MIDTERM The Discoveries and Conquest

PRE-HISPANIC PHILIPPINES WESTERN EXPANSIONISM

The Early Settlers in the Face of Colonial Rule ➔ Europe during the 13th to 14th century
➔ Writers/Scholars who wrote about the culture and ➔ Is the product of growth in industry and commerce,
practices of early Filipino ancestors and the significant much improved geographical knowledge and
lives of our Filipino ancestors before we were touched technology, and the growing competition between the
by Hispanic Cultures two Iberian countries - (SPAIN & PORTUGAL)
◆ Antonio Pigafetta - Writings about the ➔ They want to share to the in tierra incognita or the
Visayan people in the First Voyage around unknown lands to expand their knowledge and
the World technology to the different parts of the world
◆ Miguel de Loarca - Relación de las Islas ➔ European medieval knowledge of the Orient dated
FIlipinas back from the expedition of Alexander the Great and
◆ Fr. Francisco Colin, SJ - Jesuit Province in the accounts of the Crusaders
the Philippines, talks about the mission of ➔ Alexander the Great had conquered some parts of
the Jesuit Missionaries here in the Asia and gain knowledge of the Oriental products
Philippines such as:
◆ Charles Boxer - Boxer Codex ◆ Gold
◆ Antonio de Morga - Sucesos de las Islas ◆ Silver
Filipinas ◆ Sugar
◆ Dr. William Henry Scott - Barangay ◆ Milk
➔ Pre-Hispanic Philippines was significant that our ◆ Silk
Filipino ancestors had enjoyed kasaganaan, ◆ Spices
kaginhawaan, at kapayapaan during the early times ◆ Precious stones
➔ The Philippines Islands, even before the birth of any
western colonizers was already known to traders like MUSLIM TRADERS
INDIAN, ARABS, CHINESE, and other, marking a ➔ Dominated all maritime routes - tapping source
mark in trading, politics and other state affairs regions in the Far East and shipping these goods
➔ Before the coming of the Spaniards, we have already from India westward to Persian Gulf and Red Sea
influences from other neighboring countries in Asia
VENETIANS
INDIAN TRADERS ➔ Wealthy merchants who are from Venice, Italy
➔ India has influenced the Philippines in nearly all ➔ First to monopolize the trade in Asia as the sole
aspects of life. The Philippines has been trading with distributor of goods until the fall of Constantinople
india as far back as the Sriwijaya Empire, which in 1453, barring the Europeans for a land route going
started in the 7th century to Asia that compelled Spain and Portugal to make use
➔ With the trade came influence in language, music, of the navigational systems
and writing
➔ India also brought the spread of religion, including European Exploration
forms of Hinduism, Buddhism, and Islam ➔ Portugal
◆ First mastered the sea navigational
ARAB TRADERS system with their technology
➔ In 1380, Karim ul’ Makhdum, the first Islamic ◆ is a country that has no coast along the
missionary to reach Sulu Archipelago, brought Mediterranean Sea so the country’s
Islam to what is now the Philippines, first arriving in advances in worldwide exploration centuries
Jolo. ago comes at no surprise. However, it was
➔ It was believed that the Muslim traders like Karim ul’ the passion and goals of one man who truly
Makhdum and also by his follower Shariff moved Portuguese exploration forward
Kabunsuan, who spread the Islamic religion in
Mindanao ➔ Prince Henry “The Navigator
◆ Taught our ancestors this so called
monotheistic worship or the worship of one
god An important figure in 15th
➔ Subsequent visits of Arab Muslim missionaries century Portuguese politics
strengthened the Islamic faith in the Philippines, and in the early days of the
concentrating in the south and reaching as far north as Portuguese Empire and the
Manila. Age of Discoveries
➔ Starting with the conquest of Malaysia by the
Portuguese and Indonesia by the Dutch, the
Philippines began to receive number of
Malaysian-Arab refugees including several Malaysian
princes and displaced court advisors ◆ Establishing seamanship and boatbuilding
to encourage voyagers
CHINESE TRADERS ◆ To find a way around Africa going to India,
➔ Influenced Filipinos way back 10th century nearest land during that time
➔ Chinese influence over ancient Filipinos has proved ◆ Invents the Astrolabe
to be holistic in nature in a sense that they have
affected the Filipinos in terms of economy, clothing, ➔ Bartholomew Diaz
language, and more importantly, values, and (1488)
beliefs ◆ Bartholomew
➔ It was believed as well that our Chinese ancestors Diaz was a
have improved the Filipinos’ art of cooking Knight of the
➔ Primary source: Archeological relics of ancient royal court,
Chinese pottery and jewelry were found in the superintendent
Philippines. Consequently, it was from them that of the royal
Filipinos learned the use of porcelain as well as warehouses
methods of mining. and sailing-master of the man-of-war,
◆ Sao Cristovao (Saint Christopher)
 ◆ King John II of Portugal appointed him, on
10 October 1487, to head an expedition to
sail around the southern tip of Africa in
the hope of for the lands ruled by Prester
John, who was a fabled Chrisitan priest and
ruler.
➔ Vasco Da Gama (1498)
◆ He was the first European to reach India by
sea, linking for the first time Europe and
Asia by ocean route, as well as the Atlantic
and the Indian oceans entirely and
definitively, and in this way, the West and the
Orient.
◆ This discovery was significant and opened
the way for an age of global imperialism and
for the Portuguese to establish a long-lasting
colonial empire in Asia.
➔ Christopher Columbus (1492)
◆ Was a Genoese explorer, navigator, and
colonizer, born in the Republic of Genoa
(today part of Italy). Under the auspices of
the Catholic Monarchs of Spain, he
completed four voyages across the
Atlantic Ocean that led to general European
awareness of the American continents.
Those voyages, and his efforts to establish
permanent settlements on the island of
Hispaniola, initiated the Spanish colonization
of the New World.
◆ First navigator to offer his services to the
Monarch of Spain
◆ First to reach Novus Mundus, thinking
this land was Asia but was actually
referring to the American continents
◆ 4 years later he failed to report to the
Monarch of Spain about his recent
discoveries of the Novus Mundus
◆ The King and Queen of Spain sent
Amerigo Vespucci in 1496, and believed
that his name was used to name the
American continent
➔ Juan Ponce De Leon (1508)
◆ Was a Spanish explorer and conquistador.
He became the first Governor of Puerto
Rico by appointment of the Spanish
crown.
◆ He led the first European expedition to
Florida, which he named. He is associated
with the legend of the Fountain of Youth,
reputed to be in Florida.
◆ Later on, the Fountain of Youth was
non-existent
◆ He also reported to found mermaids, which
was actually manatees or sea cow
➔ Vasco Núñez de Balboa (1513)
◆ Was a Spanish explorer, governor, and
conquistador.
◆ He is best known for having crossed the
Isthmus of Panama to the Pacific Ocean in
1513 becoming the first European to lead an
expedition to have seen or reached the
Pacific from the New World .
TREATY OF TORDESILLAS
➔ First treaty or pact that was agreed by Spain and
Portugal about the ownership of lands they’ve
discovered
➔ On 7 June 1494 and authenticated at Setubal,
Portugal, divided the newly discovered lands
outside Europe between Portugal and Spain along a
meridian 370 leagues west of the Cape Verde
islands (off the west coast of Africa). This line of
demarcation was about halfway between the Cape
Verde Islands (already Portuguese) and the islands
entered by Christopher Colombus on his first
voyage (claimed for Spain), named in treaty as
Cipangu and Antilia (Cuba and Hispaniola).
➔ The lands to the east would belong to Portugal and
the lands to the west to Spain. This treaty was not
really promising, because there are some of the lands
that are disturbed by Spanish and Portuguese
conquistadores
➔ The treaty was ratified by Spain , 2 July 1494 and by
Portugal, 5 September 1494.
TREATY OF ZARAGOZA OR SARAGOSSA
➔ The other side of the world would be divided a few
decades later by the Treaty of Zaragoza or
Saragossa, signed on 22 April 1529, which specified
the antimeridian to the line of demarcation
specified in the Treaty of Tordesillas.
➔ Promulgated by Pope Alexander VI
◆ That all lands belonging to east will be for
Portugal, all lands to the west will be for
Spain
➔ Originals of both treaties are kept at the Archivo
General de Indias in Spain and at the Arquivo
Nacional da Torre do Tombo in Portugal
Pope Alexander VI
➔ He is Spanish origin
➔ He issued a bull or the Inter Caetera on May 4, 1493
settling the conflicts of Spain and Portugal about
owning the new found worlds
➔ Portugal
◆ All lands discovered in the east of Azores
Islands
➔ Spain
◆ All lands in the west
Pre-Hispanic Era
➔ Trade among the early Filipinos and with traders
from the neighboring islands was conducted through
barter.
➔ Our ancestors were dominantly founded in trade,
aside from basic hunting, aside from basic fishing,
aside from basic planting, and harvesting.
 ➔ Our ancestors have live in barter and exchanging
goods from other countries like the Indians, Malays,
Indonesians, etc.
➔ The inconvenience of barter later led to the use of
some objects as medium of exchange.
➔ Gold, which was plentiful in many parts of the
islands, invariably found its way into these objects that
included the PILONCITOS (money)
◆ Small bead-like gold bits considered by the
local numismatists as the earliest coin of the
ancient Filipinos, and gold barter rings.
POWER AND FUNCTIONS OF DATU
Government
➔ The government was called "BARANGAY"
➔ Chief executive was called the RAJA or DATU,
wherein in the barangay they holds many functions
and powers
➔ There was no national government. There were many
independent Barangays and Datus. But there was no
Datu strong enough to unite the archipelago into one
nation. Some barangays, however, united to form a
confederation.

➔ Long before the arrival of the Spaniards, ancient

Filipinos were living in scattered barangays and ruled
by different chieftains.
➔ It was known to some of the scholars who wrote about ➔ Implementing laws
Pre-hispanic Philippines, that Filipinos were divided in ➔ Maintaining peace and order.
different kingdoms or communities ➔ Giving protection to his subjects.
➔ Although, they were living separately, they were similar ➔ He also made the law, with the assistance of group of
in many ways, their religion, mode of dressing, elders
houses, system of government and marriage ➔ who gave advice
practices, and economic activities ➔ He acted also as a judge during trial
➔ In short, they were refined and civilized, far from
what the Spaniards told ALLIANCES
➔ The possessed a distinct culture that distinguish ➔ Like community of nations, alliances among
them from other race barangay were formed. The purpose of forming
alliances was for trade, peace and mutual
protection.
Social Classes ➔ An alliances was sealed through blood compact
➔ The first one that made Filipinos unique during that (sanduguan), to ensure conformity, sincerity and
time is the establishment of social stratification. commitment of the chieftains.
➔ Antas ng pamumuhay ng tao sa lipunan ➔ Connections with other communities
➔ Divided into 3 classes
Courtship and Marriage
➔ The man was required to give a dowry.
➔ BIGAY-KAYA
◆ was the type of dowry consisted of a piece
of land or gold.
➔ PANGHIMUYAT
◆ gift of the groom's parents.
NOBLES or MAHARLIKAS ➔ HIMARAW
➔ Highest people in the society ◆ was another payment for raising the future
➔ Who were composed of rulers and their families, bride during her infancy period, to be paid
occupied the highest class. They were usually by the groom's parent also.
addressed as Gat, Lakan or Lakambini, chieftains ➔ Including the bride's wet nurse received a share of
were addressed as Raja or Datu dowry, it was called “BIGAY-SUSO"
➔ Mixed marriage, that was marriage between
FREEMEN or TIMAWA couples belonging to different social classes were
➔ The working class, including soldiers and other not common.
working personnels, even the advisers of the Raja ➔ Early Filipinos practiced DIVORCE.
and Datu ➔ Several grounds of divorce were:
◆ Adultery
SLAVES or ALIPIN ◆ Abandonment on the part of the husband
➔ Lowest class of the society. Subdivided into two: ◆ Cruelty
ALIPING NAMAMAHAY and ALIPING SAGIGILID ◆ Insanity
➔ ALIPING NAMAMAHAY
◆ were not full pledge slave. Religious Beliefs
◆ They had their own respective families and ➔ Before Roman Catholicism and Islam were introduced,
their own houses. natives worshipped many gods and goddesses,
◆ They work as tenants or even soldiers they were polytheistic
◆ They were required to serve their masters ➔ Animismo, belief that all things have spirit or soul
only during planting and harvesting period. Bathala Supreme being
➔ ALIPING SAGIGILID
Sidapa God of Death
◆ were the real slaves
Balangaw God of Rainbow
◆ they were homeless, forbidden to form their
own families, required to stay in their Lalahon God of Harvest
masters' dwelling and they could be used as Idiyanale God of Agriculture
a payment for debt. Agni God of Fire
Mandarangan God of War
Siginarugan God of Hell
 ➔ These gods and goddesses were only from a specific
places and communities in Luzon
➔ In the past discussion, Visayans have other terms for
their gods and goddesses
➔ They also believed in the immortality of souls and
life after death.
➔ They worshipped sacred animals, which they
venerate like white monkey (manaul) and
crocodiles.
➔ There were also sacred place and sacred trees,
which nobody was allowed to cut down.
➔ They also worshipped the sun and the moon.
➔ Regular sacrifices and prayers were offered to
placate deities and spirits. Reward and punishment
after death was dependent upon behavior in this life.
Superstitious Beliefs
➔ As made mentioned by some of the writings of
Indians and Chinese, superstitious beliefs were one
of their influences until today
Natives believed in:
○ Aswang (witch)
○ Dwende (tiny creatures like humans)
○ Kapre (tall and apelike creatures smoking
cigarettes, usually found on trees)
○ Mangkukulam (an old lady capable of
harming others using a doll and a pin)
○ Tikbalang (half-man and half-horse creature)
○ Tiyanak (a baby that sucks blood on human)
➔ They also believed in magical power of amulets and
charms such as anting-anting, kulam, and the use
of gayuma or love potion
Education
➔ To transmit knowledge, it was acquired through
observation, imitation and practice. There was no
formal education during the pre-Spanish period.
Children were taught to read and write by their parents.
It was fair to say that they were literate
➔ The purpose of education during their time was for
survival. Their father on hunting animals taught males,
fishing, agriculture and other economic activities while
their mothers in managing the household taught
females.
◆ Males - soldier, hunter, harvester, build familu
◆ Females - housewife, serving masters, lady
in the court, raising children, cooking, serve
their husbands
Literature
➔ The early form of literature during pre-Spanish period
was a classified into written or oral
➔ Literature is an early form of entertainment before
(oral traditions or literature)
➔ Examples of oral literature consisted of:
◆ Maxims (sabi)
◆ Bugtong (riddles)
◆ Boat song (talindaw)
◆ Victory songs (tagumpay)
◆ Lullaby (uyayi)
◆ Wedding song (ihiman)
◆ War song (kumintang)
➔ Examples of written literature are:
◆ Biag ni Lam-Ang (Ilocano epic)
◆ Indarapatra at Sulayman and Bidasari
(Muslim Epics)
◆ Handiong (Bicolanos)
➔ Literature is the improvement of our writing system
from before
➔ For example, the ALIBATA OR BAYBAYIN
➔ Preserve until today, and there are movements to
return this writing today
➔ Even before colonization, Filipinos from before have
their own culture and stand
➔ According to Andres Bonifacion, our ancestors have
3K, the KASAGANAAN, KAGINHAWAAN, AT
KAPAYAPAAN
➔ Our technology may be behind during that time but we
are so proud our Filipino ancestors developed this
sense of living, culture, and heritage
CUSTOMS OF TAGALOGS
➔ THE CUSTOMS of the Tagalogs is a narrative on
the established culture of the Tagalogs in Luzon
written by Juan de Plasencia; a Franciscan
missionary in the Tagalog region since 1578 until
1590.
➔ This document was written as an answer to the
request of the monarchy in Spain which was to provide
pieces of information about the government,
administration of justice, inheritances, slaves, dowries,
worship. burials, and superstition of the "Indians' in the
colony. In addition, the document is to rectify previous
reports about the people's way of life in the region.
Plasencia wrote:
◆ "This people always had chiefs, called by
them datos, who governed them and were
captains in their wars, and whom they
obeyed and reverenced. 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 but 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 arose from the fact as
they are classed by their language, among
 the Malay nations) that when they came to
this. land, the bead of the barangay, which is
a boat, thus called -as is discussed at length
in the first chapter of the first ten
chapters-became a dato.
◆ And so, even at the present day, it is
ascertained that this barangay in its origin
was a family of parents and 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
relationship. The chiefs, in their various wars,
helped one another with their respective
barangays.
Customs observed among natives in Laguna
Maharlicas or Maharlikas and Birthrights
➔ In these three classes, those who are maharlicas on
both the fathers and mother side continue to be so
forever, and if it happens that they should become
slaves, it is through marriage as I shall soon explain.
➔ If these maharlicas had children among their
slaves, the children and their mothers became free
➔ If one of them had children by the slave-woman of
another, she was compelled, when pregnant, to give
her master half of a gold tal, because of her risk of
death, and for her inability to labor during the
pregnancy.
➔ In such a case half of the child was free, namely, the
half belonging to the 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 a slave If a free woman had children by a
slave, they were all free, provided he were not her
husband.
➔ If two persons married, of whom one was a
maharlies and the other a slave, whether
namamahay or sa guiguilir, the 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 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 only question here concerned the division,
whether the child were male or female
➔ Those who became slaves fell under the category of
servitude which was their parent's, either namamahay
or sa guiguillir.
➔ 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 any certainty when or at what
age the division of children was made, for each one
suited himself in this respect.
➔ Of these two kinds of slaves the sa guiguille 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
Slavery
➔ 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 aggrieved, to whom the money was to be
paid. This was done in the following way:
◆ Half the cultivated lands and all their produce
belonged to the master. The master provided
the culprit with food and clothing, thus
enslaving the culprit and his children until
such time as he might amass enough money
to pay the fine.
◆ If the father should by chance pay his debt,
the master then claimed that he had fed and
clothed his children, and should be paid
therefore...
➔ In what concerns loans, there was formerly, and is
today, an excess of usury, which is a great hindrance
to baptism as well as to confession; for it turns out in
the same way as I have showed in the case of the one
under judgment, who gives half of his cultivated lands
and profits until he pays the debt.
➔ The debtor is condemned to a life of toil; and thus
borrowers become slaves, and after the death of the
father the children pay the debt. Not doing so,
double the amount must be paid. This system should
and can be reformed.
Adultery, Punishment, and Inheritance
➔ In the case of a child by a free married woman, born
while she was married, if the husband punished the
adulterer this was considered a dowry and the child
entered with the others into partition in the inheritance.
His share equaled the part left by the father. nothing
more. If there were no other sons than he, the children
and the nearest relatives’ inherited equally with him.
➔ But if the adulterer were not punished by the
husband of the woman who had the child, the latter
was not considered as his child, nor did he inherit
anything.
➔ It should be noticed that the offender was not
considered dishonored by the Punishment inflicted, nor
did the husband leave the woman. By the punishment
of the father the child was fittingly made legitimate.
Dowries
➔ Dowries are given by the men to the women's
parents. If the latter are living, they enjoy the 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 case the father
should care to bestow something additional upon the
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 the result of all their
labors accrues to their parents.
Summary:
➔ The above is what I have been able to ascertain clearly
concerning customs observed among these natives in
all this Laguna and the tingues, and among the entire
Tagalog race.
➔ The old men say that a dato who did anything contrary
to this would not be esteemed; and, in relating
tyrannies which they had committed, some condemned
them and adjudged them wicked.. .
Worships and Beliefs
➔ 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.
● Simbahan
○ It is true that they have the name simbahan,
which means a temple or place of adoration,
but this is because, formerly, when they
 wished to celebrate a festival, which they
called pandot, or “worship,”
○ They celebrated it in the large house of a
chief.
○ There they constructed, for the purpose of
sheltering the assembled people, a
temporary shed on each side of the house,
with a roof, called sibi, to protect the people
from the wet when it rained.
○ They so constructed the house that it might
contain many people-dividing it, after the
fashion of ships, into three compartments.
■ On the posts 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 call nagaanitos. The house, for
the above-mentioned period of time, was
called a temple.
Idols
➔ Among their many idols there was one called.
Badhala, whom they especially worshiped. The title
seems to signify "all powerful," or "maker of all
things.”
➔ They also worshiped the sun, which, on account of its
beauty, is almost universally respected and honored by
heathens. They worshiped, too, the moon, especially
when...
Measure of time
➔ These natives had no established division of years,
months and days, these are determined by the
cultivation of the soil, counted by moons, and the
different effect produced upon the trees when yielding
flowers, fruits, and leaves all this helps them in making
up the year.
➔ The winter and summer are distinguished as
sun-time and water-time
➔ The latter term designating winter in those regions,
where there is no cold, snow, or ice....
Manner of Sacrifice
➔ 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 the idol, which they anoint
with fragrant perfumes, such as musk and civet, or
gum of the storax-tree and other odoriferous woods,
and praise it in poetic songs sung by the officiating
priest, male or female, who is called catolonan.
➔ The participants made responses to the song,
beseeching the idol to favor them with those things
of which they were in need, and generally, by offering
repeated bealths, they all became intoxicated.
➔ In some of their idolatries, they were accustomed to
place a good piece of cloth, doubled, over the idol, and
over the cloth a chain or large, gold ring, thus
worshiping the devil without having sight of him.
➔ The devil was sometimes liable to enter into the body
of the 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 uttered words of
arrogance and superiority.
➔ In some districts, especially in the mountains, when in
those idolatries the devil incarnated himself and took
on the form of his minister, the latter 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 before the idol...
Menstruation
➔ In the case of young girls who first had their monthly
courses, their eyes were blindfolded for four days
and four nights; and, in the meantime, the friends and
relatives were all invited to partake of food and drink.
➔ At the end of this period, the catolonan took the
young girl to the water, bathed her and washed her
head, and removed the bandage from her eyes.
➔ The old men said that they did this in order that the
girls might bear children, and have fortune in
finding husbands to their taste, who would not leave
them widows in their youth.
Manner of burial
Their manner of burying the dead was as follows:
➔ The deceased was buried beside his house, and, if
he were a 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 a boat which served as a
coffin or bier, placing him beneath the porch, where
guard was kept over him by a slave…
➔ 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 lived without doing
harm, or who possessed other 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 dwelt only Bathala. "the
maker of all things," who governed from above.
➔ There were also other pagans who confessed more
clearly to a bell, which they called, as I have said,
casangan they said that all the wicked went to that
place, and there dwelt the demons, whom they called
sitan…
➔ There were also ghosts, which they called vibit; and
phantoms, which they called Tigbalaang
➔ They had another deception-namely, that if any
woman died in childbirth, she and the child suffered
punishment; and that, at night, she could be heard
lamenting. This was called patianac
➔ May the honor and glory be God our Lord's, that
among all the Tagalos not a trace of this is left; and
that those who are now marrying do not even know
what it is, thanks to the preaching of the holy gospel,
which has banished it".
QUIPPER ASSIGNMENT
1. Fray Juan de Plasencia indicated that tagalog people
were uncivilized.
= FALSE
2. Baranggay was never referred to as a dwelling place
because it was a form of government.
= FALSE
3. Ancient Philippines was a land comprise of one
kingdom and one ruler. (DAGHAN DATO)
= FALSE
4. The Tagalog alipin was categorized into three:
sagigilid, namamahay, and banyuhay.(2 ONLY)
= FALSE
5. Concept of immortality, life after death, were
popularized by the Spaniards during their integration of
catholic religion to the early Filipinos during the first
phase of Spanish colonization. (NAA NA PREHIS)
= FALSE
6. Spanish missionaries, during the early phase of
Spanish colonization, immediately irradicated the
 cultural practices of the early Filipinos. (SA VOYAGE
NAG GETTING TO KNOW PA SILA SA FILOS)
= FALSE
7. The worship of the sun and the moon indicates the
tagalogs' idea of animism.
= TRUE
8. Early katagalugans were decendants of the ancient
Austronesians.
= TRUE
9. There was no unity among early Filipinos.
= TRUE
10. Early tagalogs does not have forms of languages and
education system. (MERON BAYBAYIN)
= FALSE
THE “CRY OF BAHAY TORO"
(August 24, 1896)
➔ This version of the “Cry” was written by Santiago
Alvarez, a well-known Katipunero from Cavite and
a son of Mariano Alvarez.
➔ Santiago is a relative of Gregoria de Jesus, who
happened to be the wife of Andres Bonifacio.
➔ Unlike the author of the first version mentioned
(Valenzuela), Santiago Alvarez is not an eyewitness
of this event.
➔ As a result, this version of him is not given of equal
value as compared with the other versions for authors
of other accounts are actually part of the historic event.
➔ Below is his account:

SUNDAY, AUGUST 23, 1896

HISTORICAL CONTROVERSIES As early as 10 o'clock in the morning, at the barn of Kabesang
Melchora (Melchora Aquino-Z.), at a place called Sampalukan,
CRY OF REVOLUTION
barrio of Bahay Toro, Katipuneros met together. About 500 of
TEXT
these arrived, ready and eager to join the “Supremo" Andres
IT IS SURPRISING that there are different versions on the dates
Bonifacio and his men..
for first cry of the revolution as well as its venue. This
controversy up to this time remains unsolved. It is believed that
MONDAY, AUGUST 24, 1896
the so-called Cry took place in Balintawak; but others would say
There were about 1,000 Katipuneros.... The “Supremo." decided
that it really happened in Pugad Lawin. Nevertheless, there are
to hold a meeting inside the big barn. Under his leadership, the
different versions to consider in knowing the real date and place
meeting began at 10 o'clock in the morning...
of the Cry. These include:
It was 12 o'clock noon when the meeting adjourned amidst loud
● Pio Valenzuela's Controversial "Cry of Pugad Lawin"
cries of “Long live the Sons of the Country” (Mabuhay ang mga
● Santiago Alvarez's “The Cry of Bahay Toro"
anak ng Bayan)!
● Gregoria de Jesus' version of the “First Cry"
● Guillermo Masangkay's "The Cry of Balintawak”.
GREGORIA DE JESUS' VERSION OF THE FIRST "CRY”
(August 25, 1896)
➔ This version was written by no other than the
PIO VALENZUELA'S CONTROVERSIAL “CRY OF PUGAD
“Lakambini of the Katipunan" and wife of Andres
LAWIN”
Bonfacio, Gregoria de Jesus.
(August 23, 1896)
➔ She has been a participant of this event and became
➔ This controversial version of the “Cry of Pugad Lawin”
the keeper of the secret documents of the Katipunan.
has been authorized by no other than Dr. Pio
➔ After the Revolution in August 1896, she lived with her
Valenzuela, who happened to be the eyewitness
parents in Caloocan then fled to Manila when she was
himself of the event.
told that Spanish authorities wanted to arrest her.
➔ In his first version, he told that the prime staging point
➔ Eventually, she joined her husband in the mountains
of the Cry was in Balintawak on Wednesday of
and shared adversities with him.
August 26, 1896. He held this account when the
➔ In her account, the First “Cry” happened near
happenings or events are still vivid in his memory.
Caloocan on August 25, 1896.
➔ On the other hand, later in his life and with a fading
memory, he wrote his Memoirs of the Revolution
"The activities of the Katipunan had reached nearly all corners of
without consulting the written documents of the
the Philippine Archipelago, that when its existence was
Philippine revolution and claimed that the “Cry”
discovered and some of the members arrested, we immediately
took place at Pugad Lawin on August 23, 1896.
returned to Caloocan. However, as we were closely watched by
➔ Below is his account on this topic:
the agents of the Spanish authorities, Andres Bonifacio and
other Katipuneros left the town after some days. It was then that
“The first place of refuge of Andres Bonifacio, Emilio Jacinto,
the uprising began, with the first cry for freedom on August 25,
Procopio Bonifacio, Teodoro Plata, Aguedodel Rosario, and
1896. Meanwhile, I was with my parents. Through my friends, I
myself was Balintawak, the first five arriving there on August 19
learned that Spanish were coming to arrest me. Immediately, I
and I, on August 20, 1896. The first place where some 500
fled town at eleven o'clock at night, secretly going through the
members of the Katipunan met on August 22, 1896, was the
rice fields to La Lorna, with the intention of returning to Manila. I
house and yard of Apolonio Samson at Kangkong. Aside from
was treated like an apparition, for, sad to say, in every house
the persons mentioned above, among those who were there
where I tried to get a little rest, I was driven away as if people
were Briccio Pantas, Alejandro Santiago, Ramon Bernardo,
therein were frightened for their own lives. Later, I found out that
Apolonio Samson, and others. Here, views were only
the occupants of the houses which I had visited were seized and
exchanged, and no resolution was debated or adopted. It was at
severely punished-- and some even exiled. One of them was an
Pugad Lawin, in the house, store-house, and yard of Juan
uncle of mine whom I had visited on that night to kiss his hand,
Ramos, son of Melchora Aquino, where over 1,000 members of
and he died in exile.”
the Katipunan met and carried out considerable debate and
discussion on August 23, 1986. The discussion was on whether
THE “CRY OF BALINTAWAK”
or not the revolution against the Spanish government should be
(August 26, 1896)
started on August 29, 1986. Only one man protested and fought
➔ This version is written by the Katipunan General
against a war, and that was Teodoro Plata [Bonifacio's
Guillermo Masangkay.
brother-in-law-Z]. Besides the persons named above, among
➔ He is an eyewitness of the historic event and a
those present at this meeting were:Enrique Cipriano, Alfonso
childhood friend of Bonifacio.
Pacheco, Tomas Remigio, Sinforoso San Pedro, and others.
➔ According to him, the first rally of the Philippine
After the tumultuous meeting, many of those present tore their
Revolution happened on August 26, 1896 at
cedula certificates and shouted “Long live the Philippines! Long
Balintawak.
live the Philippines!"
➔ Correspondingly, the date and site presented were
accepted by the preliminary years of American
government.
➔ Below is General Guillermo Masangkay's version of
The “Cry of Balintawak”,

"On August 26th [1896-Z.], a big meeting was held in
Balintawak, at the house of Apolonio Samson, then the cabeza
of that barrio of Caloocan. Among those who attended, I
remember, were Bonifacio, Emilio Jacinto, Aguedodel Rosario,
Tomas Remigio, Briccio Pantas, Teodoro Plata, Pio Valenzuela,
Enrique Pacheco, and Francisco Carreon. They were all leaders
of the Katipunan and composed the board of directors of the
organization. Delegates from Bulacan, Cabanatuan, Cavite and
Morong (now Rizal.) were also present.
At about nine o'clock in the morning of August 26, the meeting
was opened with Andres Bonifacio presiding and Emilio Jacinto
acting as secretary. The purpose was to discuss when the
uprising was to take place. Teodoro Plata [Bonifacio's
brother-in-law-Z.], Briccio Pantas, and Pio Valenzuela were all
opposed to starting the revolution too early. They reasoned that
the people would be in distress if the revolution were started
without adequate preparation. Plata was very forceful in his
argument, stating that the uprising could not very well be started
without the arms and food for the soldiers. Valenzuela used
Rizal's argument about the rich not siding with the Katipunan
organization
Andres Bonifacio, sensing that he would lose in the discussion
the, left the session hall and talked to the people, who were
waiting outside for the result of the meeting of the leaders. He
told the people that the leaders were arguing against starting the
revolution early, and appealed to them in a fiery speech in which
he said: “You remember the fate of our countrymen who were
shot in Bagumbayan. Should we return now to the towns, the
Spaniards will only shoot us. Our organization has been
discovered and we are all marked men. If we don't start the
uprising, the Spaniards will get us anyway. What then, do you
say?"
“Revolt!" the people shouted as one.
Bonifacio then asked the people to give a pledge that they were
to revolt. He told them that the sign of slavery of the Filipinos
were (sic) the cedula tax charged each citizen. “If it is true that
you are ready to revolt,” Bonifacio saved, “I want to see you
destroy your cedulas. It will be the sign that all of us have
declared our severance from the Spaniards."
With tears in their eyes, the people as one man, pulled out their
cedulas and tore them to pieces. It was the beginning of the
formal declaration of the separation from Spanish rule. With their
cedulas destroyed, they could no longer go back to their homes
because the Spaniards would persecute them, if not for being
katipuneros, for having no cedulas. And people who had no
cedulas during those days were severely punished.
When the people's pledge was obtained by Bonifacio, he
returned to the session hall and informed the leaders of what
took place outside. “The people want to revolt, and they have
destroyed their cedulas,” Bonifacio said. “So now we have to
start the uprising; otherwise the people by hundreds will be
shot.” There was no alternative. The board of directors, in the
spite of the protests of Plata, Pantas, and Valenzuela, voted for
the revolution. And when this was decided, the people outside
shouted: “Long Live the Philippine Republic!"
I still remember Bonifacio as he appeared that day. Although a
mere bodeguero (warehouseman) and earning P25 (Mex.) a
month, he was a cultured man. He always wore an open coat,
with black necktie, and black hat. He always carried an umbrella.
At the meeting that morning of August 26, Bonifacio took off his
coat and was wearing only his shirt, with collar and tie.
Bonifacio's hobby was weaving bamboo hats. During his spare
time he wove dozens of them and sold them in Manila. Thus he
made extra money.
At about 5 o'clock in the afternoon, while the gathering at
Balintawak was celebrating the decision of the Katipunan
leaders to start the uprising, the guards who were up in trees to
watch for any possible intruders or the approach of the enemy,
gave the warning that the Spaniards were coming.
Led by Bonifacio, Emilio Jacinto and other leaders of the
Katipunan, the men were distributed in strategic positions and
were prepared for attack of the civil guards. was with a group
stationed on the bank of a small creek, guarding the places
where the Spaniards were to pass in order to reach the meeting
place of the katipuneros. Shots were then fired by the civil
guards, and that was the beginning of the fire which later
became such a huge conflagration.
CRY OF REVOLUTION
LESSON PROPER
The First Cry of Revolution
➔ One of the historical controversies in the
Philippines; Happened in 1896.
➔ The first cry of revolution is one of the controversies
enlisted in the history of the Philippines―because
even until today, there are still debates from our
historians
➔ with regards to when and where did the first cry really
happened.
Andres Bonifacio y de Castro
➔ Started and founded the revolution―paved way to
fight for the freedom and rights of the Filipino
people during the 19th century.
➔ Known as:
◆ “Ama ng Rebolusyon”
◆ “Ama ng Himagsikan”
◆ “Supremo”
◆ “Pangulong Hari ng Katagalugan”
➔ Unofficial President of the Philippines
➔ To some historians, Andres Bonifacio is known as the
unofficial president of the Philippines―he was the one
who really started, ignited, and founded the first
government.
➔ Born in Tondo, Manila, on November 30, 1863
➔ Died on May 10, 1897 (Maragondon, Cavite)
Kataastaasan, Kagalanggalang Katipunan ng mga Anak ng
Bayan (KKK)
➔ Philippine revolutionary society founded by
anti-Spanish colonialism Filipinos in Manila in 1892
➔ Its primary goal was to gain independence from
Spain through a revolution
◆ very opposite to the ways of Dr. Jose Rizal.
➔ The whole Katipunan movement was a secret
organization until it was discovered in 1896, which
paved the way to the reason behind the first cry of
revolution.
➔ On July 7 1982, it was founded by Filipino patriots
◆ Andres Bonifacio
◆ Teodoro Plata
◆ Ladislao Diwa
◆ Deodato Arellano
◆ Valentin Diaz
➔ The Katipunan was a secret organization until in was
discovered in 1896
Philippine Revolution of 1896
➔ Tearing up of cedulas and proclaiming the start of
the fight for the independence on August 23, 1896
➔ The event happened after the Katipunan was exposed
on August 19, 1896 and the Spaniards began to
crack down on suspected rebels.
➔ There were actually raging controversies that arose
during that time.
➔ Teodoro Agoncillo, one of our most prominent
historians, chose to emphasize Bonifacio's tearing of
the cedula (fax receipt) before a crowd of Katipuneros
who then broke out in cheers.
➔ However, Guardia Manuel Sityar never mentioned in
his memories (1896-1898) the tearing or inspection of
the cedula, but did note the Pacto de Sangre (blood
pact) mark on every single Filipino he met in August
1896.
➔ He made mention that according to Guardia Manuel
Sityar, the tearing of the cedula did not occur.

Raging Controversies
➔ The historian Teodoro Agoncillo chose to emphasize
Bonifacio’s tearing of the cedula (fax receipt) before
a crowd of Katipuneros who then broke out in cheers
➔ However, Guardia Manuel Sityar never mentioned in
his memories (1896-1898) the tearing or inspection of
the cedula, but did note the pacto de sangre (blood
pact) mark on every single Filipino he met in August
1896
Geographical Set-up
Where did it took place?
Pugad Lawin or Balintawak
About Map
➔ Each of the stars represents the districts or places
found in Caloocan Poblacion.
➔ The yellow stars represent the places where the cry of
revolution happened.
➔ The barrios, hamlets and farmsteads where the
revolution began were all within the municipality of
Caloocan in the province of Manila
➔ Its total population in 1896 was tallied at just 7,829
➔ 2,694 lived in the town (Poblacion), 977 lived in the
largest barrio, Balintawak, and the remaining 4,158
were scattered in ten other barrios
◆ Baesa, Bagobantay, Bahay Toro, Banlat,
Culiat, Kangkong, Loma, Marulas, Talipapa,
and Tangke
➔ No detailed maps of the municipality are known to
have survived from the Spanish era, and perhaps none
ever existed
➔ Many of sources on the “Cry” are consequently
vague and inconsistent in how they identify and
locate the settlements, roads, and other features of
the area
Main Argument
➔ The First Cry of the Revolution remains unsolved
due to the different date and places that were
mentioned by different eyewitnesses of the event
➔ These include
◆ Pio Valenzuela’s “Cry of Pugad Lawin”
◆ Santiago Alvarez’s “The Cry of Bahay Toro”
◆ Gregoria de Jesus’ “First Cry”
◆ Guillermo Masangkay’s “The Cry of
Balintawak”
➔ Main argument Includes:
Dr. Pio Valenzuela’s Account of “First Cry”
➔ Went to Dapitan and proposed to Jose Rizal about
the plans of the Katipuneros for a revolution;
however, on Dr. Jose Rizal's accord, he is not in favor
of the revolution.
➔ National Historical Commission of The Philippines
(NHPC) claimed that, the First cry of the Philippine
Revolution of 1896 at Pugad Lawin, now part of
Project 8 in Quezon City
➔ The official date and place of the first Cry were largely
based on Dr. Pio Valenzuela’s Account
➔ Dr. Pio Valenzuela is an official of the Katipunan and a
friend of Andres Bonifacio, who was also present
during the event.
➔ Says the decision to revolt was taken at Kangkong on
August 23 (1911)
➔ Says the decision to revolt was taken by the General
Assembly on August 23 at the house of Melchora
Aquino on Daan-malalim, “in Pasong Tamo, also
known as Pacpac-lawin.” (1917)
➔ He says the revolutionists met in Kangkong on
August 22, but the decision was taken on August 23
at Juan Ramos’ place at Pugad Lawin, and the “Cry”
followed the decision. (1920)
➔ Based on the interview, he gave such accounts each
by the years: 1911, 1917, & 1920.
Santiago Alvarez’s Account of “First Cry”
➔ One of the leaders of the Cavite revolution
➔ Alvarez presents an account devoid of any dramatic
description as it is merely a narration of the events
that happened in Bahay Toro
➔ Although Alvarez himself was not there during the
event, but he just solicited some ideas from those who
attended the changes of the places during the time
(e.g., he asked revolutionist in the person of Ramon
Bernando).
➔ Internal evidence suggests that Alvarez’s account of
the meeting on August 24 is based on information he
obtained from Ramon Bernardo, a Katipunan leader
form Pandacan who was a participant in the “Cry”
Gregoria de Jesus’s Account of “First Cry”
➔ Second wife of Andres Bonifacio
General Guillermo Masangkay’s Account of “First Cry”
➔ A friend and fellow Katipunero of Andres Bonifacio
➔ In his interview with the Sunday Tribute magazine,
Masangkay said that the first Cry happened in
Balintawak on August 26, 1896
➔ In another interview published in the newspaper
Bagong Buhay on August 26, 1957, Masangkay
changed his narrative stating that the revolution began
on August 23, 1896, similar to the assertion of Dr.
Pio Valenzuela
➔ At his very last breath, he made mention that the First
Cry really happened in Balintawak, and not in Pugad
Lawin.
VERSIONS OF ACCOUNTS
(arranged chronologically)
Cry of Pugad Lawin: Version 1
➔ Author:
◆ Pio Valenzuela
➔ Date:
◆ August 22, 1896
● Pio also supported the August 23,
1896
➔ Place:
◆ Kangkong, Balintawak, House and yard of
Apolonio Samson & Melchora Aquino
➔ No.of Attendees
◆ 500 members
➔ Discussion:
◆ Views were only exchanged, and no
resolution was debated or adopted
◆ His arguments were actually unstable,
because as he was getting older, his
narratives kept changing
◆ He was interviewed by:
● Teodoro Agoncillo
◆ At the very end, he made mention that he
was not certain anymore of when and where
the first cry happened
Cry of Pugad Lawin: Version 2
➔ Author:
◆ Pio Valenzuela
➔ Date:
◆ August 23, 1896
➔ Place:
 ◆ Pugad Lawin House, storehouse and yard CAVITE MUTINY
of Juan Ramos TEXT
➔ No.of Attendees MANY BELIEVED that one of the factors that ignited the Filipino
◆ 1000 members sense of nationhood and eventually led to the Philippine
➔ Discussion: Revolution in 1896 was the Cavite mutiny. This event has been
◆ Whether or not the revolution should be remarkable among Filipinos because it prompted to the
started August 26, 1896. Protested by martyrdom of Gomburza (the acronym that represents the
Teodoro Plata. Attendees tore their cedula surnames of the priests Mariano Gómez, José Apolonio Burgos,
certificates and shouted Long Live and Jacinto Zamora, who were executed on February 17, 1872).
Philippines!
However, there are three versions that every Filipino student
Cry of Bahay Toro must read for them to articulate arguments that would support
➔ Author: their stand about the issue on the terms used, causes, effects
◆ Santiago Alvarez and the unraveling truth about the Cavite Mutiny.
➔ Date:
◆ August 24, 1896 SPANIARDS' VERSION OF THE CAVITY MUTINY OF 1872
➔ Place: ➔ This version was written by Jose Montero y Vidal, a
◆ Barn of Kabesang Melchora Aquino, Spanish historian, in his book entitled, Historia General
Sampalukan. Barrio of Bahay Toro de Filipinas.
➔ No.of Attendees ➔ It was dolefully biased that Dr. T.H. Pardo de Tavera
◆ 1000 Katipuneros stated that he, "in narrating the Cavite episode, does
➔ Discussion: not speak as a historian; he speaks as a Spaniard bent
◆ It was 12 o’clock when the meeting on perverting the facts at his pleasure; he is
adjourned amidst loud cries of “Long Live mischievously partial".
the sons of the country” or Mabuhay ang ➔ The Spanish historian in his account overstated the
mga anak ng bayan. mutiny of some dissatisfied soldiers and laborers into a
◆ This is a solicited account of the First Cry revolt to bring down Spanish rule and this intricated
some patriots like Gomburza and others.
The First Cry ➔ Below is Montero y Vidal's version of the Cavite
➔ Author: episode of 1872 in English translation.
◆ Gregoria de Jesus
➔ Date: "With the Establishment in Spain of a government less radical
◆ August 25, 1896 than the one that appointed La Torre, the latter was relieved
➔ Place: from his post. His successor, D. Rafael de Esquierdo,
◆ Near Caloocan (No exact location) assumed control of the government of these islands April 4,
● Near Caloocan is just a hearsay 1871. The most eventful episode in his rule was the Cavite
➔ No.of Attendees revolt of 1872.
◆ Not specified
➔ Discussion: The abolition of the privileges enjoyed by the laborers of the
◆ The activities of the katipuneros had reached Cavite arsenal of exemption from the tribute was, according to
nearly all corners of the Philippine some the cause of the insurrection. There were, however, other
Archipelago. When it was discovered by causes.
Spanish authorities, some katipuneros were
arrested. Some were arrested and killed by The Spanish revolution which overthrew a secular throne; the
exiled propaganda carried on by an unbridled press against
monarchical principles, attentatory of the most sacred
The Cry of Balintawak respects towards the dethroned majesty; the democratic and
➔ Author: republican books and pamphlets; the speeches and
◆ General Guillermo Masangkay preachings of the apostles of these new ideas in Spain; the
➔ Date: outbursts of the American publicists and the criminal policy of
◆ August 26, 1896 the senseless Governor whom the revolutionary government
➔ Place: sent to govern the Philippines, and who put in practice these
◆ House of Apolonio Samson, Balintawak ideas were the determining circumstances which gave rise,
➔ No.of Attendees among certain Filipinos, to the they idea of attaining their
◆ Not specified independence. It was towards this goal that they started to work,
➔ Discussion: with the powerful assistance of a certain section of the native
◆ Discuss when the uprising was to take place. clergy, who out of spite toward the friars, made common cause
Opposed by Teodoro Plata, Briccio Panta, with the enemies of the mother country.
and Pio Valenzuela. Bonifacio sensing that
he will lose in the argument, he left the At various times but especially in the beginning of the year 1872,
session hall and convinced the people the authorities received anonymous communications with the
outside. He asked the people to pledge by information that a great uprising would wok out against the
tearing the sign of slavery which is the Spaniards, the minute the fleet at Cavite left for the South, and
cedula. that all would be assassinated, including the friars. But nobody
gave importance to these notices. The conspiracy had been
Overall: going on since the days La Torre with utmost secrecy. At times,
➔ Masangkay’s Cry of Balintawak, Valenzuela’s Cry the principal leaders met either in the house of the Filipino
of Pugadlawin, Bahay Toro, and Bahay Kangkong Spaniard, D. Joaquin Pardo de Tavera, or in that of the
have a commonality which are the places is located native priest, Jacinto Zamora, and these meetings were
in the same district. usually attended by the curate of Bacoor (Cavite), the soul of
➔ The Katipuneros when the Katipunan was revealed to the movement, whose energetic character and immense wealth
the Spaniards were being hunted enabled him to exercise a strong influence.
➔ From time to time, they need some people to support
their fight from Spain so they keep on switching from The garrison of Manila, composed mostly of native soldiers,
places to places were involved in this conspiracy, as well as a multitude of
➔ No one knows, that in every place they do the cry from civilians. The plan was for the soldiers to assassinate their
time to time officers, the servants, their masters, and the escort of the
Captain-General at Malacañang, to dispose of the government
himself. The friars and other Spaniards were later to have their
turn. The pre-concerted signal among the conspirators of Cavite
and Manila was the firing of rockets from the walls of the city.
The details having been arranged, it was agreed that the
uprising was to breakout in the evening of the 20th of
January, 1872. Various circumstances, however, which might
well be considered as providential, upset the plans, and made
the conspiracy a dismal failure.
In the district of Sampaloc, the fiesta of the patron saint, the
Virgin of Loreto, was being celebrated with pomp and splendor.
On the night of the 20th, fireworks were displayed and rockets
fired into the air. Those in Cavite mistook these for the signal
to revolt, and at nine-thirty in the evening of that day, two
hundred native soldiers under the leadership of Sergeant La
Madrid rose up in arms, assassinated the commander of the
fort and wounded his wife.
The military governor of Cavite, D. Fernando Rojas,
despatched two Spaniards to inform the Manila authorities of the
uprising but they were met on the way by a group of natives.
belonging to the Guias established by La Torre, who put them
instantly to death. At about the same time, an employee of the
arsenal. D. Domingo Mijares, left Cavite in a war vessel for
Manila, arriving there at midnight. He informed the commandant
of marine of what had occurred, and this official immediately,
relayed the news to Governor Izquierdo.
Early the next morning two regiments, under the command of D.
Felipe Ginoves, segundo cabo, left for Cavite on board the
merchant vessels Filipino; Manila, Isabela I and Isabela II.
Ginoves demanded rendition and waited the whole day of the
21st for the rebels to surrender, without ordering the assault of
their position in order to avoid unnecessary shedding of blood.
After waiting the whole day in vain for the rendition of the rebels,
Ginoves launched an assault against the latter's position,
early in the morning of the 22nd, putting to the sword the
majority of the rebels and making prisoners of the rest. On the
same day, an official proclamation announced the suppression
of the revolt.
As a result of the declarations made by some of the prisoners in
which several individuals were pointed out as instigators, Don
Jose Burgos and D. Jacinto Zamora, curates of the
Cathedral, D. Mariano Gomez, curate of Bacoor (Cavite),
several other Filipino priests, D. Antonio Maria Regidor,
lawyer and Regidor of the Ayuntamiento, D. Joaquin Pardo
de Tavera, Consejero de administracion, Pedro Carillo,
Gervasio Sanchez and Jose Mauricio de Leon, lawyer
Enrique Paraiso and Jose and PioBasa, employees, and
Crisanto Reyes, Maximo Paterno and several other
Filipinos, were arrested.
The council of war, which from the beginning took charge of the
causes in connection with the Cavite uprising, passed the
sentence of death on forty-one of the rebels. On the 27th of
January the Captain-General fixed his “cumplase" on the
sentence. On the 6th of the following month, eleven more
were sentenced to death, but the Governor General, by decree
of the day following, commuted this sentence to life
imprisonment. On the 8th, the sentence of death was
pronounced on Camerino and ten years imprisonment of eleven
individuals of the famous “Guias de la Torre," for the
assassination of the Spaniards who, on the night of January
20th, were sent to Manila to carry news of the uprising.
The same council on the 5th of February, sentenced to die by
strangulation the Filipino priests, D. Jose Burgos, D.
Jacinto Zamora and D. Mariano Gomez, and Francisco
Saldua; and Maximo Inocencio, Enrique Paraiso and
Crisanto de los Reyes to ten years imprisonment. Early in the
morning of the seventeenth of February, an immense multitude
appeared on the field of Bagumbayan to witness the execution
of the sentence. The attending force was composed of Filipino
troops, and the batteries of the fort were aimed at the place of
execution, ready to fire upon the least sign of uprising. Gomez
was executed first, then Zamora, then Burgos, and lastly,
Saldua.
On the 3rd of April, 1872, the Audiencia suspended from the
practice of law the following men: D. Jose Basa y Enriquez, D.
Joaquin Pardo de Tavera, D. Antonio Ma. Regidor, D. Pedro
Carillo, D. Gercasio Sanchez and D. Jose Mauricio de Leon.
Izquierdo had requested the sending to Manila of Spanish troops
for the defense of the fort as most of these found here were
natives. In pursuance of Izquierdo's request, the government, by
decree of April 4, 1872, dissolved the native regiment of
artillery and ordered the creation of an artillery force to be
composed exclusively of Peninsulares. The latter arrived in
Manila in July, 1872. On the occasion of the arrival of the
troops, the Sto. Domingo Church celebrated a special mass at
which high officials of the Government, the religious
corporations, and the general public, attended, upon invitation by
the Governor and Captain-General of the Philippines."
FILIPINOS' VERSION OF THE CAVITE MUTINY OF 1872.
➔ This version was written by Dr. Trinidad H. Pardo de
Tavera, a Filipino scientist, scholar and historical
researcher.
➔ In his account, Cavite Mutiny was simply a mutiny by
the Filipino soldiers and laborers of the Cavite arsenal
who turned out to be dissatisfied with the eradication of
their privileges.
➔ Tavera, in his account blamed Gov. General
Izquierdo's harsh policies like the abolition of their
privileges of exemption from paying yearly tribute
and rendering forced labor.
➔ This eventually resulted to a bloody incident on the
night of January 20, 1872 when some of the soldiers,
laborers and residents assassinated the Commanding
officer and some Spanish officials in sight.
➔ Dr. Pardo de Tavera's version is as follows:
"The arrival of General Izquierdo (1871-1873) was the signal
for a complete change in the aspect of affairs. The new governor
soon made it clear that his views were different from those of La
Torre—that there would be no change in the established form of
government—and he at once announced that he intended to
govern the people with a crucifix in one hand and a sword in the
other."
His first official act was to prohibit the founding of a school of
arts and trades, which was being organized by the efforts and
funds raised by natives of standing in the community, but the
founding of which did not tally with the views of the religious
orders. Governor Izquierdo believed that the establishment
of the new school was merely a pretext for the organization
of a political club, and he not only did not allow it to be
opened but made a public statement accusing the Filipinos
who had charge of the movement. All of those who had
offered their support to ex-Governor La Torre were classed as
personas sospechosas (suspects), a term that since that time
has been used in the Philippine Islands to designate any person
who refused to servilely obey the wishes and whims of the
authorities. The conservative element in the islands now directed
the governmental policy, and the educated Filipinos fell more
and more under the displeasure and suspicion of the governor.
The peace of the colony was broken by a certain incident which,
though unimportant in itself, was probably the origin of the
political agitation which, constantly growing for thirty years,
culminated in the overthrow of the Spanish sovereignty in the
Philippine Islands. From time immemorial the workmen in the
arsenal at Cavite and in the barracks of the artillery, and
engineer corps had been exempt from the payment of the tribute
tax and from obligation to work certain days each year on public
improvements. General Izquierdo believed the time opportune
for abolishing theses privileges and ordered that in the future all
such workmen should pay tribute and labor on public
improvements. This produced great dissatisfaction among the
workmen affected and the men employed in the arsenal at
Cavite went on a strike but, yielding to pressure and threats
made by the authorities, they subsequently returned to their
labors.
The workmen in the Cavite arsenal were all natives of that town
and the neighboring town of San Roque. In a short while the
dissatisfaction and discontent with the government spread all
over that section and even the entire troops became disaffected.
On the night of January 20, 1872, there was an uprising
among the soldiers in the San Felipe fort, in Cavite, and the
commanding officer and other Spanish officers in charge of
the fort were assassinated. Forty marines attached to the
arsenal and 22 artillerymen under Sergeant La Madrid took
part in this uprising, and it was believed that the entire garrison
in Cavite was disaffected and probably implicated. But if the few
soldiers who precipitated the attack believed they would be
supported by the bulk of the army and that a general rebellion
against Spain would be declared in the islands, they were
deceived. When the news of the uprising was received in Manila,
General Izquierdo sent the commanding general to Cavite, who
reinforced the native troops, took possession of the fort, and put
the rebels to the sword. Sergeant La Madrid has been blinded
and badly burned by the explosion of a sack of powder and,
being unable to escape, was also cut down. A few of the rebels
were captured and taken to Manila and there was no further
disturbance of the peace or insubordination of any kind.
This uprising among the soldiers in Cavite was used as a
powerful lever by the Spanish residents and by the friars.
During the time that Gen. La Torre was chief executive in the
Philippine Islands the influential Filipinos did not hesitate to
announce their hostility to the religious orders, and the Central
Government in Madrid has announced its intention to deprive the
friars in these islands of all powers of intervention in matters of
civil government and of the direction and management of the
management of the university. Moret, the colonial minister, had
drawn up a scheme of reforms by which he proposed a radical
change in the colonial system of government which was to
harmonize with the principles for which the revolution in Spain
had been fought. It was due to these facts and promises that the
Filipinos had great hopes of an improvement in the affairs of
their country, while the friars, on the other hand, feared that their
power in the colony would soon be completely a thing of the
past.
The mutiny in Cavite gave the conservative element—that is,
those who favored a continuation of the colonial modus
vivendi -- opportunity to represent to the Spanish
Government that a vast conspiracy was afoot and organized
throughout the archipelago with the object of destroying the
Spanish sovereignty. They stated that the Spanish government
in Madrid was to blame for the propagation of pernicious
doctrines and for the hopes that had been held out from Madrid
to the Filipino people, and also because of the learnings of
ex-Governor La Torre and of other public functionaries who had
been sent to the Philippine islands by the Government that
succeeded Queen Isabella. The fall of the new rulers in Spain
within the few days, as well as other occurrences, seemed to
accentuate the claims made by the conservative element in the
Philippine Islands regarding the peril which threatened Spanish
sovereignty in the islands, it appeared as though the prophecies
were about to be fulfilled. The Madrid authorities were not able
to combat public opinion in that country; no opportunity was
given nor time taken to make a thorough investigation of the real
facts or extent of the alleged revolution; the conservative
element in the Philippine Islands painted the local condition of
affairs in somber tints; and the Madrid Government came to
believe, or at least to suspect, that a scheme was being
concocted throughout the islands to shake off Spanish
sovereignty. Consistent with the precedents of their colonial rule,
the repressive measures adopted to quell the supposed
insurrection were strict and sudden. No attempt to have been
made to ascertain whether or not the innocent suffered with the
guilty, and the only end sought appeared to be to inspire terror in
the minds of all by making examples of a certain number, so that
none in the future should attempt, nor even dream of any
attempt at secession.
Many of the best known Filipinos were denounced to the military
authorities, and they, the sons of Spaniards born in the islands
and men of mixed blood (Spanish and Chinese), as well as the
Indians of pure blood, as the Philippine Malays were called,
were persecuted and punished without distinction by the military
authorities. Those who dared to oppose themselves to the friars
were punished with special severity; among others may be
mentioned the priests Burgos, a half-blood Spaniard, Zamora,
a half-blood Chinaman, and Gomez, a pure-blood Tagalog,
who had vigorously opposed the friars in the litigation over the
curacies in the various province. The three priests mentioned
were condemned to death by a military court-martial; and
Antonio M. Regidor, a lawyer and councilman of Manila,
Joaquin Pardo de Tavera, lawyer and member of the
administrative council, P. Mendoza, curate of Santa Cruz,
Guevarra, curate of Quiapo, the priests Mariano Sevilla,
Feliciano Gomez, Ballesteros, Jose Basa, the lawyers
Carillo, Basa, Enriquez, Crisanto Reyes, Maximo Paterno,
and many others were sentenced to life imprisonment on the
Marianas Islands. The Government thus secured its object of
terrorizing the Filipino people, but the punishments meted out
were not only unjust but were from every point of view
unnecessary, as there had not been the remote intention on the
part of anyone to overthrow the Spanish sovereignty. On the
contrary, the attitude of Moret, Labra, Becerra, and other high
officials in the Madrid Government had awakened in the breasts
of the Filipinos a lively friendship for the home government, and
never had the ties which bound the colony to Spain been as
close as they were during the short interval between the arrival
of General La Torre and the time when General Izquierdo, in the
name of the home government was guilty of the atrocities
mentioned above, of which innocent men were made victims..
A careful study of the history and documents of that time brings
to light the part which the religious orders played in that sad
drama. One of the results of the so called revolution of Cavite
was to strengthen the power of the friars in the Philippine Islands
in such manner that the Madrid Government, which up to that
time had contemplated reducing the power of the religious
orders in these islands, was obliged not only to abandon its
intention, but to place a yet greater measure of official influences
at the service of the friars, and from that time they were
considered as an important factor in the preservation of the
Spanish sovereignty in the colony. This influence was felt
throughout the islands, and not only were the friars taken into
the confidence of the Government, but the Filipino people looked
upon the religious orders as their real masters and as the
representatives, powerful and unsparing, of the Spanish
Kingdom
But there were other results following upon the unfortunate
policy adopted by Governor Izquierdo. Up to that time, there had
been no intention of secession from Spain, and the only
aspiration of the people was to secure the material and
educational advancement of the country. The Filipino people had
never blamed the Spanish nation for the backward condition in
which the islands existed, nor for the injustices committed in the
islands by the Spanish officials; but on the contrary it was the
custom to lay all the blame for these things on the individual
officers guilty of maladministration, and no attempt had been
made to investigate whether or not the evils under which the
islands suffered were due to fundamental causes. The
persecutions which began under Governor Izquierdo were based
on the false assumption that the Filipino people were
desirous of independence, and although this was an
unfounded accusation, there were many martyrs to the cause,
among whom were found any of the most intelligent and
well-to-do people, without distinction of color or race or
nationality, who were sentenced to death, to imprisonment,
or were expatriated because they were believed to aspire to
the independence of these islands. The fear which he people
felt of the friars and of the punishments meted out by the
Government was exceeded only by the admiration which the
Filipino people had for those who did not hesitate to stand up for
the rights of the country. In this manner, the persecutions to
which the people were subjected served as a stimulus and an
educative force, and from that time the rebellion was nursed in
secret and the passive resistance to the abuses of the official
power became greater day by day.
No attempt was made to allay the ill-feeling which existed
between the Filipinos and the Spaniards, especially the friars,
caused by the mutiny in Cavite and the cruel manner in which
the punishment was meted out. Many years would have been
necessary to heal the wounds felt by the large number of
families whose members were made the victims of the unjust
sentences of the military courts martial. Nothing was done by the
Government to blot out the recollections of these actions; on the
contrary, it appeared to be its policy to continually bring up the
memory of these occurrences as a reminder to the malcontents
of what they had to expect; but the only thing accomplished was
to increase the popular discontent. It was from that time that
every disagreement between the Spaniards and the Filipinos,
however trivial, was given a racial or political character; every
time a friar was insulted or injured in any way, it was claimed to
be an act of hostility to the Spanish nation.”
THE OFFICIAL REPORT OF GOVERNOR IZQUIERDO
ON THE CAVITE MUTINY OF 1872
➔ Gov. General Rafael Izquierdo made a report to the
Spanish Ministry of War on January 23, 1872.
➔ In his report he blamed the native clergy, scholars,
and some residents of Manila and the neighboring
provinces as the instigators of Cavite Mutiny.
➔ He expressively describes Cavite Mutiny as an
“insurrection”, “uprising” and a "revolution".
➔ Below is the text of Gov. General Izquierdo's report.
“From the summary of information received—that is, from the
declaration made before the fiscal-it seems definite that the
insurrection was motivated and prepared by the native clergy, by
the mestizos and native lawyers, and by those known here as
abogadillos. Some are residents of Manila, others from Cavite
and some from the nearby provinces.
The instigators, to carry out their criminal project, protested
against the injustice of the government in not paying the
province for their tobacco crop, and against the usury that some
(officials) practice in (handling) documents that the Finance
department gives crop owners who have to sell them at a loss.
They encouraged the rebellion by protesting what they called the
injustice of having obliged the workers in the Cavite arsenal to
pay tribute starting January 1 (1872) and to render personal
service, from which they were formally exempted.
To seduce the native troops, they resorted to superstitions with
which the indios are so prone to believe; persuading them that
the Chief of State (hari) would be an ecclesiastic and the rest or
the clergy who backed the uprising would celebrate daily for its
success. Thus the rebellion could not fail because God was with
them; and those who would not revolt they would kill
immediately. Taking advantage of the ignorance of those classes
and the propensity of the Indio to steal, they offered (to those
who revolted) the wealth of the Spaniards and of the regular
clergy, employment and ranks in the army; and to this effect they
said that fifteen native battalions would be created, in which the
soldiers who revolted would have jobs as officers and chiefs.
The lawyers and abogadillos would direct the affairs of
government, of the administration and of justice.
Up to now it has not been clearly determined if they planned to
establish a monarchy or a republic, because the Indios have no
word in their language to describe this different form of
government, whose head in Tagalog would be called hari; but it
turns out that they would place at the head of the government a
priest; and there were great probabilities—nay, a certainty--that
the head selected would be D. Jose Burgos, or D. Jacinto
Zamora, parish priests of S. Pedro of Manila.
All the Spaniards, including the friars, would be executed except
for the women; and their belongings confiscated. Foreigners
would be respected.
This uprising has roots, and with them were affiliated to a great
extent the regiments so infantry and artillery, many civilians and
a large number of mestizos, indios and some ilustrados from the
provinces.
To start the revolution, they planned to set fire to the district of
Tondo. Once the fire was set and while the authorities were busy
putting it out, the regiment of artillery with the help of the part of
the infantry would seize Fort Santiago of this capital (they would
then) cannons to inform the rebels of Cavite (of their success).
The rebels in Cavite counted on the artillery detachment that
occupied the fort and on the navy helped by 500 natives led by
the pardoned leader Camerino. This person and his men,
locate at the town of Bacoor and separated from the fort of San
Felipe by a small arm of the sea, would cross the water and
reach the fort where they would find arms and ammunition.
The rebels (in Cavite) made the signals agreed upon by means
of lanterns, but the native civilians (in Bacoor) although they tried
it, failed because of the vigilance (Spanish) navy that had placed
there a gunboat and armed vessels.
Loyalists who went to arrest the parish priest of Bacoor found an
abandoned vessel loaded with arms, including carbines and
revolvers."
The uprising should have started in Manila at midnight abetted
by those in Cavite, but the rebels of this city went ahead of time.
The civil-military governor of Cavite and the commanders of
regiment 7 took very timely precautions; they knew how to keep
the soldiers loyal (although these had been compromised) and
behaved with valor and gallantry, obliging the rebels to take
refuge in the fort of San Felipe.
Such is your Excellency, the plan of the rebels, those who
guided them, and the means they counted upon for its
realization. For a long time now, through confidential 'information
and others of the vaguer character, I have been told that since
1869-taking advantage of a group that had left behind plans for
an uprising, but was not carried out because of the earthquake
of 1862- there existed in Manila a junta or center that sought
and found followers; and that as a pretext they had established a
society for the teaching of arts and trades. Months ago I
suspended it indirectly, giving an account to Your Excellency in
my confidential report No. 113 dated August 1, (1871) to which
Your Excellency has not yet replied.
It has also been said that this center or junta received inspiration
from Madrid, where newspapers of advanced ideas flourish; to
sustain them subscriptions are (locally) solicited; in effect,
newspapers such as El Eco Filipino were sent here from
Madrid which were distributed by persons now imprisoned,
whose articles thundered against everything that can be found
here.
As in the case of my worthy predecessor, I have continuously
received anonymous letters, but because I was confident that I
could put down and punish any uprising, I gave no credit (to
these reports) in order not to cause alarm; and instead continued
a vigilant watch wherever possible within the limited means at
my command. I had everything ready (for any untoward
possibility), taking into account the limited peninsular force which
composes the army.
CAVITE MUTINY
LESSON PROPER
2 MAJOR EVENTS IN 1872
● CAVITE MUNITY OF 1872
● MARTYRDOM OF THE THREE PRIEST
CAVITE MUNITY OF 1872
➔ A very important event in the history of the Philippines.
➔ When Miguel Lopez de Legaspi had successfully
established the colony in the Philippines from 1565 to
1570, the Philippines was under the Great Spanish
Rule for more than 300 years (333 years to be exact).
➔ Along the centuries, particularly the 1st & 2nd phase of
the Spanish colonization, there are a lot of Filipinos
who fought for the Spanish regime―fought for their
freedom, rights, and their freedom of religion (which
the Spain had ceased in order to integrate Catholicism
during the time).
 ➔ An uprising of military personnel of Fort San Felipe,
the Spanish arsenal in Cavite, Philippines on
January 20, 1872
➔ Around 200 soldiers and laborers rose up in the
belief that it would elevate to a national uprising
➔ There were actually confusions during the time
regarding if this event has reached the King of Spain
during the time, given that it was also during this year
that there had occurred a sudden change in the
Philippine government―a revamp from Carlos Ma.
Dela Torre as the governor-general to Rafael de
Izquierdo.
➔ The mutiny was quickly crushed, but the Spanish
regime under the reactionary governor Rafael de
Izquierdo magnified the incident and used it as an
excuse to clamp down on those Filipinos who had
been calling for governmental reform
➔ The 1872 Cavite Mutiny was precipitated by the
removal of long-standing personal benefits to the
workers such as tax (tribute) and forced labor
exemptions (Polo y Servicio Personal) on order
from the Governor General Rafael de Izquierdo
◆ During the reign of Carlos Ma. Dela Torre as
the governor-general, some Filipinos had
been exempt to some economic policies (i.e.,
exemption of taxes & forced labor system);
however, when he was removed, the abusive
economic policies were returned and
imposed upon all Filipinos.
➔ Many scholars believe that the Cavite Mutiny of
➔ 1872 was the beginning of Filipino nationalism that
would eventually lead to the Philippine Revolution of
1896
GOMBURZA
● Father Mariano Gomez
● Father Jose Burgos
● Father Jacinto Zamora
MARTYRDOM OF THE THREE PRIESTS
➔ On 17 February 1872 in an attempt of the Spanish
government and Frailocracia to instill fear among the
Filipinos so that they may never commit such daring
act again, the GOMBURZA were executed
➔ They were executed by garrote on the Luneta field,
also known in Tagalog as Bagumbayan
➔ This event was tragic but served as one of the
moving forces that shaped Filipino nationalism
DEDICATED EL FILIBUSTERISMO
➔ Jose Rizal
➔ I dedicate my work to you as victims of the evil which I
undertake to combat ...
TWO FACES OF 1872 CAVITE MUTINY
➔ The Spanish Perspective & The Filipino
Perspective
SPANISH PERSPECTIVE
- The Cavite Mutiny was caused by the Spanish government
because they took the rights & privileges of the people
working in Cavite Mutiny.
- People in the mutiny revolted to the Spaniards who were in
the arsenal.
- There was an attempt of the Indios to overthrow the
Spanish government in the Philippines.
- They killed the leaders of the Cavity Mutiny so that the revolt
of the Filipinos would not cause a big problem.
- The GomBurZa were tried by a court-martial and were
sentenced to die by strangulation (garrote civil).
❖ JOSE MONTERO Y VIDAL
➢ prolific Spanish historian
➢ documented the event and highlighted it as
an attempt in overthrowing the Spanish
government in the Philippines
❖ GOV. GEN. RAFAEL IZQUIERDO
➢ implicated the native clergy, which was then
active in the call for secularization
➢ highlighted the event in the attempt to
overthrow the Spanish government to install
a new "hari" in the likes of Fathers Burgos
and Zamora
➢ Caused by the Spanish government because
they took the rights and privileges of the
people working in Cavite Mutiny
➢ People in the mutiny revolted to the
Spaniards who were in the arsenal
➢ Attempt of the Indios to overthrow the
Spanish government in the Philippines
➢ They killed the leaders of the Cavite Mutiny
so that the revolt of the Filipinos would not
cause a big problem
➢ The GOMBURZA were tried by a
court-martial and were sentenced to die by
strangulation
FILIPINO PERSPECTIVE
- The Filipinos felt abused & oppressed by the Spanish
people, especially with the arrival of Rafael de Izquierdo who
removed the privileges of the Filipinos.
- Spanish friars used the Cavite Mutiny as a powerful lever
by magnifying it as a full-blown conspiracy involving not
only the native army, but also included residents of Cavite
& Manila, and more importantly, the native clergy to overthrow
the Spanish government in the Philippines (perceived to be a
mere excuse from the Spanish to frame the "call of pleas" of
the GomBurZa).
- Members of the native clergy headed by the GomBurZa were
tried and executed by garrote.
- This lead to the awakening of nationalism & eventually to the
outbreak of the Philippine Revolution of 1896.
- Contributed by the:
❖ DR. TRINIDAD HERMENIGILDO PARDO DE
TAVERA
➢ a Filipino scholar and researcher
➢ wrote the Filipino version of the bloody
incident in Cavite
➢ Filipinos felt abused and oppressed by the
Spanish people
➢ Spanish friars used the Cavite Mutiny as a
powerful lever by magnifying it as a full
blown conspiracy involving not only the
native army but also included residents of
Cavite and Manila, and more importantly the
native clergy to overthrow the Spanish
government in the Philippines
➢ Members of the native clergy headed by the
GOMBURZA were tried and executed by
garrote
➢ Thus, leads to the awakening of nationalism
and
➢ eventually to the outbreak of Philippine
Revolution of 1896
LESSON 4
➔ When colonization happened, gradual integration of
Hispanic cultures and practices of which
(1) Changed the social stratification of the Filipinos
- Leveling people in the society from
- Insulares
- Peninsulares
- Mestizos
- Principalias
 - Descendants of
Maharlikan societies
(2) Established economic policies
- Made a lot of Filipinos suffered
- Causes a lot of misery to our ancestors
- Ex. forced labor system
- Many ancestors of that time
suffered in the hands of the
Spaniards due to the forced labor
system or the polo y servicio
personal
- Imposition of tax or the Taxation
system
- Encomienda system
- Grabbing of the lands
- Royal grant of the lands
of which many of our
ancestors were deeply
much affected because of
their domiciles
1570
➔ Little-by-little, through time, there was a full
establishment of Hispanic colonization
➔ And little-by-little, until the 2nd phase of Colonization,
a lot of them resisted
➔ There was what we called as resistance
Resistance
➔ Matters on different aspect
◆ Religious aspect
● A lot of Filipino natives before, were
against to the Catholicism or the
Catholic Faith
● Wherein they were so much akin to
animism
● But once they do not submit, they
were killed or threatened to be
killed
● They embrace Catholic Faith for the
fear for their lives
◆ Economic Aspect
➔ Many still resisted even if there are many aspects
➔ They revolted against Spain
➔ During that time, many Filipinos have to embrace
change
Changed the cultural and social life
➔ But still, a lot of Filipinos still suffered from the abuses
in the Economic policies
➔ Ex. Cavite Mutiny in 1872
◆ Wherein, Filipinos or Caviteneos were so
much already used to the ways of
Governor-General Carlos María de la Torre
y Navacerrada
○ They were already used
to the ruling
➔ To the imposed economic policies
➔ When Governor-General Carlos María de la Torre y
Navacerrada, was changed by Governor-General
Rafael Gerónimo Cayetano Izquierdo
➔ Izquierdo worsen the sufferings of the Filipinos
➔ Filipinos were so much against it
GOMBURZA
➔ Three martyr priest in the person of Mariano Gomez,
Jose Burgos, and Jacinto Zamora
➔ They tried to secularized the churches
(Secularization of the Parishes)
➔ Allowing Filipino priests or clergy to experience their
own parishes, but it was neglected by the request of
the Spanish friars, during that time, who were
little-by-little, rising in power in the Philippines during
the Spanish colonization
➔ Filipino priests were disturbed and accused of planning
to dethrone the King, that they were making their
kingdom
➔ These hearsays were from Rafael Izquierdo and Jose
Montero y Vidal a Spanish Historian, who had a
version of the Cavite Mutiny
➔ As Filipinos, we should support Pablo Tavera’s claim,
that Filipino priests were not planning to dethrone the
King, but it was just a simple plea or request to the
Spaniards
➔ This was actually the result of the February 17, 1872,
when more Filipinos began to realized that there
should be a call for oneness, or their should be a call
for unity
➔ the process was gradual, 20 years before the actual
revolution
Changes brought by the rise of the power of the church
➔ Church began to rise in power
Educational system
➔ One way of controlling Filipinos was actually allowing
Filipinos to attend parochial school, the educational
system of the Spaniards in the Philippines
➔ The curriculum was managed by the friars
➔ They focus so much in the 4Rs
◆ Reading
◆ wRiting
◆ Religion
◆ aRithmetic
➔ Jose Rizal experienced the curriculum focused in the
4Rs
➔ This was their way of controlling the natives during that
time
➔ Not all Filipinos can be admitted to parochial schools
since there is a school fee or tuition fee
Late 18th century or the Incoming 19th century
➔ Europe during that time was experiencing political and
economic changes
➔ All of the countries in Europe were affected, of course,
Spain, since one of the mother country was affected,
the colonies are also affected especially the Philippines
➔ There were more Democratic and Liberal ideas,
especially in 1869, were the Suez Canal was opened
➔ A lot of Filipinos can now access studying abroad,
through that they were able to grasp more
philosophical ideologies, political philosophies, and this
is how Filipinos learned to become more united
➔ There was a call for nationalism and ideas for
reformation in the government, and how Filipinos were
managed by the Spaniards
➔ Still, during these years, there were so much abuses
that happened, not only by the government, but also by
the church
➔ Filipinos were so much oppressed, this lead to their
pleas
Cry of Revolution
➔ Is a controversy of where and when the First Cry of
Revolution began
 ➔ Versions:
◆ Bahay Kangkong
◆ Bahay Toro
◆ Cry of Pugad Lawin by Pio Valenzuela
◆ Cry of Balintawak by Guillermo
Masangkay
◆ The First Cry by Gregoria de Jesus or also
known as Ka Oryang
➔ Everything started in one district, which is in
Caloocan
➔ The problem was after 1896, when the Katipunan
movement was being divulged to the church
➔ This led to the hunting down of persons
➔ The people involved in the revolution became nomad
or persons who do not settle in one place since the
government was chasing them
➔ They were also dependent on people who were willing
to provide home, shelter, food, and protection
➔ they were dependent on sponsors
➔ There are more than hundreds or thousands of
Katipuneros during that time
➔ From time-to-time, they have these practices of trying
to boost their spirit to fight Spain, “Ipaglaban ang
Kalayaan, Mabuhay ang Pilipinas!”
➔ Even until today, some historians were claiming that
the Cry of Revolution happened in Pugad Lawin or in
Balintawak
◆ These are the two topmost places and
versions that the historians believe
◆ Cry of Balintawak is the version of
Guillermo Masangkay
● Wherein, according to some, at the
end he even supported Dr. Pio
Valenzuela’s claim
● But everything started within those
days, 23, or 24, or 25, or 26, or 27,
or 28, August of 1896
➔ There may be differences in the dates of the claim, but
this does not change history that there was a rebellion
or an uprising against the Spanish rule, and there was
also Filipino unity during that time
➔ The reason for the rebellion was the friars during that
time
1863
➔ It is true that the government was so much abusive,
but sometimes, in 1863, there were already a call for a
public school system, that is not managed or
under the administration of the friars or monjas or
nuns
➔ opening of public school systems during the Spanish
colonization was still being handled and managed by
the religious figures during that time
➔ This is still prominent until today, known schools in the
Philippines, are being managed by the religious
MONASTIC SUPREMACY IN THE PHILIPPINES
Monastic Supremacy
➔ The removal of friars in the Philippines has brought
a lot of experiences to the Filipinos, wherein Filipinos
were deeply oppressed by them
➔ Monastic Supremacy
◆ The Power of the Friars in the Philippines
during the Spanish colonization
➔ Document name: “Monastic Supremacy in the
Philippines by Marcelo H. Del Pilar”
◆ In Spanish, “La Soberania Monacal en
Filipinas”
➔ During that time there were five early missionaries in
the Philippines, as stated in the book “The Friars in
the Philippine, by Ambrose Coleman, OP” a
Dominican priest
➔ Five early missionaries in the Philippines:
◆ Augustinians (1565)
◆ Franciscans (1578)
◆ Jesuits (1581)
◆ Dominicans (1587)
◆ Augustinians Recollects (1587)
AUGUSTINIANS (1565)
➔ The first ones who came in the Philippine Islands in the
year 1565 were the Augustinian Monks
➔ Men in brown
➔ They were considered as the founders and first
apostles of the Catholic faith in the Philippines
➔ They arrived in Cebu, in April 27, 1565
➔ They were led by Father Andres de Urdaneta
➔ They were the one who supported Miguel Lopez de
Legazpi during that time
FRANCISCANS (1578)
➔ The second who arrived were the Franciscans in the
year 1578
➔ Also known as the “Ordo Fratrum Minorum (OFM)
Franciscans”
➔ They arrived in Manila on July 2, 1578
➔ Franciscans were the first to be able to establish
and/or administer 207 towns/parishes in Manila
JESUITS (1581)
➔ The third one who arrived in the Philippines in 1581
➔ They are also called “Heswita”
➔ They own Ateneo Universities in the Philippines
◆ Ateneo de Manila
◆ Ateneo de Naga
◆ Ateneo de Cebu (Sacred Heart School for
Boys)
◆ Ateneo de Cagayan (Xavier University)
◆ Ateneo de Davao
◆ Ateneo de Zamboanga
Timestamps:
● 1581: arrived in Philippines from Mexico
 ● 1591: mission stations were established in
Balayan, Batangas, Taytay, and in
Antipolo, Rizal
● 1593: first Jesuit mission stations were
established in the Visayas in Tibuan, Panay
● September 1595: College of Manila was
opened
● August 25, 1601: College of San Jose
opened
● 1605: made the Philippine Vice Province
into an independent province
● 1768: Jesuits were banished from the
Philippines
➔ They were the first to open apostolates in education
here in the Philippines
➔ In Dr. Jose Rizal’s memoirs:
◆ One of his favorite priest is a Jesuit
◆ This priest was his inspiration in joining the
seminary, but after certain realizations, he
was actually disgusted in the friars’ practices
during the Spanish colonization
DOMINICANS (1587)
➔ Also established schools in the Philippines
Timestamps:
● 1216: The Order of Preachers/Orders of St.
Dominic was confirmed an Order by Pope
Honorius III
● 1587: 15 men arrived at the port of Cavite
● 1593: Doctrina Christiana published with
different versions
● 1594: Dominicans evangelized the fertile
Cagayan Valley
● 1611: Established University of Santo
Tomas
● 1619: Extended their missionary work in
the Babuyanes or Babuyan Islands in
Camiguin
● 1783: Permanently set-foot in Batanes
➔ The sole owner of all this Catholic Universities, is a
pontifical university, which is the University of
Santo Tomas in 1611
AUGUSTINIANS RECOLLECTS (1587)
➔ Also helped the Spain in propagating Catholic faith,
primarily in the Visayas region, and later on in Luzon
➔ First missionaries in the Philippines
Timestamps:
● 1606: arrived in Cebu
● 1607: they took charge of Bataan, Zambales, and
wester Pangasinan
● 1622: Pope Gregory XV declared the Recollects a
congregation & Bishop Pedro de Arce of Cebu
requested and they started to evangelize parts of
Mindanao
● 1635: exchanged their small mission in Negros
● 1679: Archbishop of Manila gave them Mindoro
● 1687: took charge of Masbate
MONASTIC SUPREMACY IN THE PHILIPPINES
“La Soberanía Monacal en Filipinas”
➔ This document exposes the malpractices and abuses
of the Friars in the Philippines
La Soberanía Monacal en Filipinas
◆ Service to God and the King
◆ Clerical Ascendency
➔ This document was not the full narrative
➔ When this was published, it was actually a pamphlet
that is distributed to expose the wrongdoings of the
friars during the Spanish Colonization
➔ This was written by Marcelo H. Del Pilar
Marcelo Hilario Del Pilar
➔ a Philippine revolutionary propagandist, and
satirist
➔ He was one of Jose Rizal’s closest allies
➔ The H in his name means Hilario
➔ Born in Kupang, Bulacan, on August 30, 1850, to
cultured parents
➔ He studies at the Colegio de San Jose and later at
the University of Santo Tomas, where he finished his
law course in 1880
➔ During those academic years of Marcelo H. Del Pilar,
just like Dr. Jose Rizal who was 11 when he already
saw the abuses of the Spaniards, He also realized
these things because the abuses of the clergy
Fired by a sense of justice against the abuses of the clergy, Del
Pilar attacked the bigotry and hypocrisy and defended in court the
impoverished victims of racial discrimination. He preached the
gospel of work, self-respect, and human dignity. His mastery of
Tagalog, his native language, enabled him to arouse the
consciousness of the masses to the need for unity and sustained
resistance against the Spanish tyrants.
➔ With that Del Pilar attacked the hypocrisy and
bigotry of the clergy men
➔ He even defended in court, some victims of racial
discrimination
➔ His mastery in Tagalog has invited the Filipino
peasants and farmers to read his writings, since it is
easily understood the abuses done by the friars during
that time, not only by the friars, but also the
government as well
1882
➔ In 1882, Del Pilar founded the newspaper Diariong
Tagalog to propagate democratic liberal ideas
among the victims by the abuses like the farmers
and peasants
1888
➔ In 1888, he defended Jose Rizal’s polemical
writings by issuing a pamphlet against a priest’s
attack, exhibiting his deadly with and savage
ridicule of clerical follies
◆ This pamphlet was the La Soberania
Monacal en Filipinas
➔ In 1888, fleeing from clerical persecution from his
writings, like Jose Rizal, Del Pilar went to Spain,
leaving his family behind
December 1889
➔ In December 1889, he succeeded Graciano Lopez
Jaena as editor of the Filipino reformist periodical
La solidaridad in Madrid
La solidaridad
➔ La solidaridad is a Filipino owned newspaper or
editorial in Spain
◆ The content of this is more on the political
ideas
◆ More on democratic thoughts and
philosophical thoughts
 Under Del Pilar, the aims of the newspaper were expanded to
include removal of the friars and the secularization of the parishes;
active Filipino participation in the affairs of the government;
freedom of speech, of the press, and of assembly; wider social and
political freedoms; equality before the law; assimilation; and
representation in the Spanish Cortes, or Parliament
➔ It expanded to a plea or calling for support from Spain
(1) Removal of Friars
- They see that the primary cause of the
sufferings of the Filipinos was the
management of the Friars
(2) Call for Secularization of the Parishes
(3) Active Filipino participation in the affairs of the
government
- Freedom of speech, of the press, and of
assembly
(4) Wider Social and Political freedoms
(5) Equality before the law
(6) Assimilation
- Spanish recognition of the Philippines as a
province, and not a colony
(7) Representation in the Spanish Cortes, or
Parliament
- There is no Filipino in the Spanish Cortes
that talks about the development of the
country
Del Pilar’s difficulties increased when the money to support the
paper was exhausted and there still appeared no sign of any
immediate response from the Spanish ruling class
➔ Just like any other human person, from this
persecution, Del Pilar also have difficulties in
monetary support
➔ There was no support or response from the Spanish in
their request or plea
Before he died of tuberculosis caused by hunger and enormous
privation, Del Pilar rejected the assimilationist stand and began
planning an armed revolt. He vigorously affirmed the conviction:
“Insurrection is the last remedy, especially when the people have
acquired the belief that peaceful means to secure the remedies for
evils prove futile.”
This idea inspired Andres Bonifacio’s Katipunan, a secret
revolutionary organization.
Del Pilar died in Barcelona on July 4, 1896
➔ Del Pilar died in Barcelona on July 4, 1896, the
cause of his death was tuberculosis
➔ Del Pilar lose hope in the assimilation of Spanish in
the Philippines
➔ Instead, he wanted an armed revolt
➔ His last writings served as inspiration to Andres
Bonifacio, in the Katipunan movement
➔ His most important work was the La Soberania
Monacal en Filipina or the Monastic Supremacy in
the Philippines.
➔ This pamphlet denounced the friars for their wrong
teaching which had resulted in a life of poverty and
misery of the Filipinos.
➔ This pamphlet is divided into different aspects
◆ Political aspect
◆ Economic aspect
◆ Religious aspect
➔ To hide his real identity from the Spaniards, he wrote
under the pen name of Plaridel
POLITICAL ASPECT
➔ The friars control the status quo of the country, this is
called Frailocracy (Government of the Friars)
◆ A government managed by the Friars
➔ We still have governor-general, but sometimes the
governor-general is afraid of the friars
◆ There are also misunderstandings
between the friars/bishops
◆ Friars were threatening the government
➔ Personal security of the citizens were endangered
by the Monastic power
➔ The moderating power of the parish priest may be
useful to society to balance and harmonize the
interests of the people and the institutions
➔ To frighten the government with the rebelliousness of
the country, and frighten the country with the
despotism of the government
➔ Diversity of Languages
➔ The privilege to vote is in the hands of the curate
➔ In performance of the duties, the municipal officials
depend on the parish priest
➔ Public education is one of the common aspirations
of both the government and the Filipinos
➔ The personal security of the citizens is equally
endangered by monastic power
➔ The danger to national integrity is the friar’s hobby of
imposing their preponderance in the Philippines
➔ Election processes and privilege to vote of the
citizens their chosen gobernadorcillo, alcaldías,
alcaldia de mayor, and even cabeza de barangay
were actually threatened and hold in control by the
friars
ECONOMIC ASPECT
➔ Divided into Government and Monastery
GOVERNMENT MONASTERY
Lacks resources to undertake Build grand convents and
public works spacious palace in curates
Establishes primary schools in
Friar curates has stable place
each town
Find thousand obstacles from The public pay because of
tax paying public return for heavenly promises
Worries about meeting financial
Overflowing with money
needs
Refrains from creating new Friars invent new forms of
sources of revenue devotion
➔ One of the aspect where we can see that the friars
were living in a bed of roses, instead of being
missionaries, who are selfless, they tend to live in a
heavenly life
➔ They build grand convents and spacious palace in
curates for the bishops and friars
➔ Friars were overflowing with money, because from
time-to-time they can invent new forms of devotion
➔ The church has imposed taxation during the time, it
is called as sanctorum or obras pias
➔ Sometimes they do not help the government, if the
government lacks resources to undertake public works,
meet financial needs in the colony, friars were selfish.
➔ In Noli Me Tangere and El Filibusterismo, it was
mentioned that they eat good food
RELIGIOUS ASPECT
➔ Filipinos are more abused in this aspect
➔ Friars abused the Filipinos is the matters of the
liturgy, in the matters of religious practices, in
worshipping
◆ Ex. The tax of Religious Festivals
➔ Papal decree of May 2, 1867
 ➔ Hermanos Mayores
➔ Filipinos make preparations, and
aside from that they need to pay
for the churches services,
especially in the materials for the
processions
➔ Celebration in the Fiesta Masses
of the Patron Saints (every
month)
➔ Every 50 families, should have a
chapel, and they need to pay for it
Each parish church has a tutelary patron of the town
besides the patron saint of one or more confraternities and
patron saints of secondary importance venerated in some
churches according to the curate’s devotion. For each
celebration are collected large sums of novena, masses,
sermons, processions, music, bands, singers, sacristans,
bell-ringing, bell-men, curtains, altars, silver candelabra,
chandeliers, candles, and the like. During these
celebrations the townspeople have to keep an open house,
entertaining lavishly. In addition, there are fireworks of
thousands of skyrockets that reduce to smoke the savings
of the fervent devotee.
Aside from these numerous and costly festivals, in every
district where fifty families dwell, a chapel is erected at a
cost of at least one thousand pesos; there are some costing
five, ten, and fifteen thousand pesos. The dues of the stole
and the foot of the altar are a legitimate source of revenue
of the priesthood. They are not just mere alms as they think,
they are just remuneration; Jesus Christ and common
sense declare that he who works deserves to eat.
Filipinos pay the friars another tribute for miraculous
objects
➔ Belts, rosaries, scapulars, cords, and other objects
➔ Images and icons
➔ You need to pay for the blessings for the objects’
effectivity
Parish curates’ stipend
➔ Has no fixed amount
➔ Aliquot part the cedula tax
◆ July 18, 1884
● Computed at the rate of Php 180
for every 1000 cedulas from first
to ninth class
◆ February 27, 1888
● Changed at fixed amount of 12.50%
of total value of cedulas,
according to the census of locality
➔ All of officials in charge for collection, administration
collect for their remuneration a certain percentage of
the amount collected
Parish monopoly of the census
➔ Registry of birth, baptism, marriage, and death, this
is their way of controlling the Filipinos
➔ Each chief or head of barangays are the in charge
of collecting of tributes to be turned over to public
treasury
➔ Neighborhood census was done by adding new
residents and eliminating the deceased and those
who had moved to another place
◆ September 20, 1851
● Circular order that gave to
curates direct intervention in
making the census
➔ The heads of barangay became the mere copyist of
parish census
➔ Parish census does not recognize any drop except
what is recorded in the registry book of burials
◆ May 6, 1884
● Royal decree established the tax
for all inhabitants from age of 18
➔ Number one in the agenda of the Filipinos was to call
for reformation, and nationalism in the country was
actually the removal of the friars
➔ The main cause of the sufferings of the Filipinos
were not only caused by the government, but also
by the friars
➔ Spaniards were so abusive during that time that they
even used the church, and God in controlling the
people and causing a lot of miseries
◆ In sanctorum, there is an allotted amount
of payable
◆ Poor people still needs to pay sanctorum
➔ The Setup of reformation of Protestantism by Martin
Luther King was the cause of the reformation
before, indulgences paid by the people
Reflection:
➔ This document of Marcelo H. Del Pilar was eye
opening to the Filipinos to realized that we should
not be lured by the practices of the church
➔ This does not represent the church wholly, but only the
malpractices of the friars who mismanaged the church
and the government in the Philippines
➔ Rizal hates Dominican priests, He is loved by Jesuits
➔ He hates Dominicans since he witnessed during his
time in UST the malpractices and abuses of these
friars, especially racial discrimination. This was present
in his memoirs, in classes, they were divided by
insulares, peninsulares, and indios.
MONASTIC SUPREMACY TEXT
MARCELO H. DEL PILAR'S La Soberania Monacal en
Filipinas, first published in Barcelona, Spain, in 1889, and
reprinted in Manila in 1898
The following are excerpts from Marcelo H. Del Pilar's La
Soberenią Monäcal en Filipinas, first published in Barcelona,
Spain, in 1889, and reprinted in Manila in 1898. Its publication
in Spain was hailed by Spanish liberals and former Spanish
administrators in the Philippines, including former
governor-general Emilio Terrero (1885-1888) and Benigno
Quiroga, former director general of the civil administration
in the Philippines, and such scholars as Miguel Morayta and
Ferdinand Blumentritt. Jose Rizal, the most cultured of the
reformist group called Del Pilar's work as one that had "no
chaff; it is all grain." The following translation was made by Dr.
Encarnacion Alzona in 1957.
,
ITS POLITICAL ASPECT
➔ The interference of the friars in the government of
the Philippines is so ingrained that without
difficulty the friars control the status quo of the
country in defiance of the nation and the
institutions
➔ In charge of almost all the parishes, their parochial
mission takes on the double character of a political
organ and popular patronage. This mission gives the
curate great power in each locality; and this power,
 as it does not lose its monastic character, is at the
command of the regular prelates under whose
guidance the parish priests think, preach, confess,
and act with marvelous 'uniformity.
➔ Perhaps the guarantee of the moderating power of the
parish priests may be self to society to balance and
harmonize the interests of the peoplé and the
institutions; but the fact is that the convents are
opposed to this equilibrium and harmony.
➔ The hatred and distrust between both elements
constitute the life of the convents. To frighten the
government with the rebelliousness of the country
and frighten the country with the despotism of the
government- that is the system that the friars have so
skillfully evolved to be able to rule at the expense of
everyone.
➔ They offer the government to suppress the country's
rebelliousness and the government gives them all, its
autocratic support, going to the extreme if the friars
so demand, while they portray the ruler as the
personification of tyranny and despotism.
➔ They offer the people to soften that tyranny and the
people place its wealth in their hands so that they may
defend them against official rapacity.
➔ The basis of monastic wealth is the lack of union
between the people and the government and it is
necessary to foster it by fanning the resentment of
the first and the despotism of the second. To
achieve this, they count on the diversity of languages
among the rulers and the ruled; and to preserve that
diversity, to impede popular education, and to avoid
at any cost that the people and the government
come to understand each other, are the best way of
keeping thém in perpetual antagonism.
➔ In the Philippines, however, religious amortization is
very conspicuous. Ignorance and fanaticism
encouraged by the monastic institutions and
ignoring the claims of blood relations as if they
were contrary to divine law have been responsible
for centuries for the immense number of
disinherited families. The best lands, the best
estates, thus passed to the control of monastic
communities.
➔ Today the convents are the millionaires of the
country; their large funds cannot be alienated.Their
lands are cultivated without the stimulus of the owners
and with discouragement on the part of the tillers. They
are leased and the rent increases from time to time
and in proportion to the improvements introduced on
the land. On more than one occasion the voice of
poverty has exhaled touching complaints; but who
listens to the voice of poverty? Monastic properties
are subject to land titles of ten percent and the
increase in their income ought to favour the
government treasury, but does it perchance?
➔ We don't know. The government finance office relies
on the sworn statement of the convents, and what
official would dare verify that Olympics declaration, as
in view of monastic predominance government
employees are daily in danger of losing their positions?
In the year 1887 the provincial government of
Laguna tried to get information about the increase in
the income of the lands in Calamba belonging to
the Dominican friars. It found out that the annual
income of five thousand pesos has been
sextupled, amounting to more than thirty thousand
pesos. The finance office learned about it; and nothing
more.
➔ The Filipinos pay direct taxes consisting of the
personal cedula, urban tax, industrial subsidy and
additional municipal tax, provincial tax, and
personal loan; and besides these, the indirect one of
the markets, vehicles, horses, stamps and
surcharges, slaughter of cattle, river tolls, and
others. Well then; besides the direct and indirect taxes
there exists another which, though it does not figure in
the financial plan of the Philippines, nevertheless is a
burden on her interests.
➔ This is what we would call the tax of the religious
festivals. The papal decree of 2 May 1867 aimed to
relieve the Filipino Catholics of this burden by
reducing the number of feast days and ordering
that each diocese have only one patron saint to be
named by the Holy See, and in fact this was done.
But it is evident that the will of the Pope is ineffective
and impotent so far as the regular curates in the
Philippine Archipelago are concerned.
➔ Each parish church has a tutelary patron of the
town besides the patron saint of one or more
confraternities and patron saints of secondary
importance venerated in some churches according to
the curate's devotion. Their respective saint's days are
celebrated with pomp at the expense of the people.
For each celebration are collected large sums of
novena, masses, sermons, processions, music,
bands, singers, sacristans, bell-ringing, bell-men,
curtains, altars, silver candelabra, chandeliers,
candles, and the like. During these celebrations the
townspeople have to keep open house, entertaining
lavishly. In addition, there are fireworks of thousands of
skyrockets that reduce to smoke the savings of the
fervent devotee.
➔ Aside from these numerous and costly festivals, in
every district where fifty families dwell, a chapel is
erected at a cost of at least one thousand pesos;
there are some costing five, ten, and fifteen thousand
pesos. The dues of the stole and the foot of the altar
are a legitimate source of revenue of the priesthood.
They are not just mere alms as they think, they are a
just remuneration; Jesus Christ and common sense
declare that he who works deserves to eat.
➔ But the exaggerating collection of some dues without
the sanction of Jesus Christ hurt the interests of the
Catholics and leads them to impious reflections and to
inquire in the light of economics about the productive
value of this social element whose manifestations are
purely those of the consumer.
➔ The Reverend Fathers are empowered to name the
persons who ought to be deported; and the
Government solemnly declares that the parish curate's
opinion suffices so that the deportation may not be
arbitrary.
➔ It is no longer fanaticism that builds this opulence, no:
it is fear of the group which has been raised to the
power which, with no one stroke of the pen or a low
whisper, can kill the happiness of one who obstructs or
does not cooperate in the development of its schemes
of exploitation.
ITS RELIGIOUS ASPECT
➔ In the performance of their duties, the municipal
officials depend on the parish priest. To report the
conduct of a citizen the testimony of one hundred
members of the Principalia is not enough. The
essential requirement is the curate's approval. The
signature of the curate is necessary to the census of
 residents in a municipality, to the conscription of
eligible young men, to formalize accounts and other
official documents; to everything and for everything the
curate's signature is an essential requisite.
➔ On the other hand, there exists no ruling prescribing
the conditions under which the curate should grant or
withhold his approval. The curate approves it or denies
it, according to his will or the order of his prelates.
➔ Supreme orders are carried out if the curate so
pleases. If the superior authority tries to demand an
energetic enforcement of his orders, the curate informs
the prelate of his convent and this one obtains
dismissal of the public official. His powerful argument
which produces a magical effect is that national
integrity is in danger.
➔ The foundation of a building is to be laid and the curate
does not like it, then national integrity is in danger;
public health demands that the corpses should not be
brought into the churches; well nothing, national
integrity is in danger. And the same litany in
everything.
➔ The guarantee of national integrity is not the church
nor can it be in the friars; it is in the same popular
aspiration of fusing and identifying the interests of the
Philippines with those of the country that gave her
political life, that shaped and educated her to be
worthy of modern civilization and sheltered her from
the covetousness of. foreign nations.
➔ To consolidate the fraternity between Spain and
Philippines is the best defense of national integrity; it is
Spain's ideal; it is the dream of the Philippines. If the
divisive plan of the friars offers advantages to monastic
exploitation, it however jeopardizes the future of the
Philippines as well as the highest interest of both
countries.
➔ Even if we assume that the divisive plan of the friars
succeeds and for the reason the antagonism between
the rules and the ruled intensifies, what means of
pacification do the convents offer? They will not be the
government forces, for in the case the power of
monastic saddles would not be necessary. Neither can
they command public opinion. This rejects them: the
cry for the immediate expulsion of the friars is
unanimous. And above all: if the friars command public
opinion, from whom will come the danger to national
integrity?
➔ Ah, let the government consider that, let Spain
consider that. As for us, we don't believe it prudent to
leave national integrity in the hands of the friars.
Neither it is good for the reigning monarch nor for any
political interest does that monasticism continue to be
the arbiter of the fate of Spain in the Philippine Islands.
ITS ECONOMIC ASPECT
➔ The laws that regulate the foundation and
development of convents in the Philippines are
undoubtedly based on the belief that monastic life
is unproductive. Numerous are the regulations
pertaining to the manner of supplying their need for
wine, oil, and other things of the kind.
➔ But the abundance found in the convents makes
laughable the pity of the government. The Philippine
government lacks resources to undertake public
works;, on the other hand, the monastic orders build
grand and costly convents in Manila and in each parish
of three thousand souls, they erect a spacious palace
for the residence of the regular curate.
➔ The government establishes primary schools in
each town. The government houses are made of light
materials, like those destined for the tribunal which
hardły approximate the stable of the friar curators.
➔ The government finds a thousand obstacles in
collecting taxes from the tax-paying public; but the
monastic orders empty without the difficulty the purse
of the same public in return for heavenly promises.
➔ The government worries about meeting its peremptory
financial needs, but the monastic treasuries are
overflowing with money so that their only worry is how
to send away from the country their copious savings
that foster the banking interest of foreign trade.
➔ The government refrains from creating new sources of
revenue in order not to burden Filipino interests, but
the friars invent every day new forms of devotion,
some very costly, and the public pay, not because of
fanaticism, but rather, for fear of displeasing the friars
whose power they know has sent many innocent
victims to exile.
➔ Because of this, there is a notable contrast between
the poverty of the government and the opulence of
the vow of poverty. Let us analyze this economic
phenomenon.
➔ The amortization of lands is fatal to agricultúre
everywhere. Experience and economics have shown
the needs for laws of disentail. In the countries where
such wise measures have been adopted, capital was
immediately channeled to greater and better
production. The sale of religious objects that rise in
price by reason of priestly blessing constitutes a true
and indisputable simony; and notwithstanding, one of
the principal sources of income of the monastic order
is the trade in religious objects.
➔ The ready-made belt without priestly blessing costs
and is sold at four or five pesos a hundred, but the
moment the priest blesses it and the belt passes on
to the class of spiritual things and becomes an
object of papal and Episcopal indulgences, from
that moment the price rises one hundred per cent at
least. To the new member of confraternity, it is sold
at sixty-two cents, four eights of a peso each belt,
the price going down until twenty-five cents
minimum when the buyer is an old customer.
➔ What is true of belts is also true of scapulars of the
Recollect fathers, of the rosaries of Dominican
fathers, of the cords of the Franciscan friars, and of
various others too many to enumerate.
(RPH) MIDTERM QUIZZES
Quiz 1
Lands that belongs to Spain in the western False
side of the world are called as novus
mundus.
There was already a concept of False
nationhood during the ancient Philippines.
Epics, folktales, and legends were True
common oral traditions during the ancient
times.
The truth about the Treaty of Tordesillas False
was it favored much on the terms of
Portugal than Spain when it comes to
Philippine ownership.
The lowest rank of the Filipinos during the False
 ancient times is called indio. The Royal Audiencia had suspended False
Spanish lawyers because of their support
Ancient Filipinos had established trade and False to Filipino resistance.
industry with other Europeans during the
16th century. The strangulation happened in Kawit False
Cavite on the afternoon of the 20th of
Western expansionism was deeply rooted False February, 1872.
from the adventures of Marco Polo with the
cathays in the oriental lands. According to Pardo de Tavera, the mutiny True
only happened to the Filipinos, and no any
It was the King of Portugal and Spain who False Peninsulares was involved.
promulgated the treatises for their own
benefit. The incident was completely described as False
insurrection, uprising ,and revolution
Ferdinand Magellan had favored by the False according to Pardo de Tavera's version.
King of Spain to start a conquest to the
Philippines. The Cavite mutiny was a complete set-up True
due to Spanish tyranny towards Filipinos.
Nobles are considered maharlicas in the True
early Filipino social stratification. It was Gov. Gen. Polavieja who issued the False
lifting-up of specific economic policies that
Early Filipinos were polytheistic. True resulted to the mutiny during the new
administration.
Education during the pre-hispanic set-up True
was more on the idea and concept of There was a plot of overthrowing the True
imitation, observation,and practice. Spanish government in the Philippines
according to Don Jose Burgos.
The purpose of education among Filipinos True
during the ancient times was for survival. The Spanish version of the controversy historia general
was written in what book published by the de filipina
Early Filipinos does not have place of False author, Vidal.
worship during the ancient times.
He is known as the general who had guillermo
Mixed marriages were accepted during the False - Mixed witnessed and recorded that the first cry masangkay
ancient times. marriages were happened in Balintawak.
not common
The official date of Valenzuela's version false
about Pugad Lawin claim happened on
Quiz 2 August 19, 1896.

It was on the 26th of August around 9 in true

Baranggay was never referred to as a False the morning that the meeting commenced
dwelling place because it was a form of with Andres Bonifacio presiding and Emilio
government Jacinto as acting secretary.

The Tagalog alipin was categorized into False According to the Balintawak version, it was false
three: sagigilid, namamahay, and Aguinaldo that men were assigned in
banyuhay strategic positions and were prepared for
attack of the civil guards.
There was no unity among early Filipinos True
The Cry of Revolution event was the result false
Spanish missionaries, during the early False of the Filipinos' plea to release Jose Rizal
phase of Spanish colonization, from incarceration from the Spaniards.
immediately irradicated the cultural
practices of the early Filipinos It was mentioned that Dr. Pio Valenzuela false
was only present during the
Early tagalogs does not have forms of False commencement of the Katipunan in 1892
languages and education system and was soliciting narratives during the
events in 1896.
Fray Juan de Plasencia indicated the False
tagalog people were uncivilized Andres Bonifacio and Emilio Aguinaldo false
both had instituted the Katipunan
The worship of the sun and the moon True movement.
indicated the tagalogs’ idea of animism
He is known as the Brain of the Katipunan Emilio jacinto
movement.

Quiz 3 Historians suggested that the whole false

What is the exact date of the execution of
the martyred priest?
The uncontrollably incident in the version
of Pardo de Tavera happened on January
20, 1872.
february 17, 1872 historical event happened in one district in
Caloocan, which is currently located within
Quezon City.
True
Guillermo Masangkay never supported the true
narratives of Dr. Pio Valenzuela.
 Monica was said to be the Darling of the false Friars or regular priests were true
Katipunan. obliged to submit to the
governor-general positing their
The aim of the Katipunan movement was true reports and administrative functions
to abolish and end the Spanish rule in the in the pueblos
Philippines.
Trade of religious objects is one of true
Andres Bonifacio connived with the false the friars’ source of income during
Americans to help them aid and fight the the Spanish era
Spaniards and hispanic rule in the
Philippines. Marcelo H. Del Pilar had to consult false
with his fellow comrades especially
Guns and other armaments like canons false in creating a militant group to fight
were ready for the revolution according to the Spanish authorities in Spain
the narratives of the eyewitnesses. who did not support the advocacies
of La Solidaridad
Andres Bonifacio was never present in the false
narrative written by Dr. Pio Valenzula. A type of government that is Frailocracy
managed or ruled by friars

Quiz 4 Del pilar’s monastic supremacy in False

the philippines was first published in
manila
The filipinos were oblige to pay true
direct taxes like cedula, urban Enumerate the early five religious Augustinians,
congregations that spread Franciscans,
A type of taxation that was impose Sanctorum catholicism in the country (in order) Jesuits,
by the church in the philippines Dominicans,
during spanish colonization: Augustinian
Recollects
Del pilar’s exit in the philippines was true
due to clerical persecution because the document written by marcelo h false
of his plans in creating a revolution del pilar highlights the governance
of the philippines under the
The school where del pilar finished University of viceroyalty
his degree in law Santo Tomas

What is the complete birth date of August 30,

marcelo H. del pilar? 1850

Friars were fond of land true

amortization that was fatal to
agricultural growth of the Filipinos

The basic of monastic wealth was true

the lack of union between the
people and the government

Caingat cayo was one of del pilar’s false

document that attacked clerical
follies

This group of religious men Dominicans

managed the oldest catholic and
pontifical university in asia

The complete title of marcelo del La Soberanía

pilar’s document in spanish: Monacal en
Filipinas

It is the degree which aimed to Papal Decree of

relieve the Filipino catholics of tax May 2, 1867
burden by reducing

Among del pilar’s inspiration of false

writing the document was because
of the execution of dr jose rizal, his
comrade

A type of taxation and at the same Tax of Religious

time a decree that aimed of relieving Festivals
the filipino catholics of reducing the
number of