Sunday, April 7 - At noon they entered the harbor of "Zubu Cebu. It had taken them three days to negotiate the journey from Mazaua northwards to the Camotes Islands and then southwards to Cebu. It must be pointed out that both Albo and Pigafetta's testimonies coincide and corroborate each other. Pigafetta gave more details on what they did during their weeklong stay at Mazaua. Thursday, March In the morning they anchored near an island where they had seen a light the night before a small boat boloto came with eight natives, to whom Magellan threw some trinkets as presents.
The natives paddled away, but two hours later two larger boats balanghai came, in one of which the native king sat under an awning of mats. At Magellan's invitation some of the natives went up the Spanish ship, but the native king remained seated in his boat. In the afternoon that day, the Spanish ships weighed anchor and came closer to shore, anchoring near the native kings village. Friday, March "Next day. Holy Friday, Magellan sent his slave interpreter ashore in a small boat to ask the king if he could provide the expedition with food supplies, and to say that they had come as friends and not as enemies.
In reply the king himself came in a boat with six or eight men, and this time went up Magellan's ship and the two men embraced. Another exchange of gifts was made. The native king and his companions returned ashore, bringing with them two members of Magellan's expedition as guests for the night. One of the two was Pigafetta. Saturday, March 30 Pigafetta and his companion had spent the previous evening teasting and drinking with the native king and his son. Pigafetta deplored the fact that, although it was Good Friday, they had to eat meat.
The following morning Saturday Pigafetta and his companion took leave of their hosts and returned to the ships. Sunday, March "Early in the morning of Sunday, the last of March and Easter day," Magellan sent the priest ashore with some men to prepare for the Mass. Later in the morning Magellan landed with some fifty men and Mass was celebrated, after which a cross was venerated.
Magellan and the Spaniards returned to the ship for the noon-day meal, but in the afternoon they returned ashore to plant the cross on the summit of the highest hill. In attendance both at the Mass and at the planting of the cross were the king of Mazaua and the king of Butuan.
Sunday, March On that same afternoon, while on the summit of the highest hill, Magellan asked the two kings which ports he should go to in order to obtain more abundant supplies of food than were available in that island.
They replied that there were three to choose from: Ceylon, Zubu, and Calagan. Of the three, Zubu was the port with the most trade. Magellan then said that he wished to go to Zubu and to depart the following morning. He asked for someone to guide him thither. The kings replied that the pilots would be available "any time.
But later that evening the King of Mazaua changed his mind and said that he would himself conduct Magellan to Zubu but that he would first have to bring the harvest in. He asked Magellan to send him men to help with the harvest. Monday, April 1 - Magellan sent men ashore to help with the harvest, but no work was done that day because the two kings were sleeping off their drinking bout the night before.
Tuesday, April 2 and Wednesday, April3- Work on the harvest during the "next to days, 1. Thursday, April 4-They leave Mazaua, bound for Cebu.
Using the primary sources avallable, Jesuit priest Miguel A. Bernad in his work Butuan or Limasauwa: The Site of the First Mass in the Philippines: A Reexamination of Euidence lays down the argument that in the Pigafetta account, a crucial aspect of Butuan was not mentioned-the river. Butuan is a riverine settlement, situated on the Agusan River. The beach off Masno is in the delta of said river. It 18 a curious omission in the account of the river, which makes part of a distinct characteristic of Butuan's geography that seemed to be too important to be missed.
Initialy, the goal was to find alternative routes by sea to get to Asia, the main source of spices and other commodities. Existing routes to Asia were mainly by land and cost very expensive. A sea route to Asia means that Europeans could access the spice trade directly, greatly reducing costs for traders. Spain's major foray into the exploration was through Christopher Columbus, who proposed to sail westward to find a shorteut to Asia. He was able to reach the Americas, which was then cut-off from the rest of the known world.
They were also able to reach the Philippines and claim it for the Spanish crown. Later on, other European rulers would compete with the activities of exploring and conquering lands.
It must also be pointed out that later on, after Magellan s death, the survivors of his expedition went to Mindanao, and seemingiy went to Butuan. In this instance, Pigafetta vividly describes a trip in a river. But note that this account already happened after Magellan's death. These events are very important milestones in Philippine history and have caused ripples throughout time, directly influencing the decisive events of the Philhppine Revolution toward the end of the century.
While the significance is unquestioned, what made this year controversial are the ditferent sides to the story, a battle of perspectives supported by primary sources. Spanish Accounts of the Cavite Mutiny The documentation of Spanish historian Jose Montero y Vidal centered on how the event was an attempt in overthrowing the Spanish government in the Philippines.
Although regarded as a historian, his account of the mutiny was criticized as woefully biased and rabid for a scholar.
Another account from the official report written by then Governor General Rafael Izquierdo implicated the native. These two accounts corroborated each other.
The abolition of privileges enjoyed by the laborers of the Cavite arsenal of exemption from the tribute was, according to some, the cause of the insurrection. There were, however, other causes.
The Spanish revolution which overthrew a secular throne, the propaganda carried on by an unbridled press against monarchical principles, attentatory [sic] of the most sacred respects towards the dethroned majesty; the democratic and republican books and pamphlets; the speeches and preachings of the apostles of these new ideas in Spain; the outbursts of the American publicists and the eriminal policy ot the senseless Governor whom the Revolutionary government sent to govern the Philippines, and who put into practice these ideas were the determining circumstances which gave rise, among certain Filipinos, to the idea of attaining their independence.
It was towards this goal that they started to work, with the powerful assistance of a certain section of the native clergy, who out of spite toward friars, made common cause with the enemies of the mother country. At various times but especlally in the beginning of year , the authorities received anonymous communications with the information that a great uprising would break out against the Spaniards, the minute the fleet at Cavite left for the South, and that all would be assassinated, including the friars.
But nobody gave importance to these notices. The conspiracy had been going on Since the days of La Torre with utmost secrecy. At times, the principal leaders met either in the house of Filipino Spaniard, D. Joaquin Pardo de Tavera, or in that of the native priest, Jacinto Zamora, and these meetings were usually attended by the curate of Bacoor, the soul of the movement, whose energetic character and immense wealth enabled him to exerc1se a strong infuence.
Page 27 of 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..
The instigators, to carry out their criminal project, protested against the injustice of the government in not paying the provinces for their tobacco crop, and against the usury that some practice in 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 and to render personal service, from which they were formerly exempted..
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 Filipino would be called hari; but it turns out that they would place at the head of the government a priest..
Jose Burgos, or D. Such is It is apparent that the accounts underscore the reason for the "revolution": the abolition of privileges enjoyed by the workers of the Cavite arsenal such as exemption trom payment of tribute and being employed in polos y servicios, or force labor. They also identified other reasons which seemingly made the issue a lot more serious, which included the presence of the native clergy, who, out of spite aganst the Spanish friars, "conspired and supported the rebels.
Izquierdo, in an obviously biased report, highlighted that attempt to overthrow the Spanish government in the Philippines to install a new "hari in the persons of Fathers Burgos and Zamora. According to him, native clergy attracted supporters by giving them charismatic assurance that their fight would not fail because they had God's support, aside from promises of lofty rewards such as employment, wealth, and ranks in the army.
In the Spaniard's accounts, the event of was premeditated, and was part of a big conspiracy among the educated leaders, mestizos, lawyers, and residents of Manila and Cavite. They allegedly plan to liquidate high ranking Spanish officers, then kill the friars. The signal they identified among these conspirators of Manila and Cavite was the rockets fired from Intramuros. The accounts detail that on 20 January , the district of Sampaloc celebrated the feast of the Virgin of Loreto, and came with it were some fireworks display.
The men contingent led by Sergeant Lamadrid attacked Spanish officers at sight and seized the arsenal. Izquierdo, upon learning of the attack, ordered the reinforcement of the Spanish forces in Cavite to quell the revolt.
Leaders of the plot were killed in the resulting skirmish, while Fathers Gomez, Burgos, and Zamora were tried by a court-martial and sentenced to be executed. Regidor, Jose and Pio Basa, and other Filipino lawyers were suspended from the practice of law, arrested, and sentenced to life imprisonment at the Marianas Island. Izquierdo dissolved the native regiments of artillery and ordered the creation of an artillery force composed exclusively by Peninsulares.
Differing Accounts of the Events of Two other primary accounts exist that seem to counter the accounts of Izquierdo and Montero. First, the account of Dr. Trinidad Hermenegildo Pardo de Tavera, a Pilipino scholar and researcher, who wrote a Filipino version of the bloody incident in Cavite. This uprising among the soldiers in Cavite was used as s powerful level by the Spanish residents and by the friars. Up to that time there had been no intention of secession from Spain, and the only aspiration of the people was.
Tavera is of the opinion that the Spanish friars and Izquierdo used the Cavite Mutiny as a way to address other issues by blowing out oE proportion the isolated mutiny attempt. During this time, the Central Government in Madrid was planning to deprive the friars of all the powers ot lntervention in matters of civil government and direction and management ot educational institutions.
The friars needed something to justity their continuing dominance in the country, and the mutiny provided such opportunity. However, the Central Spanish Government introduced an educational decree fusing sectarian schools run by the friars into a school called the Philippine Institute.
The decree aimed to improve the standard of education in the Phiippines by requiring teaching positions in these schools to be filled by competitive examinations, an improvement welcomed by most Filipinos. Another account, this time by French writer Edmund Plauchut, complemented Tavera's account and analyzed the motivations of the Cavite Mutiny.
General La Torre.. At the same time there was created by the government in Madrid a committee to investigate the same problems submitted to the Manila committee. When the two finished work, it was found that they came to the same conclusions. Here is the summary of the reforms they considered necessary to introduce: 1.
Changes in tariff rates at customs, and the methods of collection. Removal of surcharges on foreign importations. Reduction of export fees. Permission for foreigners to reside in the Philippines, buy real estate, enjoy freedom of worship, and operate commercial transports fiying the Spanish fiag.
Establishment of an advisory council to inform the Mnister of Overseas Affairs in Madrid on the necessary retorms to be implemented. Changes in primary and secondary education. Establishment of an Institute of Civil Administration in the Philippines, rendering unnecessary the sending home of short-term civil officials every time there is a change of ministry.
Study of direct-tax system. Abolition of the tobacco monopoly. The arrival in Manila of General Izquierdo Such a policy must really end in a strong desire on the part ot the other to repress cruelly. In regard to schools, it was previously decreed that there should be in Manila a Society of Arts and Trades to be opened in March of The Filipinos had a duty to render service on public roads construction and pay taxes every year.
But those who were employed at the maestranza ot the artillery, in the engineering shops and arsenal of Cavite, were exempted trom this obligation from time immemorial Without preliminaries of any kind, a decree by the Governor withdrew from such old employees their retirement privileges and declassified them into the ranks ot those who worked on public roads.
The friars used the incident as a part ot a larger conspiracy to cement their dominance, which had started to show cracks because of the discontent of the Filipinos. They showcased the mutiny as part of a greater conspiracy in the Philippines by Fipinos to overthrow the Spanish Government.
They were prominent Filipino priests charged with treason and sedition. It is believed that the Spanish clergy connected the priests to the mutiny as part or a conspiracy to stifle the movement of secular priests who desired to have their own parishes instead of being merely assistants to the regular friars.
Their martyrdom is widely accepted as the dawn of Philippine nationalism in the nineteenth century, with Rizal dedicating his second novel, El Filibusterismo, to their memory:.
The Church, by refusing to degrade you, has put in doubt the crime charged against you. Momentous events swept the Spanish colonies in the late nineteenth century, including the Philippines. Journalists of the time referred to the phrase El Grito de Rebelion" or "Cry of Rebellion" to mark the start of these revolutionary events, identifying the places where it happened.
In the Philippines, this happened in August , northeast of Manila, where they declared rebellion against the Spanish colonial government. These events are important markers in the history of colonies that struggled for their independence against their colonizers. The controversy regarding this event stems from the identification of the date and place where the Cry happened.
Prominent Filipino historian Teodoro Agoncillo emphasizes the event when Bonifacio tore the cedula or tax receipt before the Katipuneros who also did the same. Some writers identified the first military event with the Spaniards as the moment of the Cry, for which, Emilio Aguinaldo commissioned an "Himno de Balintawak to inspire the renewed struggle after the Pact of the Biak-na-Bato failed.
A monument to the Heroes of was erected in what is now the. The site of the monument was cho8en for an unknown reason. A guardia civil, Lt. Olegario Diaz, identified the Cry to have happened in Balintawak on 25 August Teodoro Kalaw, Filipino historian, marks the place to be in Kangkong, Balintawak, on the last week of August Pio Valenzuela, known Katipunero and privy to many events concerning the Katipunan stated that the Cry happened in Pugad Lawin on 23 August On August 26th, a big meeting was held in Balintawak, at the house of Apolonio Samson, then cabeza of that barrio of Caloocan.
They were all leaders of the Katipunan and composed the board of directors of the organization. Delegates from Bulacan, Cabanatuan, Cavite, and Morong were also present.
At about nine o'clock in the morning of August 26, the meeting was opened with Andres Bonifacio presiding and Bmilio Jacinto acting as secretary. The purpose was to discuss when the uprising was to take place. Teodoro Plata, Briccio Pantas, and Pio Valenzuela were all opposed to starting the revolution too early 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. 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? 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. I want to see you destroy your cedulas. It will be a sign that all of us have declared our severance from the Spaniards. The first place where some members of the Katipunan met on August 22, , was the house and yard of Apolonio Samson at Kangkong.
Aside from the persons mentioned above, among those who were there were Briccio Pantas, Alejandro Santiago, Kamon Bernardo, Apolonio Samson, and others. Here, views were only exchanged, and no resolution was debated or adopted. It was at Pugad lawin, the house store-house, and yard of Juan Ramos, son of Melchora Aquino, where over 1, members of the Katipunan met and carried out considerable debate and discussion on August 23, The discussion was on whether or not the revolution against the Spanish government should be started on August 29, After the tumultuous meeting, many of those present tore their cedula certificates and shouted "Long live the Philippines!
Long live the Philippines! From the eyewitness accounts presented, there is indeed marked disagreement among historical witnesses as to the place and time of the occurrence of the Cry.
Using primary and secondary sources, tour places have been identified: Balintawak, Kangkong, Pugad Lawin, and Bahay Toro, while the dates vary: 23, 24, 25, or 26 August Valenzuela's account should be read with caution: He once told a Spanish investigator that the "Cry happened in Balintawak on. Much later, he wrote in his Memoirs of the Revolution that it happened at Pugad Lawin on 23 August Such inconsistencies in accounts should always be seen as a red fiag when dealing with primary sources.
As for the dates, Bonifacio and his troops may have been moving from one place to another to avoid being located by the Spanish government, which could explain why there are several accounts of the Cry. Self-assessment 4 True or False. We make sense of the past through historical interpretation. Multiperspectivity is a quality of historical writing attributed to a variety of lenses that may be used to view the past. There is only one account of the first Catholic Mass in the Philippines.
The Cry of the Rebellion happened in present-day Quezon City. The site of the monument to the Heroes of was chosen because this is the actual place where the Cry of the Rebellion happened. Assignment 2 Critical essay about a primary source; students are to discuss the importance of the text, the authors background, the context of the document, and its contribution in understanding Philippine History.
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