunan when it comes to military
matters.
• He wrote under the pseudonym
"Dimasilaw" (kalayaan)when writing
for the newspaper and was more
commonly referred to in the group as
"Pingkian".(a la patria)
• Jacinto also wrote the society's
newspaper, the Kalayaan and the
guidebook for new members and
current members of the Katipunan,
the Kartilya ng Katipunan.
• Emilio Jacinto died on April 16, 1899
at the age of 24.
Kartilya ng Katipunan
1. Ang kabuhayang hindi ginugugol sa isang
malaki at banal na kadahilanan ay kahoy na
walang lilim, kundi damong makamandag
2. Ang gawang magaling na nagbubuhat sa
pagpipita sa sarili, at hindi sa talagang
nasang gumawa ng kagalingan, ay di
kabaitan.
3. Ang tunay na kabanalan ay ang
pagkakawang gawa, ang pagibig sa kapua
at ang isukat ang bawat kilos, gawa’t
pangungusap sa talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat,
lahat ng tao’y magkakapantay;
mangyayaring ang isa’y higtan sa dunong,
sa yaman, sa ganda…; ngunit di mahihigtan
sa pagkatao.
5. Ang may mataas na kalooban inuuna ang
puri sa pagpipita sa sarili; ang may hamak
na kalooban inuuna ang pagpipita sa sarili
sa puri.
6. Sa taong may hiya, salita’y panunumpa.
7. Huag mong sasayangin ang panahun;
ang yamang nawala’y magyayaring
magbalik; nguni’t panahong nagdaan na’y di
na muli pang magdadaan. Value of time
8. Ipagtanggol mo ang inaapi, at kabakahin
ang umaapi.
9. Ang taong matalino’y ang may pagiingat
sa bawat sasabihin, at matutong ipaglihim
ang dapat ipaglihim.
10. Sa daang matinik ng kabuhayan, lalaki
ay siyang patnugot ng asawa’t mga anak;
kung ang umaakay ay tungo sa sama, ang
patutunguhan ng iaakay ay kasamaan din.
11. Ang babai ay huag mong tignang isang
bagay na libangan lamang, kundi isang
katuang at karamay sa mga kahirapan
nitong kabuhayan; gamitan mo ng buong
pagpipitagan ang kaniyang kahinaan, at
alalahanin ang inang pinagbuhata’t nagiwi
sa iyong kasangulan.
12. Ang di mo ibig na gawin sa asawa mo,
anak at kapatid, ay huag mong gagawin sa
asawa, anak, at kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa
pagkahari, wala sa tangus ng ilong at puti
ng mukha, wala sa pagkaparing kahalili ng
Dios wala sa mataas na kalagayan sa balat
ng lupa; wagas at tunay na mahal na tao,
kahit laking gubat at walang nababatid
kundi ang sariling wika, yaong may
magandang asal, may isang pangungusap,
may dangal at puri; yaong di napaaapi’t di
nakikiapi; yaong marunong magdamdam at
marunong lumingap sa bayang tinubuan.
14. Paglaganap ng mga aral na ito at
maningning na sumikat ang araw ng mahal
na Kalayaan dito sa kaabaabang
Sangkalupuan, at sabugan ng matamis
niyang liwanag ang nangagkaisang
magkalahi’t magkakapatid ng ligaya ng
walang katapusan, ang mga ginugol na
buhay, pagud, at mga tiniis na kahirapa’y
labis nang natumbasan. Kung lahat ng ito’y
mataruk na ng nagiibig pumasuk at inaakala
niyang matutupad ang mga tutungkulin,
maitatala ang kaniyang ninanasa sa
kasunod nito.
About the Book
Group 4 Katipunan and the Revolution:
Memoirs of the Generals
Who is Santiago Alvarez?
 Born in Imus Cavite on July 25,
1872
 He followed in his father's
footsteps as a teacher of the
school, forming in several private
schools and at the Colegio San
Juan de Letran; in this last
graduated also in arts, passing
then to the Lyceum of Manila to
study law
 He was a general and a founder
and honorary president of the first
doctorate of the Nationalist Party
 Also known as Kidlat ng Apoy
because of his inflamed bravery
and dedication as commander of
Cavite’s famous battle
 Prior to the outbreak of the
revolution, Santiago was already
a delegado general of the
provincial council of the Katipunan
in Cavite. He became captain
general and later, commander-in-
chief, of the Magdiwang forces
and valiantly fought the Spaniards
from 1896-1897.
 From November 9 to 11, 1896,
Alvarez won a decisive victory
against General Ramon Blanco at
the 36-hour Battle of Dalahican,
one of the blodiest battles at the
advent of the Philippine
Revolution.
 died in San Pablo (province of
Laguna, Luzon) on October 30,
1930
 Katipunan and the Revolution:
Memoirs of General is the product
of Alvarez's experiences within
close proximity from the people
involve with the revolution
 Made during 24 July 1927 to 15
April 1928. The book was
published Tagalog weekly
"Sampaguita" serialized into 26
instalments and divided into
eighty parts
 Alvarez wanted to show the other
aspects of the Revolution on his
point of view being that he is
involved in the revolution
  It is a shout of encouragement to
other generals to share their
experiences for the future youths
Content of the book:
 In Lohiyo Del Pillar of Imus, Cavite,
Reymundo Mata and Emilio
Aguinaldo swore and joined the
Katipuneros 10pm, 14th of March, and
this is when the revolution started to
strengthen and spread.
 April 6 1896
Emilio Aguinaldo wanted to
see who headed the katipuneros and
wanted to talk to him (Andres
Bonifacio) so he left Cavite to pay him
a visit in Manila but on the way He
had a bit of a problem with the Bapor
or boats around him but that did not
stop the General from seeing
Bonifacio.
 The revolution continued to grow.
April 9 1896, Andres Bonifacio, Dr.
Pio Valenzuela, Emilio Jacinto, and
Pantaleon Torres established the
Sangguniang “Magdiwang” of
Katipunan headed by Mariano
Alvarez, Pascual Alvarez as his
Secretary General, Dionisio Alvarez
as Treasurer, and Valentine Salud
as Prosecutor. At the same day 5pm
in the afternoon the Pacto De Sangre
or oath for joining was held in Emilio
Aguinaldos House in Cavite.
 In the end of April Alvarez receives a
letter from Supreme Bonifacio to a
meet of a the katipuneros which will
take place in Pasig on the night of
May 3 1896. They all meet in pasig
river the day of the meeting 4pm in
the afternoon they ride a boat in
quiapo where they stop by Ramon
Bernardo’s House to have dinner.
Afterwards they went to Valentin
Cruz’s house in pasig wherein they
started their meeting. They thought of
approaching Dr Jose Rizal to let him
handle it instead of starting a war
immediately so they voted to let Jose
Rizal do his thing before starting a
war the meeting ended with Dr Pio
Vanzuela leaving and going to
Dapitan to visit Dr Jose Rizal.
 Andres Bonifacio went in hiding for
the the threat of the spaniards were
closing in on him after the meeting in
Pasig. May 1896 Dr Jose Rizal got a
visit from Dr Pio Valenzuela after
their talk the Katipuneros had their
answer of wether or not they should
seek war from Dr Jose Rizal himself
and Rizal said so himself that he
didn’t want War or Violence.
 August 21 1896
10pm in the evening at the
house of Vidal Acab in Caloocan,
Rizal started the meeting of the
katipuneros. The meeting was
headed by Andres Bonifacio together
with his Secretary Emilio Jacinto and
his Prosecutor Dr. Pio Valenzuela.
Moments after the meeting started,
Captain Silverio Baltazar entered the
room whom they thought was an
enemy. After the katipuneros backed
down they realized that it is not safe
to have a meeting there and so
Captain Ramon Bernardo stated that
the meeting shouldn’t be held in such
a open place and so they move their
meeting in Apolonio Samsons
Residence at Kangkong, Caloocan.
Afterwards they sent a letter to the
president of Sangguniang
“Makabuhay” , Laureano Gonzales to
come forward to arms and meet them
at Caloocan. They planned theiir
attack headed by 4 Brigadier
Generals they siege Manila in August
29 1898 11 in the evening the cry of
katipunan can be heard.
 August 25 1896
 Pio Valenzuela and his
guides fled to the mountains of San
Mateo, Morong and next day (August
26), made their way to the town of
Marikina. to induce them to join the
armed revolt. August 26. The fight
between the Guardia Civil and the
rebels in Baulat and Balintawak
(Caloocan) took place. Bonifacio
retreated to Balara, Krus na Ligas
and later to Marikina. August 27
Colonel Francisco Pinto filed a report
regarding the skirmish between rebel
and the Guardia Civil that happened
the previous day
 August 28-29 1896
Bonifacio at Hagdang Bato,
Mandaluyong. Preparation for attack
on Manila and simultaneous attack
on towns and provinces. August 29
1896, Bonifacio’s attack on Manila
failed
 Ramon Bernardos troops engage
and stands by in santa mesa to wait
for Supreme Bonifacios backup.
Meanwhile Bonifiacos Squad clears
mandaluyong and san juan all the
way to santa mesa to aide Ramon
Bernardo. 30 August 1896 Battle of
San Juan del Monte.
Sigaw sa Pugad Lawin
Referred to the first clash between
the Katipuneros and the Guardia
Civil.The cry would also refer to the
tearing up of community tax certificates
(cedulas personales) in defiance of their
allegiance to Spain
o Governor-General Blanco
proclaims a state of war in
eight rebel provinces, placing
the provinces of Manila,
Laguna, Cavite, Batangas,
Pampanga, Bulacan, Tarlac
and Nueva y under martial
law. Melchora is transferred
to Bilibid Prison. Bonifacio
Aiding Ramon Bernardo in
the battle of santa mesa. The
fight of santa mesa and how
the katipuneros fought back
individually
o Alvarez strays away from
Supremo Bonifacios story to
talk abour their given titles to
each other. Alvares talked
also about the meeting they
had in Pasig May of 1896
about some members think
that violence and war is not
the only way whilst the latter
thought differently.
o August 28 1896
General Alvarez was
having a meeting and can be
heard that he demanded
extra human resources and
weapons so that they may
speak again
o August 29 1896
An infantry was
standing in front of the house
armed to the teeth,
katipuneros who can’t wait to
siege manila already. They
were all fired up but they tried
to control their anger over the
Spaniards because it might
lead to failure.
o August 31 1896
In the morning
Artemio Ricarte, Mariano
Trias, Diego Mojica lead a
battle in Malabon Cavite;
wherein the afternoon in
Nobelete Cavite, the three
alvarez brothers initiated the
attack. Thhe day after, Kawit
Cavite was also attacked by
the Katipunneros headed by
Tirona and Aguinaldos.
Months passed and new year
 came and so they celebrated
it with multiple victories.
 September 26, 1896
Captain General Apoy and
General Vibora prepared to go to
the field to inspect the fortifications
under to the west along the
Cavite-Batangas border, which
were under the command of Brig.
Gen. Eleuterio Marasigan and
Col. Luciano San Miguel
 September 28,1896
Major Aklan and his troops
aided by the guerrillas, who first
surrounded the enemy
detachment with thirty men
 October 11, 1896
Spaniards surrounded and
attacked the whole town of the
Nasugbu. They fired
mercilessly to all living things
when they were done, they burned
the whole town.
 October 16, 1896
Capt. Gen. Apoy and Brig.
Gen. M. Riego de Dios led the
Magdiwang forces in the march to
Liyang, , collected additional guns
on their way.
 October 17, 1896
Captain General Apoy
deployed the troops to the
different position as they reached
the town of Liyang, but the enemy
inside the town saw the Katipunan
troops and they fired to them that
caused of death of 60 people.
The battle ended at noon two days
later
 November 9, 1896
Spaniards launched a
determined siege against the
rebel fortifications at Binakayan
(Kawit) and Dalahikan, with the
battle of Binakayan the Spanish
won as they take over the fort.
After the battle, the
Magdalo army staged a valiant
offensive to recover the
Binakayan fortifications. This time
it was a victory for the Magdalo
army.
 December 29, 1896
The revolutionary
governments of Magdiwang and
Magdalo met at the friar estate
house to talk about the possible
merger between the two faction
and plot to snatch Dr. Jose Rizal
from the firing squad.
 February 27, 1897
The Spanish troops at
Silang attempted to take the
neighbouring town Perez-
Dasmarinas Cavite
Tejeros Convention
A meeting held on March 22, 1897
between the MAgdiwang and MAgdalo
factions of the Katiounan at San
Francisco de Malabon
o Aguinaldo won as
president while Bonifacio
was regelated as the
Director of the Interior.
Bonifacio rejected the
elections and declared it
void. Bonifacio later formed
the Naic Military
Agreement, esentially
creating a government
contending Aguinaldo's.
o Soon after, Bonifacio was
captured, stood trial and
was sentenced to death by
 a War Council of
Aguinaldo's government.
Aguinaldo initially
commuted the sentence to
deportation but later
reversed the
communitation upon
pressure from Pio Del Pilar
and other officers.
Biak na Bato
In July 1897, Aguinaldo
established the Biak-na-Bato Republic
and issued a proclamation stating the
following demand:
 Expulsion of the friares and the
return of the friar lands to the
Filipinos
 Representation of the Philippines
in the Spanish Cortes
 Freedom ofthe press and of a
religion
 Abolition of the government power
to banish Filipinos
 Equality for all before the law
Pact of Biak na Bato
On December 23, 1897, Generals
Celestino Tejero and Ricardo Monet of
the Spanish army arived on Biak-na-
Bato and become hostages of the
rebels. a ceasefire was declared by both
camps and an agreement between
Aguinaldo and the Spanish forces was
made - that the Spanish government
will grant self-rule to the Philippines in 3
years if Aguinaldo went to exile and
surrender his arms. In exchange,
Aguinaldo will receive
P800,000(Mexican Pesos) as
renumeration to the revolutionaries and
an amnesty. After receiving a partial
payment of P400,000, Aguinaldo left for
Hong Kong on December 27, 1897.
Some Filipino generals, however, did
not believe in the sincerity of the
Spaniards. They refused to surrender
their arms.
Paglaya ng Pilipinas
 Seige of Manila
June 1898 - General
Emilio Aguinaldo had capture the
whole of Luzon and was ready to
storm Manila with the help of
Gregorio del Pilar, Artemio
Recarte, Antonio Montennegro,
Panteleon Garcia and many other
able generald
 Other Consultancy Firms
The first republic was inaugurated in
Malolos, Bulucan on January 21, 1899.
After being proclaimed president, Emilio
Aguinaldo took his oath of office.
Group 7 Mga Gunita ng Himagsikan
Emilio Aguinaldo
• Emilio Aguinaldo was born in Kawit,
Cavite, on March 22, 1869, the
second to youngest of eight children
of Carlos Jamir Aguinaldo and
Trinidad Famy- Aguinaldo. The
Aguinaldos were a wealthy and
influential family with Carlos being
gobernadicillo (municipal governor)
for several terms. He studied at
Colegio de San Juan de Letran but
wasn't able to finish his studies due
to outbreak of cholera in 1882.
Aguinaldo followed his father, Emilio
became the "Cabeza de Barangay"
of Binakayan, a chief barrio of Cavite
el Viejo, when he was only 17 years
old to avoid conscription. In 1895 the
 Maura Law that called for the
reorganization of local governments
was enacted. At the age of 25,
Aguinaldo became Cavite el Viejo's
first "gobernadorcillo capitan
municipal" (Municipal Governor-
Captain) of Kawit in 1894. Months
later, he joined the Katipunan by
choosing the Magdalo. Aguinaldo
was elected as a president in
pamahalaang panghihimasik in
Bario Tejeros, San Francisco de
Malabon on March 22, 1897.
• Aguinaldo was the first and youngest
president of the Philippines. In
addition to that, he was also a noted
general who played a key role in the
country’s revolt against its Spanish
rulers as well as fighting against the
occupation by the United States. His
military abilities saw him featured
heavily in the Philippine-American
War that eventually led to the
country’s independence.
• He declared the Philippine
independence on June 12, 1898.
• Emilio Aguinaldo died in Veterans
Memorial Hospital in (Quezon) on
February 6, 1964 from
cardiovascular disease. He was 94
years.
*Walang main text. Tinatamad na ako.
Group 8 – Caricatures
*Di ko madownload ‘yung ppt. Hehe.