“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND
CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
B. Cavite Mutiny
C. Retraction of Rizal
D. Cry of Balintawak
or Pugadlawin
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
The first ever Easter Mass in the Philippines
– a landmark in the history of Philippine
Christianity – was held in 1521 on the island
of Mazaua
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
Where was the first mass was
held?
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
Mazaua
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
Mazava, Mazagua,
Mazaua or Masao
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
Those name were unanimous
place that was abundant in
gold and spies
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
Limasawa, Southern Leyte or
Masao, Butuan City
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
In Antonio Pigafetta’s account “Primo
Viaggio Intorno Al Mondo” (First Voyage
Around the World) events of 1519-1522.
Translated into English Language by James
Alexander Robertson.
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
“Early on the morning of Sunday, the last of March,
and Easter day, the captain-general sent the priest
with some men to prepare the place where mass was
to be said, together with the interpreter to tell the king
that we were not going to land in order to dine with
him, but to say mass.”
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
...There are dogs, cats, swine, fowls, goats, rice, ginger, cocoa-
nuts, figs (i.e., bananas), oranges, lemons, millet, panicum,
sorgo, wax, and a quantity of gold in that island. It lies in
latitude of nine and two-thirds degree toward the Arctic Pole,
and in a longitude of one hundred and sixty-two degree from
the line of demarcation. It is twenty-five from the Acquada,
and is called Mazaua.
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
“On March 16, 1521, Magellan reached the Philippines. In
Limasawa, the islanders and Europeans quickly became
friends. The islanders described to the newcomers other
places, like Butuan and Calagan (Caraga), but Magellan did
not go there. – Jose Archilla (Introduction to Philippine History)
A. Site of the First Mass
ARGUMENTS IN FAVOR OF MASAO,
BUTUAN CITY
“Another important event took place at Butuan.
The first mass was held on the shore of Masao,
Butuan on Easter morning, March 31, 1521. It
was said that Father Pedro de Valderama, the
Spanish chaplain officiated the mass. The Filipino
kings and their men attended the mass along
with Magellan and his men.
A. Site of the First Mass
ARGUMENTS IN FAVOR OF MASAO,
BUTUAN CITY
After the mass, the Filipinos were treated to
a fencing exhibition by the Spaniards. Then,
at sunset of the same day, Magellan planted
a huge wooden cross on the top of the hill
overlooking the sea. – Gregorio Zaide (2002)
A. Site of the First Mass
ARGUMENTS IN FAVOR OF MASAO,
BUTUAN CITY
“But without lingering Magellan continued westward
and in March reaches Butuan, on the northern shore
of Mindanao, where he landed and raising a cross on a
small hill nearby and celebrating the first mass in the
Philippines, took possession of the island in the name
of the king of Spain, and began to win over the people
of Spanish authority. – Fred Atkinson (The Philippine Island, 1905)
A. Site of the First Mass
ARGUMENTS IN FAVOR OF MASAO,
BUTUAN CITY
“On November 26, 1520, he (Magellan) found himself
on the broad Pacific, and boldly stood to the
northward, and on March 16, 1521, he reach
Landrones Island, and sailed along the north coast of
Mindanao. During Easter week of the same year he
arrived at the entrance of the Butuano River, where
the first mass in the Philippines was celebrated.
- Jonh Ford (Additional Pages from an American Cruiser in the East, 1898.
A. Site of the First Mass
ARGUMENTS IN FAVOR OF LIMASAWA
SOUTHERN LEYTE
Based on the May 1564 Report of the Occurrences on the
Voyage and Journey of the Armada of His Majesty under the
Command of General Miguel Lopez de Lagazpi in the
Discovery of the Islands of the West. The expedition as we
know, was led by Miguel Lopez de Legazpi, who was on board
the San Pedro, together with head technician, navigator
Andres de Urdaneta and Hermando Riquel, court of clerk of
the Home Office (San Agustin Museum & Jose Ramon de
Miguel, 2009)
A. Site of the First Mass
ARGUMENTS IN FAVOR OF LIMASAWA
SOUTHERN LEYTE
“In the morning of February 13, 1564, they caught sight of
the Philippines. The expedition entered the Philippines at the
island of Samar called Tandaya. Based on the description of
the pilots and on map drawn on their charts by Martinez
Fortun and Diego Martin, we can conclude without any doubt
that the point of arrival was island of Tubabao on the coast of
Samar, situated on latitude 12° 07 ° and 125 ° 33 ° east.
Magellan had reached the Philippines making landfall at this
same point.
On June 19, 1960, Republic Act No. 2733, called
the Limasawa Law was enacted without the
signature of the President of the Philippines. This
law recognized Limasawa as the site of the first
mass in the Philippines. Obviously, some would
question if an act of Congress is the proper
measure to correct or change our history.
REPUBLIC ACT No. 2733
An Act to Declare the Site in Magallanes, Limasawa Island in the Province of Leyte, Where the
First Mass in the Philippines was Held as a National Shrine, to Provide for the Preservation of
Historical Monuments and Landmarks Thereat, and for Other Purposes
Be it enacted by the Senate and House of Representatives of the Philippine Congress Assembled:
Section 1. The site in Magallanes, Limasawa Island in the Province of Leyte, where the first Mass in the
Philippines was held is hereby declared a national shrine to commemorate the birth of Christianity in the
Philippines.
Section 2. All historical monuments and landmarks in said site shall be preserved and/or reconstructed
whenever necessary as much as possible in their original form and are hereby declared national historical
monuments and landmarks.
Section 3. The National Planning Commission shall exercise supervision and control over the
reconstruction and/or preservation of the aforesaid site and monuments, and shall issue rules and
regulations to effectuate the preceding sections of this Act.
Section 4. Necessary funds for the purposes of this Act shall be provided for in the annual appropriations
for public works and disbursements shall be made by the National Planning Commission under such rules
and regulations as the Auditor General may prescribe.
Section 5. This Act shall take effect upon its approval.
Approved: June 19, 1960
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND
CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
B. Cavite Mutiny
C. Retraction of Rizal
D. Cry of Balintawak
or Pugadlawin
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
B. Cavite Mutiny
THE
GOMBURZA
The Cavite Mutiny Controversy
Jose Rizal dedicated his novel "El Filibusterismo" to the
three priests, Mariano Gomez, 85 years old, Jose Burgos,
30 and Jacinto Zamora, 35 who were executed at
Bagumbayan Field in the morning of February 17,1872
(Ariola, 2012; Agoncillo, 2010 and Zaide, 2004). The three
priests were summarily tried and sentenced to death by
the garrote for being linked as instigators of the Cavite
Arsenal Revolt of January20,1872.
The Cavite Mutiny Controversy
The three priests were very active in the
secularization (or nationalization)of the clergy
(Nuguid, 2012) However, not all Filipinos,
including college students knew that there were
two accounts or perspectives in reference to the
death of the three Filipino Martyrs, according to
Chris Antonette Piedad - Pugay (a history writer)
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
Jose Montero y Vidal, a prolific Spanish historian
documented the event and highlighted it as an
attempt of the Indios to overthrow the Spanish
government in the Philippines. Meanwhile, Gov. Gen.
Rafael Izquierdo's official report magnified the event
and made use of it to implicate the native clergy,
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
which was then active propagandists proliferated by
unrestrained press, democratic, liberal and republican books
and pamphlets reaching the Philippines, and most
importantly, the presence of the native clergy who out of
animosity against the Spanish friars, "conspired and
supported" the rebels and enemies of Spain.
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
In particular, Izquierdo blamed the unruly Spanish
Press for "stockpiling“ malicious propagandas grasped
by the Filipinos. He reported to the King of Spain that
the "rebels" wanted to overthrow the Spanish
government to install a new "hari" in the likes of
Fathers Burgos and Zamora.
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
The general even added that the native clergies enticed other
participants by giving them charismatic assurance that their
fight will not fail because God is with them coupled with
handsome promises of rewards such as employment, wealth,
and ranks in the army. Izquierdo, in his report lambasted the
Indios as gullible and possessed an innate propensity for
stealing.
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
The two Spaniards deemed that the event of 1872 was
planned earlier and was thought of it as a big conspiracy
among educated leaders, mestizos, abogadillos or native
lawyers, residents of Manila and Cavite and the native clergy.
They insinuated that the conspirators of Manila and Cavite
planned to liquidate high-ranking Spanish officers to be
followed by the massacre of the friars.
The Cavite Mutiny Controversy
The Spanish Perspective of the 1872 Cavite Mutiny
(based on Pugay's historical account)
The alleged pre-concerted signal among the conspirators of Manila
and Cavite was the firing of rockets from the walls of Intramuros. 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. This
event was tragic but served as one of the moving forces that shaped
Filipino nationalism.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
Dr. Trinidad Hermenigildo Pardo de Tavera, a Filipino
scholar and researcher, wrote the Filipino version of the
bloody incident in Cavite. In his point of view, the incident
was a mere mutiny by the native Filipino soldiers and
laborers of the Cavite arsenal who turned out to be
dissatisfied with the abolition of their privileges.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
On 20 January 1872, about 200 men comprised
of soldiers, laborers of the arsenal, and residents
of Cavite headed by Sergeant Lamadrid rose in
arms and assassinated the commanding officer
and Spanish officers in sight.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
The insurgents were expecting support from the bulk of
the army unfortunately, that didn’t happen. The news
about the mutiny reached authorities in Manila and Gen.
Izquierdo immediately ordered the reinforcement of
Spanish troops in Cavite. After two days, the mutiny
was officially declared subdued.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
Tavera believed that the Spanish friars and Izquierdo 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.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
Convicted educated men who participated in the mutiny
were sentenced life imprisonment while members of the
native clergy headed by the GOMBURZA were tried and
executed by garrote. This episode leads to the
awakening of nationalism and eventually to the outbreak
of Philippine Revolution of 1896.
The Cavite Mutiny Controversy
A Response to Injustice:
The Filipino Version of the Incident
The French writer Edmund Plauchut’s account
complimented Tavera’s account by confirming that the
event happened due to discontentment of the arsenal
workers and soldiers in Cavite fort. The Frenchman,
however, dwelt more on the execution of the three
martyr priests which he actually witnessed.
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
Considering the four accounts of the
1872 Mutiny, there were some basic
facts that remained to be unvarying:
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
1
There was dissatisfaction among the workers
of the arsenal as well as the members of the
native army after their privileges were drawn
back by Gen. Izquierdo
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
2
Gen. Izquierdo introduced rigid and strict
policies that made the Filipinos move and
turn away from Spanish government out of
disgust;
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
3
The Central Government failed to conduct an
investigation on what truly transpired but
relied on reports of Izquierdo and the friars
and the opinion of the public;
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
4
The happy days of the friars were already numbered in
1872 when the Central Government in Spain decided to
deprive them of the power to intervene in government
affairs as well as in the direction and management of
schools prompting them to commit frantic moves to
extend their stay and power;
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
5
The Filipino clergy members actively
participated in the secularization movement
in order to allow Filipino priests to take hold
of the parishes in the country making them
prey to the rage of the friars;
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
6
Filipinos during the time were active
participants, and responded to what
they deemed as injustices;
The Cavite Mutiny Controversy
UNRAVELING THE TRUTH
7
The execution of GOMBURZA was a blunder on
the part of the Spanish government, for the action
severed the ill-feelings of the Filipinos and the
event inspired Filipino patriots to call for reforms
and eventually independence.
The Cavite Mutiny
The road to independence was rough and tough to toddle,
many patriots named and unnamed shed their bloods to
attain reforms and achieve independence. 12 June 1898
may be a glorious event for us, but we should not forget that
before we came across to victory, our forefathers suffered
enough. As we enjoy our freedom, may we be more
historically aware of our past to have a better future ahead
of us. And just like what Elias said in Noli me Tangere, may
we “not forget those who fell during the night.”
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND
CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
B. Cavite Mutiny
C. Retraction of Rizal
D. Cry of Balintawak
or Pugadlawin
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
C. Retraction of Rizal
Retraction of Rizal
Before Jose Rizal’s execution on
December 30, 1896 at Bagumbayan,
few hours before his death, he
accepted many visitors and wrote
letters for his loved ones.
Retraction of Rizal
Contradicting accounts emerged
from those who believed that he
retracted and for those who do
not believed that he retracted.
Retraction of Rizal
From the accounts of priest
and Spanish news papers
Jose Rizal retracted.
Retraction of Rizal
For those who opposed, there was a
letter hidden inside Jose Rizal’s
shoes denying the retraction and a
claim that friars published a fake
copy of retraction.
Retraction of Rizal
“Did he or he did not?”
Retraction of Rizal
“Me declaro catolica y en esta Religion en que naci y me eduque quiero vivir y morir.
Me retracto de todo corazon de cuanto en mis palabras, escritos, inpresos y conducta ha
habido contrario a mi cualidad de hijo de la Iglesia Catolica. Creo y profeso cuanto ella
enseña y me somento a cuanto ella manda. Abomino de la Masonaria, como enigma que
es de la Iglesia, y como Sociedad prohibida por la Iglesia. Puede el Prelado Diocesano,
como Autoridad Superior Eclesiastica hacer publica esta manifastacion espontanea mia
para reparar el escandalo que mis actos hayan podido causar y para que Dios y los
hombers me perdonen.
Manila 29 de Deciembre de 1896
Jose Rizal
I declare myself a catholic and in this Religion in which I was born and educated I
wish to live and die.
I retract with all my heart whatever in my words, writings, publications and conduct
has been contrary to my character as son of the Catholic Church. I believe and I
confess whatever she teaches and I submit to whatever she demands. I abominate
Masonry, as the enemy which is of the Church, and as a Society prohibited by the
Church. The Diocesan Prelate may, as the Superior Ecclesiastical Authority, make
public this spontaneous manifestation of mine in order to repair the scandal which
my acts may have caused and so that God and people may pardon me.
Manila 29 of December of 1896
Jose Rizal
Retraction of Rizal
Ang unang pahina ng ulat ni Federico Moreno
(Cuerpo de Vigilancia).
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND
CONFLICTING ISSUES IN
PHILIPPINE HISTORY
A. Site of the First Mass
B. Cavite Mutiny
C. Retraction of Rizal
D. Cry of Balintawak
or Pugadlawin
“ONE PAST BUT MAY HISTORIES”
CONTROVERSIES AND CONFLICTING ISSUES IN
PHILIPPINE HISTORY
D. Cry of Balintawak or
Pugad Lawin
Raging controversy
Raging controversy
Raging controversy
If the expression is taken literally –the Cry as the
shouting of nationalistic slogans in mass assemblies –
then there were scores of such Cries. Some writers refer
to a Cry of Montalban on April 1895, in the Pamitinan
Caves where a group of Katipunan members wrote on
the cave walls, “Viva la indepencia Filipina!”
long before the Katipunan decided to launch
a nationwide revolution.
Raging controversy
The historian Teodoro Agoncillo chose to emphasize
Bonifacio’s tearing of the cedula (tax receipt) before a
crowd of Katipuneros who then broke out in cheers.
However, Guardia Civil Manuel Sityar never mentioned
in his memoirs (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 on his reconnaissance
missions around Balintawak.
Raging controversy
Some writers consider the first military engagement with
the enemy as the defining moment of the Cry. To
commemorate this martial event upon his return from
exile in Hong Kong, Emilio Aguinaldo commissioned a
“Himno de Balintawak” to herald renewed fighting after
the failed peace of the pact of Biyak na Bato.
Raging controversy
It is quite clear that first, eyewitnesses cited Balintawak
as the better-known reference point for a larger area.
Second, while Katipunan may have been massing in
Kangkong, the revolution was formally launched
elsewhere. Moreover, eyewitnesses and
therefore historians, disagreed on the site and
date of the Cry.
PIO VALENZUELA’S CONTROVERSIAL
“CRY OF PUGAD LAWIN”
Pio Valenzuela, Dr who happened to be the
eyewitness himself of the event. In his first
version, he told that the prime staging point of
the Cry was in Balintawak on Wednesday of
August 26, 1896. He held this account when the
happening or events are still vivid in his s
memory.
PIO VALENZUELA’S CONTROVERSIAL
“CRY OF PUGAD LAWIN”
On the other hand, later in his life and with a
fading memory, he wrote his Memoirs of the
Revolution without consulting the written
documents of the Philippine revolution and
claimed that the took place at Pugad Lawin
on August 23, 1896.
PIO VALENZUELA’S CONTROVERSIAL
“CRY OF PUGAD LAWIN”
“It was at Pugad Lawin, in the house, store-house, and
yard of Juan Ramos, son of Melchora Aquino, where
over 1,000 members of the Katipunan met and carried
out considerable debate and discussion on August 23,
1986. “
PIO VALENZUELA’S CONTROVERSIAL
“CRY OF PUGAD LAWIN”
“After the tumultuous meeting, many of
those present tore their cedula certificates
and shouted “Long live the Philippines! Long
live the Philippines!”
SANTIAGO ALVAREZ ’S THE “CRY OF BAHAY TORO”
(AUGUST 24, 1896)
Sunday, August 23, 1896 As early as 10 o’clock in the
morning, at the barn of Kabesang Melchora [Melchora
Aquino-Z.], at a place called Sampalukan, barrio of
Bahay Toro, Katipuneros met together. About 500 of
these arrived, ready and eager to join the “Supremo”
Andres Bonifacio and his men …
SANTIAGO ALVAREZ ’S THE “CRY OF BAHAY TORO”
(AUGUST 24, 1896)
Monday, August 24, 1896 There were about 1,000 Katipuneros
… The “Supremo” decided to hold a meeting inside the big
barn. Under his leadership, the meeting began at 10 o’clock
in the morning … It was 12 o’clock noon when the meeting
adjourned amidst loud cries of “Long live the Sons of the
Country” (Mabuhay ang mga anak ng Bayan)!
GREGORIA DE JESUS’ VERSION OF THE FIRST “CRY”
(AUGUST 25, 1896)
This version was written by no other than the and
“Lakambini of the Katipunan” wife of Andres
Bonifacio, Gregoria de Jesus. She has been a
participant of this event and became the keeper of
the secret documents of the Katipunan.
GREGORIA DE JESUS’ VERSION OF THE FIRST “CRY”
(AUGUST 25, 1896)
“The activities of the Katipunan had reached
nearly all corners of the Philippine Archipelago,
so that when its existence was discovered and
some of the members arrested, we immediately
returned to Caloocan.
GREGORIA DE JESUS’ VERSION OF THE FIRST “CRY”
(AUGUST 25, 1896)
“However, as we were closely watched by the
agents of the Spanish authorities, Andres Bonifacio
and other Katipuneros left the town after some days.
It was then that the uprising began, with the first
cry for freedom on August 25, 1896”
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
This version is written by the Katipunan
General Guillermo Masangkay. He is an
eyewitness of the historic event and a
childhood friend of Bonifacio.
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
“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, Aguedo del Rosario, Tomas
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
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.
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
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.
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
Andres Bonifacio, sensing that he would lose in the
discussion then, 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…
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
“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?”
GUILLERMO MASANGKAY ’S THE “CRY OF
BALINTAWAK” (AUGUST 26, 1896)
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.”
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