C. Z Content and Contextual Analysis of Selected Primary Sources in Philippine History Learning Objectives: * To familiarize oneself with the primary documents in different historical periods of the Philippines + Tolearn history through primary sources, * To properly interpret primary sources through examining the content and context of the document. * To understand the context behind each selected document. In the preceding chapter, we have discussed the importance of familiarizing oneself about the different kinds of historical sources. The historian’s primary tool of understanding and interpreting the past is the historical sources. Historical sources ascertain historical facts. Such facts are then analyzed and interpreted by the historian to weave historical narrative. Specifically, historians who study certain historical subjects and events need to malte use of various primary sources in order to weave the narrative. Primary sources, as discussed in the preceding chapter, consist of documents, memoir, accounts, and other materials that were produced at the period of the event or subject being studied.Using primary sources in historical research entails two kinds of criticism. The first one is the external criticism, and the second one is the Internal erttictsm. External criticism examines the authenticity of the document or the evidence being used. This is important in ensuring that the primary source is not fabricated. On the other hand, internal criticism, examines the truthfulness of the content of the evidence. However, this, eriticism requires not just the act establishing truthfulness and/or accuracy but also the examination of the primary cources in terms of the context of its production. For example, a historian would have to situate the document in the period of its production, or in the background of its authors. In other words, it should be recognized that facts are neither existing in a vacuum nor produced from a blank slate. These are products of the time and of the people. In this chapter, we are going to look at a number of primary sources from different historical periods and evaluate these documents’ content in terms of historical value, and examine the contest of their production. The primary sources that we are going to examine are Antonio Pigafetta’s First Voyage Around the World, Emilio Jacinto’s Kartilya ng Katipunan, the 1898 Deciaration of Philippine Independence, Political Cartoon’s Alfred McCoy's Philippine Cartoons: Political Caricature of the American Era (1900-1941), and Corazon Aquino's Speech Before the US Congress. These primary sources range from chronicles, official documents, speeches, and cartoons to visual arts. Needless to say, different types of sources necessitate different kinds of analysis and contain different levels of importance. We are going to explore that in this chapter. A Brief Summary of the First Voyage Around the World by Magellan by Antonio Pigafetta This book was taken from the chronicles of contemporary voyagers and navigators of the sixteenth century. One of them was Italian nobleman Antonio Pigafetta, who accompanied Ferdinand Magellan in his fateful circumnavigation of the world. Pigaferta’s work instantly became a classic that prominent literary men in the West like William Shakespeare, Michel de Montaigne, and Giambattista Vico referred to the book in their interpretation of the New World. Pigafetta’s travelogue is one of the most important primary sources in the study of the precolonial Philippines. His account was also a major referent tothe events leading to Magellan's arrival in the Philippines, his encounter with local leaders, his death in the hands ofLapulapu’s forces in the Battle of Mactan, and in the departure of what was left of Magellan's fleet from the islands. Examining the document reveals several insights not just in the character of the Philippines during the precolonial period, but also on how the fresh eyes of the Europeans regard a deeply unfamiliar terrain, environment, people, and culture. Locating Pigafetta’s accountin the context of its writing warrants a familiarity on the dominant frame of mind in the age of exploration, which pervaded Europe in the fifteenth and sixteenth century. Students of history need to realize that primary sources used in the subsequent written histories depart from certain perspectives. Thus, Pigafetta’s account was also written from the perspective of Pigafetta himself and was a product of the context of its production. The-First' Voyage Around the World by Magellan was published after Pigafetta retumed to Italy. For this chapter, we will focus on the chronicles of Antonio Pigafetta as he wrote his firsthand observation and general impression of the Far East including their experiences in the Visayas. In Pigafetta’s account, their feet reached what he called the Ladrones Islands or the “Island of the Thieves.” He recounted: “These people have no arms, but use sticks, which have a fish bone at the end. They are poor, but ingenious, and great ‘thieves, and for the sake of that we called these three islands ‘the Ladrones Islands.” ‘The Ladrones Islands is presently known as the Marianas Islands, These islands are located south-southeast of Japan, west-southwest of Hawaii, north of New Guinea, and east of Philippines. Ten days after they reached Ladrones Islands, Pigafetta reported that they reached what Pigafetta called the isle of Zamal, now Samar but Magellan decided to land in another uninhabited island for greater security where they could rest for a few days. Pigafetta recounted that after two days, March 18, mine men came to them. and showed joy and eagerness in seeing them. Magellan realized that the men were reasonable and welcomed them with food, drinks, and gifts. In turn, the natives gave them fish, palm wine (uraca), figs, and two cochos. The natives also gave them rice (umai), cocos, and other food supplies. Pigafetta detailed in amazement and fascination the palm tree which bore fruits called cocho, and wine. He also described what seemed like a covonut. His description reads: “This palm produces a fruit named cocho, which is as large as the head, or thereabouts: its first husk is green, and two fingers in thickness, in it they find certain threads, with which ‘they make the cords for fastening their boats. Under this husk‘Pigafetta characterized the people as “very familiar and friendly" and willingly showed them different islands and the names of these islands. The fleet went to Humunu Island (Homonhon) and there they found what Pigafetta referred to as the "Watering Place of Good Signs." It is im this place where Pigafetta wrote that they found the first signs of gold in the island. ‘They named the island with the nearby islands as the archipelago of St. Lazarus. They left the island, then on March 25th, Pigafetta recounted that they saw two ballanghai (balangay), a long boat full of people in Mazzaval ‘Mazaua. The leader, who Pigafetta referred to as the king of the ballanghai (balangay), sent his men to the ship of Magellan. The Europeans entertained these men and gave them gifts. When the king of the balangay offered to give “Magellan a bar of gold and a chest of ginger, Magellan declined. Magellan sent the interpreter to the king and asked for money for the needs of his ships and expressed that he came into the islands as a friend and not as an enemy. The king responded by giving Magellan the needed provisions of food in chinaware. Magellan exchanged gifts of robes in Turkish fashion, red cap, and gave the people knives and mirrors, The two then expressed their desire to become brothers. Magellan also boasted of his men in armor who could not be struck with swords and daggers. The king was fascinated and remarked that men in such armor could be worth one hundred of his men. Magellan further showed the King his other weapons, helmets, and artilleries. Magellan also shared with the king his charts and maps and shared how they found the islands. After a few days, Magellan was introduced to the king's brother who was also.a king of another island. They went to this island and Pigafetta reported ‘that they saw mines of gold The gold was abundant that parts of the ship and of the house of the second king were made of gold Pigafetta described ‘this King as the most handsome of all the men that he saw in this place. He was also adorned with silk and gold accessories like a golden dagger, which he carried with him in a wooden polished sheath. This king was named Raia Calambu, king of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siagu. On March 31st, which happened to be Easter Sunday, ‘Magellan ordered the chaplain to preside a Mass by the shore. The king‘heard of this plan and sent two dead pigs and attended the Mass with the other king. Pigafetta reported that both kings participated in the mass, He wrote: “when the offertory of the mass came, the two kings, went to kiss the cross like us, but they offered nothing, and at the elevation of the body of our Lord they were kneeling like us, and adored our Lord with joined hands.” After the Mass, Magellan ordered that the cross be brought with nails and crown in place. Magellan explained that the cress, the nail, and the crown were the signs of his emperor and that he was ordered to plantitin the places that he would reach. Magellan further explained that the cross would ‘be beneficial for their people because once other Spaniards saw this cross, ‘then they would know that they had been in this land and would not cause ‘them troubles, and any person who might be held captives by them would ‘be released. The king concurred and allowed for the cross to be planted. This ‘Mass would go down in history as the first Mass in the Philippines, and the cross would be the famed Magellan's Cross still preserved at present day. After seven days, Magellan and his men decided ta move and lock for islands where they could acquire more supplies and provisions. They learned of the islands of Ceylon (Leyte), Bohol, and Zzubu (Cebu) and intended to go there. Raia Calambu offered to pilot them in going to Cebu, the largest and the richest of the islands. By April 7th of the same year, Magellan and his men reached the port of Cebu. The king of Cebu, through Magellan's interpreter, demanded that they pay tribute as it was customary, but ‘Magellan refused. Magellan said that he was a captain of a king himself and ‘thus would not pay tribute to other kings. Magellan's interpreter explained ‘to the King of Cebu that Magellan's king was the emperor of a great empire and that it would do them better to make friends with them than to forge enmity. The king of Cebu consulted his council. By the next day, Magellan's men and the king of Cebu, together with other principal men of Cebu, met in an open space. There, the king offered a bit of his blood and demanded that “Magellan do the same. Pigafetta recounts: “Then the king said that he was content, and as a greater sign of affection he sent him a little of his blood from his right arm, and wished he should do the like. Our people answered that ‘he would do it. Besides that, he said that all the captains who came to his country had heen accustomed to make a present to him, and he to them, and therefore they should ask their captain if he would observe the custom. Our people answered.that he would: but as the king wished to keep up the custom, let him begin and make a present, and then the captain would do his duty” ‘The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported that the people took pleasure in Magellan's speech. Magellan then asked the people who would succeed the king after ‘his reign and the people responded that the eldest child of the king, who ‘happened to be a daughter, would be the next in line, Pigafetta also related ‘how the people talked about, how at old age, parents were no longer taken into account and had to follow the orders of their children as the new leaders of the land Magellan responded to this by saying that his faith entailed children to render honor and obedience to their parents. Magellan preached about their faith further and people were reportedly convinced. Pigaferta Wrote that their men were overjoyed seeing that the people wished to ‘become Christians through their free will and not because they were forced or intimidated. ‘On the ith of April, the people gathered with the king and other principal men of the islands. Magellan spoke to the king and encouraged ‘him to be 8 good Christian by burning all of the idols and worship the cross instead. The king of Cebu was then baptized as a Christian. Figafetta wrote: “To that the King and all his people answered that thy would obey the commands of the captain and do all that he told them. ‘The captain took the king by the hand, and they walked about on the scaffolding, and when he was baptized he said that he would name him Don Charles (Carlos), as the emperor his sovereign war named; and he named the prince Don Fernand (Fernando), after the brother of the emperor, and the King of ‘Mazavva, Jehan: to the Moor he gave the name of Christopher, and to the others each a name of his fancy” After eight days, Pigafetta counted that all of the island's inhabitant were already baptized He admitted that they burned a village down for obeying neither the King nor Magellan. The Mass was conducted by the shore every day. When the queen came to the Mass one day, Magellan gave ‘her an image of the Infant Jesus made by Pigafetta himself. The king of Cebu swore that he would always be faithful to Magellan. When Magellan reiterated that all of the newly baptized Christians need to burn their idols, ‘but the natives gave excuses telling Magellan that they needed the idols to ‘heal a sick man who was a relative to the king. Magellan insisted that they should instead put their faith in Jesus Christ. They went to the sick manand baptized him. After the baptismal, Pigafetta recorded that the man was able to speak again. He called this a miracle. im number, drawn up in three squadrons: they came down upon us with terrible shouts, two squadrons attacking us on the flanks, and the third in front. The captain then divided his men in two bands. Our musketeers and crosskow-men fired for half an hour from a distance, but did nothing, since the bullets and arrows, though they passed through their shields made of thin wood, and perhaps wounded their arms, yet did not stop them. The captain shouted not to fire, but he was not listened to. The islanders seeing that the shots of our guns did them little or no harm would not retire, but shouted more loudly, and springing from one side to the other to avoid our shots, they at the same time drew nearer to us, throwing. arrows, javelins, spears hardened in fire, stones, and even mmmé. co that we could hardly defend ourselves. Some of them cast lances pointed with iron at the captain-general.” accent peed aro cic men charged at the natives and tried to intimidate them by burning an entire village but this only enraged the natives further. Magellan was specifically ‘targeted because the natives Imew that he was the captain general. Magellan was hit with a lance in the face. Magellan retaliated and pierced the same native with his lance in the breast and tied to draw his sword but could not lift it because of his wounded arm. Seeing that the captain has already deteriorated, more natives came to attack him. One native with a great sword delivered a blow in Magellan's left leg, brought him face down and the natives ceaselessly attacked Magellan with lances, swords, and even with their bare hands. Pigafetta recounted the last moments of Magellan: “Whilst the Indians were thus overpowering him, several times he tured round towards us to see if we were all insafety, as though his obstinate fight had no other object than togive an opportunity for the retreat of his men.” Pigafetta also said that the king of Cebu who was baptized could have sent help but Magellan instructed him not to join the battle and stay in the balangay so that he would see how they fought. The king offered the people of Mactan gifts of any value and amount in exchange of Magellan's body but ‘the chief refused. They wanted to keep Magellan's body as a memento of ‘their vietory. ‘Magellan's men elected Duarte Barbosa as the new captain. Pigafetta also told how Magellan's slave and interpreter named Henry betrayed them. and told the king of Cebu that they intended to leave as quickly as possible. Pigafetta alleged that the slave told the king that if he followed the slave's advice, then the king could acquire the ships and the goods of Magellan's fleet. The two conspired and betrayed what was left of Magellan's men. The ‘King invited these men to a gathering where he said he would present the jewels that he would send for the King of Spain. Pigafetta was not able to join the twenty-four men who attended because he was nursing his battle wounds. It was only a short time when they heard cries and lamentations. ‘The natives had slain all of the men except the interpreter and Juan Serrano who was already wounded Serrano was presented and shouted at the men in the ship asking them to pay ransom so he would be spared. However, they refused and would not allow anyone to go to the shore. The fleet departed and abandoned Serrano. They left Cebu and continued their journey around the world. Analysis of Pigafetta’s Chronicle ‘The chronicle of Pigafetta was one of the most cited documents by historians who wished to study the precolonial Philippines. As one of the earliest written accounts, Pigafetta was seen as a credible source for a period, which was prior unchronicled and undocumented. Moreover, being ‘the earliest detailed documentation, it was believed that Pigafetta’s writings account for the “purest” precolonial society. Indeed, Pigafetta’s work is of great importance in the study and writing of Philippine history. Nevertheless, ‘there needs to have a more nuanced reading of the source within a contextual backdrop. A student of history should recognize certain biases accompanying ‘the author and his identity, loyalties, and the circumstances that he was in; and how it affected the text that he produced. In the case of Pigafetta, the reader needs to understand that he was a chronicler commissioned by theKing of Spain to accompany and document a voyage intended to expand the ‘Spanish empire. He was also of noble descent who came from a rich family in Traly. These attributes influenced his narrative, his selection of details to be included in the text, his characterization of the people and of the species that he encountered, and his interpretation and retelling of the events. Being a scholar of cartography and geography, Pigafetta was able to give details on geography and climate of the places that their voyage had reached. In reading Pigafetta's description of the people, one has to keep in mind that he was coming from a sixteenth century European perspective. Hence, the reader might notice how Pigafetta, whether implicitly or explicitly, regarded the indigenous belief systems and way of life as inferior to that of Christianity and of the Europeans. He would always remark on the nakedness of the natives or how he was fascinated by their exotic culture. Pigafetta also noticeably emphasized the natives’ amazement and illiteracy to the European artillery, merchandise, and other goods, in the same way that Pigafetta repeatedly mentioned the abundance of spices like ginger, and of precious metals like gold. His observations and assessments of the indigenous cultures employed the European standards. Hence, when they saw the indigenous attires of the natives, Pigafetta saw them as being naked because from the European standpoint, they were wearing fewer clothes indeed. Pigafetta’s perspective was too narrow to realize that such attire was only appropriate to the tropical climate of the islands. The same was true for materials that the natives used for their houses like palm and bamboo. ‘These materials would let more air come through the house and compensate for the hot climate in the islands. It should be understood that such observations were rooted from the contest of Pigafetta and of his era. Europe, for example, was dominated by the Holy Roman Empire, whose loyalty and purpose was the domination of the Catholic Church all over the world. Hence, other belief systems different from that of Christianity were perceived to be blasphemous and barbaric, even demonic. Aside from this, the sixteenth century European economy was mercantilist. Such system measures the wealth of kingdoms based on their accumulation of bullions or precious metals like gold and silver. It was not surprising therefore that Pigafetta would always mention the abundance of gold in the islands as shown in his description of leaders wearing gold rings and golden daggers, and of the rich gold mines. An empire like that of the Spain would indeed search for new lands where they could acquire more gold and wealth to be on top ofall the European nations. The obsession with spices might be odd for Filipinos because of its ordinariness in the Philippines, butunderstanding the context would reveal that spices were scarce in Europe and hence were seen as prestige goods. In that era, Spain and Portugal coveted the control of Spice Islands because it would have led to a certain increase in wealth, influence, and power. These contexts should be used and understood in order to have a more qualified reading of Pigafetta's account The KKK and the “Kartilya ng Katipunan® ‘The Kataustaasan, Kagalanggalangang Katipunan ng mga Anak ng Bayan (KKK) or Katipunan is arguably the most important organization formed in the Philippine history. While anti-colonial movements, efforts, and organizations had already been established centuries prior to the foundation of the Katipunan, it was only this organization that envisioned (Q) 8 united Filipino nation that would revolt against the Spaniards for (2) the total independence of the country from Spain. Previous armed revolts had already occurred before the foundation of the Katipunan, but none of them envisioned a unified Filipino nation revolting against the colonizers For example, and led one ition of the nation was largely absent before Katipunan. On the other hand, the propaganda movements led by the ilustrados like Marcelo H. del Pilar, Graciano Lépez Jaena, and Jose Rizal did not envision a total separation of the Philippines from Spain, but only demanded equal rights, representation, and protection from the abuses of the friars. ‘In the conduct of their struggle, Katipunan created a complex structure anda defined value system, is izatis i aspiring for a single goal. Despite his youth, Bonifacio recognized the value and intellect of Jacinto ‘that upon seeingsJacinto’s Kartilya was much better than the Decalogue he wrote, he willingly favored that the Kartilya be distributed to their fellow ‘Sate ering eft ato On 8 27gn which epecitc values shoul he uphold Generally, the rules stated in the Kartilya can be classified into two. The first group contains the rules that will make the member an upright individual and the second group contains the rules that will guide the way he treats his fellow men. Below is the translated version of the rules in Kartilya: L The life that is not consecrated to a lofty and reasonable Purpose is a tree without a shade, if not a poisonous weed. T= To do good for personal gain and not for its own sake is not virtue. TIL Iris rational to be charitable and love one's fellow creature, and to adjust one’s conduct, acts and words to what is in itself reasonable. IV. Whether our skin be black or white, we are all born equal: superiority in Knowledge, wealth and beauty are to be understood, but not superiority by nature. V. ‘The honorable man prefers honor to personal gain; the scoundrel, gain to honor. VI To the honorable man, his word is sacred. VIL Do not waste thy time: wealth can be recovered but not time lost. ‘VIL. Defend the oppressed and fight the oppressor before the law or in the field. TX The prudent man is sparing in words and faithful in keeping secrets. On the thorny path of life, man is the guide of woman and the children, and if the guide leads to the precipice, those whom he guides will also go there. X1— Thou must not look upon woman az a mere plaything, but a a faithful companion who will share with thee the penaltiesof life; her (physical) weakness will increase thy interest in her and she will remind thee of the mother who bore thee and. reared thee. XI What thou dost not desire done unto thy wife, children, brothers and sisters, that do not unto the wife, children, brothers and sisters of thy neighbor. ‘XML Mam ic not worth more because he is a king, because his nose is aquiline, and his color white, not because he is a priest, a servant of God, nor because of the high prerogative that he enjoys upon earth, but he is worth most who is a man of proven and real value, who does good, keeps his words, is Worthy and honest; he who does not oppress nor consent to being oppressed, he who loves and cherishes his fatherland, though he be born in the wilderness and know no tongue but his own. ‘(MIV. When these rules of conduct shall be Known to all, the longed. for sun of Liberty shall rise brilliant over this most unhappy portion of the globe and its rays shall diffuse everlasting joy among the confederated brethren of the same rays, the lives of those who have gone before, the fatigues and the well-paid sufferings will remain. If he who desires to enter has informed himself of all this and believes he will be able to perform what will be his duties, he may fill out the application for admission. As the primary governing document, which determines the rules of conduct in the Katipunan, properly understanding the Kartilya will thus ‘help in understanding the values, ideals, aspirations, and even the ideology of the organization. Analysis of the “Kartilya ng Katipunan” Similar to what we have done to the accounts of Pigafetta, this primary source also needs to be analyzed in terms of content and contest. As a document written for a fraternity whoce main purpose is to overthrow a colonial regime, we can explain the content and provisions of the Kartilya as a reaction and response to certain value systems that they found despicable in the present state of things that they struggled against with. For example, ‘the fourth and the thirteenth rules in the Kartilya are an invocation of the inherent equality between and among men regardless of race, occupation,or status. In the contest of the Spanish colonial era where the indios were treated as the inferior of the white Europeans, the Katipunan saw to it ‘that the alternative order that they wished to promulgate through their revolution necessarily destroyed this kind of unjust hierarchy. Moreover, one can analyze the values upheld im the document as consistent with the burgeoning rational and liberal ideals in the eighteenth and nineteenth century. Equality, tolerance, freedom, and liberty were values ‘that first emerged in the eighteenth century French Revolution, which spread ‘throughout Europe and reached the educated class of the colonies. Jacinto, an ilustrado himself, certainly got an understanding of these values. Aside from the liberal values that can be dissected in the document, we can also decipher certain Victorian and chivalrous values in the text. For example, various provisions in the Kartilya repeatedly emphasized the importance of honor in words and in action. The teaching of the Katipunan on how women should be treated with honor and respect, while positive in many respects and certainly a significant stride from the practice of raping and physically abusing women, can still be = telling of the Katipunan's secondary regard for women in relation to men. For example, in the tenth rule, the document specifically stated that men should be the guide of women and children, and ‘that he should set a good example, otherwise the women and the children would be guided in the path of evil. Nevertheless, the same document stated ‘that women should be treated as companions by men and not as playthings ‘that can be exploited for their pleasure. In the contemporary eyes, the Katipunan can be criticized because of these provisions. However, one must not forget the context where the organization was born. Not even in Europe or in the whole of the West at that juncture recognized the problem of gender inequality. Indeed, it can be argued that Katipunan’s recognition of women as important partners in the struggle, as reflected not just in Kartilya but also in the organizational structure of the fraternity where a women’s unit was established, is an endeavor advanced for its time. Aside from Rizal's known Lefter to the Women of Malolos, no same effort by the supposed cosmopolitan Propaganda ‘Movement was achieved until the movement's eventual disintegration im the latter part of the 1890s. Aside from this, the Kartilya was instructive not just of the Katipunan's conduct toward other people, but also for the members’ development as individuals in their own rights. Generally speaking, the rules im the Kartilya can be classified as either directed to how one should treat his neighbor or ‘to how one should develop and conduct one’s self. Both are essential to thesuccess and fulfillment of the Katipunan’s ideals. For example, the Kartilya’s teachings on honoring one’s word and not wasting time are teachings directed toward self-development, while the rules on treating the neighbor's wife, children, and brothers the way that you want yours to be treated is an. instruction on how Katipuneros should treat and regard their neighbors. All in all, proper reading of the Kartilya will reveal a more thorough. understanding of the Katipunan and the significant role that it played in ‘the revolution and in the unfolding of the Philippine history, as we know it Reading the “Proclamation of the Philippine Independence” Every year, the country commemorates the anniversary ofthe Philippine Independence proclaimed on 12 June 1898, in the province of Cavite. Indeed, such event is a significant tuning point in the history of the country because it signaled the end of the 333 years of Spanish colonization. There have been numerous studies done on the events leading to the independence of the country but very few students had the chance to read the actual document of ‘the declaration. This is in spite of the historical importance of the document and the details that the decumentsrereaton the rationale and circumstances of that historical day in Cavite. Interestingly, reading the details of the said document in hindsight is tellingthe kind of government that was created under Aguinaldo, and the forthcoming hand of the United States of America in the next few years of the newly created republic. The declaration was a short 2,000-word document, which summarized the reason behind the revolution against Spain, the war for independence, and the future of the new republic under Emilio Aguinaldo. ‘The proclamation commenced with a characterization of the conditions in the Philippines during the Spanish colonial period. The document specifically mentioned abuses and inequalities in the colony. The declaration says: =..taking into consideration, that their inhabitants being already weary of bearing the ominous yoke of Spanish domination, on account of the arbitrary arrests and harsh ‘tweatment practiced by the Civil Guard to the extent of causing of their commanders, who sometimes went to the extreme of ordering the shooting of prisoners under the pretext that they ‘were attempting to escape, in violation of the provisions of the Regulations of their Corps, which abuses were unpunished and on account of the unjust deportations, especially those decreed by General Blanco, of eminent personages and of high social position, at the instigation of the Archbishop and friars interested in keeping them out of the way for their ownselfish and avaricious purpose, deportations which are quickly brought about by a method of procedure more execrable than that of the Inquisition and which every civilized nation rejects on account of a decision being rendered without a hearing of the persons accused.” ‘The above passage demonstrates the justifications behind the revolution against Spain. Specifically cited are the abuse by the Civil Guards and the unlawful shooting of prisoners whom they alleged as attempting to escape. ‘The passage also condemns the unequal protection of the law between the Filipino people and the “eminent personages.” Moreover, the line mentions ‘the avarice and greed of the clergy like the friars and the Archbishop himself. Lastly, the passage also condemns what they saw as the unjust deportation and rendering of other decision without proper hearing, expected of any civilized nation. From here, the proclamation proceeded with a brief historical overview of the Spanish occupation since Magellan's arrival in Visayas until the Philippine Revolution, with specific details about the latter, especially after ‘the Pact of Biak-na-Bato had collapsed. The document narrates the spread of ‘the movement “like an electric spark” through different towns and provinces ‘the quick decline of Spanish forces in the same provinces. The revolt also reached Visayas; thus, the independence of the country was ensured. The document also mentions of Rizal's execution, calling it unjust. The execution, as written in the document, was done to “please the greedy body of friars in ‘their insatiable desire to seek revenge upon and exterminate all those who are opposed to their Machiavellian purposes, which tramples upon the penal code prescribed for these islands.” The document also narrates the Cavite ‘Mutiny of January 1872 that caused the infamous execution of the martyred native priests Jose Burgos, Mariano Gomez, and Jacinto Zamora, “whose innocent blood was shed through the intrigues of those so-called religious orders” that incited the three secular priests in the said mutiny. ‘The proclamation of independence also invokes that the established republic would be led under the dictatorship of Emilio Aguinaldo. The first mention was at the very beginning of the proclamation. It stated: “In the town of Cavite Viejo, in this province of Cavite, on the twelfth day of June eighteen hundred and ninety-eight, before me, Don Ambrosio Rianzares Bautista, Auditor of War andSpecial Commissioner appointed to proclaim and solemnize this act by the Dictatorial Government of these Philippine Islands, for the purposes and by virtue of the circular addressed by the Eminent Dictator of the same Don Emilio Aguinaldo y Famy.” ‘The same was repeated toward the last part of the proclamation. It states: “We acknowledge, approve and confirm together with the orders that have been issued therefrom, the Dictatorship established by Don Emilio Aguinaldo, whom we honor as the Supreme Chief of this Nation, which this day commences to have a life of its own, in the belief that he is the instrument selected by God, in spite of his humble origin, to effect the redemption of this unfortunate people, as foretold by Doctor Jose Rizal in the magnificent verses which he composed when he was preparing to be shot, liberating them from the yoke of Spanish domination in punishment of the impunity with which their Government allowed the commission of abuses by its subordinates.” Another detail in the proclamation that is worth looking at is its explanation on the Philippine flag that was first waved on the same day The document explained: “And finally, it was unanimously resolved that this Nation, independent from this day, must use the came flag used heretofore, whose design and colors and described in the accompanying drawing, with design representing in natural ted: and the colors blue, red and white, commemorate those of the flag of the United States of North America, in manifestation of our profound gratitude towards that Great Nation for