DOCUMENTS OF THE

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Foundational documents

“Casaysayan”; “Pinagcasundoan”; “Manga daquilang cautosan”,

January 1892.

Source: Archivo General Militar de Madrid: Caja 5677, leg.1.37

Introduction

It might be true that the Katipunan was born on July 7, 1892, but that was not the date it was conceived. News of Rizal’s deportation to Mindanao may or may not have been the final catalyst that brought the society to life, but it had been plotted a while earlier.

Transcribed below is a draft of the foundational document of the Katipunan, written in January 1892. The original text is penned in a small booklet of 44 pages fashioned from 11 sheets of paper folded together, and is divided into three sections – “Casaysayan” (Narrative); “Pinagcasundoan” (Covenant); and “Manga daquilang cautosan” (Principal orders).

A declaration of independence

The ambition in the document is colossal. Separation from Spain is proclaimed not just as a goal, but as an action taken, a status in a sense attained by the very act of its proclamation. Plainly and unequivocally, independence is declared: “from this day forward these Islands are separated from [Spain] and …no other leadership or authority shall be recognised or acknowledged other than this Supreme Catipunan.”

Nor is there any doubt or equivocation about the extent of the territory over which the Catipunan is to govern. It is to be the entire Archipelago, “which in time will be given a proper name.” The Spaniards will not be ousted, the document recognises, by peaceful means; the fight ahead will demand courage and selfless sacrifice, and in due course the Catipunan will direct its leaders in the provinces to raise an army.

A statement of motives

The first part of the document, the “Casaysayan”, enumerates the reasons for taking the momentous decision to separate from Spain. More directly and specifically than any other document that has yet come to light, it sets out the response the initiators of the Katipunan would themselves give to the question “What were the causes of the Philippine revolution?”

Students nowadays confronted with that question in an exam might best be advised to skip it, and to look on the paper for easier options. But if it can’t be dodged, where to start? With the propagandistas of the 1880s; the execution of Gomez, Burgos and Zamora in 1872; or the liberal aspirations of 1868? Or further back, with Hermano Pule’s revolt of 1841; the opening of Manila and other ports to foreign trade; the mutiny of Novales in 1823; the economic reforms begun in the 1780s; or even, and most logically, with the initial Spanish conquest? Are we to consider just the outbreak of 1896, or to look at the whole decade of revolution that followed? Manila and the nearby provinces or the whole archipelago? Should greater weight be attached to economic or to political causes? Social, cultural or religious factors? What about the technics of translation?

Just as individual historians would give strikingly different answers to the question, of course, so too would individual revolutionaries. Finding such first-hand testimonies, however, is not easy. The memoirs of Katipunan veterans are few and mostly brief, and invariably they recall people and events more clearly than motivations. In part this may simply be how human memory works, but it probably also evinces the belief of the memoirists that they did not need to explain what drove them to fight for their country’s independence. Their readers, they undoubtedly hoped, would share their patriotic ideals, and would accept without reservation that their cause had been just. Debates as to whether Spain had been a relatively malign or benign colonial power, or what particular aspects of her rule had been most hateful or detrimental, they might see as almost incidental, even irrelevant, to the nation’s fundamental right to be free.

To some extent the same assumptions are evident in Katipunan documents that predate the revolution. The paper Kalayaan, for example, the only publication the KKK circulated prior to the revolution, sought to mobilize support from across the whole subjugated population, and depicted colonial injustice in concrete detail only rarely. Liberty is projected as an aspiration that should be common to all, because the abuses and indignities of Spanish rule have been suffered by all. Details are unnecessary, superfluous, because colonial injustice is part of the very fabric of daily life. Thus the well-known essay “Ang Dapat Mabatid ang mga Tagalog” describes colonial abuses and transgressions only in generalized terms: the Spaniards, it says, had in the course of three centuries betrayed their “promise to awaken us to a better life”; “destroyed our good customs”; “contaminated us with their base behaviour”; inculcated “false beliefs”; “cast the honour of our land into the mire”; left us “deprived and hungry”; and “punished us with inhuman cruelty”.[1]

These generalized sources of discontent and antagonism also figure prominently in the “Casaysayan”, but here they are elaborated in rather more detail, and augmented by grievances that are more specific. Complaints are voiced about racial discrimination - that the Spaniards in the Islands enjoy special privileges, hold all the highest-paid positions, get preferential treatment in the courts, and treat the Tagalogs with gross disrespect. Spain, it is stated, keeps the Tagalogs in a state of backwardness, prevents them from learning the knowledge and skills that the country needs to progress, bans them from reading books on “beneficial pursuits”. Economic advancement is also thwarted by high taxes and tariffs, limitations on trade, and competition from the Chinese.

But noteworthy too are the matters about which the “Caysaysayan” is silent. The Spanish friars, for instance, are condemned implicitly for suppressing modern knowledge and explicitly for fornication. But there is no mention of the bitterness felt towards them in some localities as landowners and smalltown despots, or to their opposition to the preferment of native clergy. Other than a passing reference to the “Joloanos”, there is no censure of the threat posed by the Spanish regime to the cultures and beliefs of the Muslims and other non-Christianized peoples of the Islands. Abuses of power by the Spanish provincial governors, the alcaldes, are also left unremarked, as are the excesses of the Guardia Civil in the provinces, and the conscription of forced labour for public works projects. Nor is any reference made to Spaniards as employers, either as hacenderos in the countryside or as the owners of tobacco factories, printshops and other establishments in the city. The sole discontent voiced in relation to conditions in places of work is less about exploitation than discrimination, and the single example cited at that juncture is not a farm or a factory, but the offices of the Governor General.

The author or authors of the “Casaysayan”, it is clear, wanted to articulate the laments of “the entire subject population of these Islands”, and most of the grievances they enumerate are couched in broad terms. It is also clear, however, that the statement’s scattered departures from generalities, its pattern of inclusions and omissions, reflects the particular milieu and preoccupations of whoever wrote it.

Self-evidently, it is penned from the perspective of Manila. No other place is mentioned by name, and no other place furnishes examples of the listed abuses in the same manner. Even though the new nation is as yet unnamed, “the Tagalogs” – the natives of Manila and its region – is the term already chosen by the Catipunan’s initiators to signify the native population of the whole archipelago. It is also evident that the milieu from which the “Casaysayan” springs was one in which it was commonplace to have direct contact with Spaniards and with the policies and practices of Spanish rule. The statement expresses the discontents of businessmen and traders who felt that initiative and expansion was being retarded to taxes, tariffs and restrictive trade legislation; the resentments of students and graduates who felt the instruction offered at clerically-administered colleges and university was “backward” and that intellectual life in the colony was stifled; the grievances of court clerks, government employees and military personnel who had an inside view of the prejudice, corruption and injustice that pervaded the institutions of colonial administration and control; and the frustration of liberals, patriots and dissentients of whatever stripe that the potential avenues for peaceful protest were all blocked. Representation in the Cortes had been denied; reformist newspapers and pamphlets were banned, and free speech strangled. Anyone who dared speak out against the abuses of the government or the friars was likely to face imprisonment or exile.

A just cause, guided by God and Reason

The second part of the document transcribed below, the “Pinagcasundoan” or Covenant, begins with a reference back to the first. The “wicked and perverse acts” of the Spaniards narrated in the “Casaysayan”, it indicates, are the immediate, particular and pressing reasons for separating from Mother Spain. But the case for separation, it then explains, is also justified on historical and ethical grounds.

Again prefiguring themes developed in Kalayaan four years later, the “Pinagcasundoan” relates how, when the Spaniards first set foot in the Islands, they had solemnly pledged not to subjugate the native people, but to defend them from all dangers, to safeguard their welfare, and to treat them like brothers. But the compact had never been honoured; on the contrary, for over three hundred years, it had been grievously betrayed. The unfortunate natives had been enslaved, impoverished, held captive. They consequently had no obligation to Spain under the compact, or any debt of gratitude. Nor did they have any financial debt, because the little cost Spain had incurred in occupying the Islands had been outweighed by the rewards she had reaped.

Under these circumstances, the “Pinagcasundoan” argues, it is not treasonous or criminal for the people to bring down their oppressive rulers. It is a moral right. Ultimately, however, the document affirms that the case for freedom would still be valid even if Spanish rule had not been so oppressive and debilitating, even if the people felt some obligation to Spain. The seizure by a foreign power of land and possessions that were not hers was against the will of God, and the struggle for independence is a “sacred cause”. Those who now pledged allegiance to that cause could place themselves confidently before the Almighty and seek his aid in ensuring they would be “sheltered and succoured by true reason.”

An organizational blueprint

The third and final part of this document, the “Manga daquilang cautosan” or “Principal orders”, calls upon “the entire subject population” to heed the declaration of independence and to recognize the Catipunan as the sole sovereign power in the Islands.

The orders then detail the proposed structure of the Catipunan, arrangements for the collection and safekeeping of dues, the oath that initiates should swear and sign in blood, and the establishment of a central bank or treasury. This part of the document has been transcribed in full below, but has not been translated. The plans it sets out were not put into effect, and in August 1892 they were superseded by the document “Manga dakuilang kautusan” that is also posted on this website. Some sections of the “Casaysayan” and “Pinagcasundoan” were also discarded or revised at that time, but others were retained.

Orthography

The document is unsigned, and it is difficult for the untutored eye to tell whether or not it was penned by a single hand. The orthography, however, is more or less consistent throughout, and is highly distinctive. One surprise is that the “c” is favoured rather than the “k” (which was later to become almost obligatory within the Katipunan). The name of the society, for example, is consequently rendered as the “cagalang galang na Cataastaasang Catipunan”. But the use of the “c” was still commonplace in the Manila of the 1890s, as were other characteristics of the old-style orthodoxy to be found in the document – the use of “u” rather than “w” in words such as “gaua” and “uala”, for instance, or "sila,i," etc. rather than "sila'y" etc. – so none of these conventions is in any way aberrant or anachronistic. What is truly unusual about this document orthographically, perhaps even unique, is that the author or authors customarily use "j" in place of "h", so that "hindi" becomes "jindi" and "hanap buhay" becomes "janap bujay" etc. As yet, the reason for this stylistic quirk remains a mystery, and any possible solutions, even speculative, will be most welcome.

Two words, signifiers for the hated enemy, are half-suppressed. España, the nation that subjugates the Archipelago, is deliberately diminished as “E……”, and the españoles are customarily slighted as “her children”, or simply “them”. And on another occasion they appear not as the “Castila” but as the “Kzstnja” – the only word in the whole document written in the newly devised (and not yet fully mastered) cipher of the Association.

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Casaysayan

Pag sasaysay ng mga cadahilanan ng pag jiualay ng Capuloang ito sa nag aanquing Yna.

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Ang umodioc sa amin na jumiualay sa E........ ay ang malabis niyang ugali, matigas na loob, catacsilan at iba pang manga carumaldumal na gaua na jindi dapat gamitin ng sino mang Yna sa alin mang anac, gaya ng manga sumusunod.

1.^o Ang cataasan at ualang auang pag singil ng buis namin, maguing sa aming catauan, maguing sa mga are o cayamanan namin.

2. ^o Ang pag caltas sa caunting quiquitain namin cung cami ay gumamit nang anomang industria; yaon ay isang paraang cami ay mang jina at juag maca bangon.

3. ^o Ang mataas na pag singil sa Aduana tungcol sa ano mang calacal na mag daan sa caniya.

4. ^o Ang di ilajoc itong aming Capuloan sa mga pinagcasundoan ng Ynang E........at ibang Cajarian gaya ng America sa pag jajatid at pag tangap ng isa at isa ng canicanilang manga calacal. Pagpapabayang yaon ay quinusa upanding cami ay manatili sa caralitaan.

5. ^o Cun jindi cami macabigay sa canilang Acicudang jare nang buis dajil sa casalatan, lalo na cun ang ipinag babayad na industria ay jindi pinagtutuboan at bagcos pinangunguluguijan ay papatungunang utang, at cun ualang salape, ay sasamsamin ang aming pagaare at jindi na gumagaua nang siyasat na cung nag tubo ay mag bayad at cung nangulugui ay patauarin.

6. ^o Pinapayagang cami ay maaganan sa aming janap bujay nang alin mang nacion lalo na ang manga insic na jindi macapag tuturo o mapupulutan ng ano mang icamumulat sa gauang magaling, cun di pauang cadayaan, pag nanacao at mga caralitaan.

7. Ang jindi cami payagang na tulad sa caniyang manga anac, datapoa,i, oo tuncol lamang sa parusa nang anomang casalanan.

8. Jindi cami pagcalooban ng mga biyaya (privilegios) gaya nang manga ibinibigay sa caniyang mga anac na siyang lamang inibig.

9. Jualang linicjang catungcolan na di inilalaan caniyang manga anac ay may malaquing sasaj0rin at sa amin ay ang cacaunting buanan.

10. Ayao caming payagang malajoc sa manga Catipunan (Congreso) at magcaroon nang pinacacatau na maquijarap sa manga Cortes, mag tangol at tumutol sa ngalan namin ng aming catoiran, mag sumbong ng manga camaliang quinacamtang cusa ng mga pinuno, mag saysay nang aming caapihan sa alin mang calabisan nila at jumingi nang mga nauucol sa icaguiguinjaua nitong malayong Capuloan.

11. Jindi cami bigyang layao na maca licja o magcalat ng ano mang libro o casulatan sa aming uica na icamumulat namin sa gauang magaling at icaliliuanag ng manga pag-iisip gaya ng manga Artes y Ciencias at iba pang jindi banal; caya ganoon ay upanding cami ay manatili sa cabulagan, at cung acayen saan man ay juag macaaninao ng catoiran at iba pang mga carangalan.

12. Ariing pag labag at pag laban sa Jare ang alin mang dumulog at itagjoy sa caniya o itala ang mga camalian, calabisan at madlang casaman ng caniyang manga anac na ditoy pinag catiualaan ng caniyang capangyarijan at pamamajala sa Capuloang ito.

13. Sabijing tumatatua sa Religion Catolica ang alin man sa amin na mag calat ng sulat na pauang nag jajayag at tuloy nag susumbong lamang ng manga camaliang quinacamtan ng naturang Catipunan.

14. Pag tayong tayungin ang anomang panucala na maca gagaling sa lupang ito.

15. Ang jindi pag ganap nang caniyang manga anac sa mga cautosang maca pag bibigay ayos sa amin, caya gayon upanding cami ay malubos sa casalatan.

16. Ang pag lalatjala ng manga cautosan na na babagay lamang sa manga lupang bagong tuclas o dili caya ay ang manga tauo doo,i, jindi pa na susupil na tuluyan, catulad ng manga Joloano. Ysa sa manga cautosang yaon ay ang bagong Decreto na pinajijintulotang muli at binibiguian pa ng malabis na Capangyarijan ang Mataas na Puno dito sa manga Capuloan na cailan man at ibiguin ay bunutin sa tajimic na tirajan at candungan nang nag mamajal at minamajal na alagad o casambajay, ang sino man sa amin, na dajil sa caunti o ganap na carunungan na tinataglay ay quina-iinguitan, lalo pa, cung na pag jajalatang maalam dumamdam nang sugat, na tinitiis ng lajat o nacaaabot ng catoirang dapat ipaglaban sa manga camaliauat calabisang na quiquita, ay pararatangan agad ng ganang cabulaanan, paratang na pag dacay diringuin at di na gagauin ang manga nauucol na pag usig nang may pag calinauan cung totoo o bulaan ang mga paratang, cun di sucat na lamang ang jubad na sumbong upanding itapong caguiat sa malayo ang pinag bibintangan.

16. [sic] Juag caming payagang macapag palimbag nang ano mang tagabalita (Periodico) lalo pa cung sa aming uica, na jindi magdaraan muna sa punajan (Sensura) pagcat ito,i, casaboat, bajalang pumintas cun ang salitaan ay may sisiualat nang manga camalian nang pinuno. Caya ganoon ay nang juag dumating sa balita ng iba lalo na sa E........ ang mga capusongang guinagaua dito, at bajala na ang nasasactan, cung may gagastajin, lumayag patungo doon at mag sacdal, baga mat jindi rin didinguin at juala namang gagaua pa nang ganoong paraan, upang juag nang mabasagulojan.

17. Pag api ngay malabis gaya nang nangyayare sa mga Oficina nang Jare sa manga Capuloang ito na ang manga utosan at tagasulat ay pauang tagalog at ang manga tinatauag na Oficiales at Jefes ay tagauas na Castila, baga mat iilan sa manga Pinunong ito ang maalam gumaua at ang caramijan ay jindi pumapasoc at nangag lilibot lamang, bajalang gumaua na ang canicanilang manga tagasulat ng manga gagaoin na natutungcol sa canila at cung mayari ay sucat na lamang ang canilang tibayan o firmajan. !Mabubuting upajan....!

18. Nangag papangap na manga lalaquing maningning (ilustrados) may pinag aralan at conoa,i, manga majal, datapoa,i, labis ang manga cabastosan at dito y maquiquita. Sa alin mang pulong nang manga Castila ay ang tagalog na mapaquilajoc ay ibinibilang na alangan sa canilang pag catauo at cung magcaminsan ay jindi pa aloquin nang luclocan, (baga man maningning na capoa nila) lalo pa cung pumapanjic sa canilang manga tirajang bajay; datapoa cung sila ang naquiquituloy ay ualang pagcasiyajan ang nang mga tagalog at sila,i, sinasalubong nang boong ucol at pag irog, tuloy ipinag papalagay jalos na silay manga Dioses, bucod pa sa ganoong manga asal ay balang tagalog na causapin jindi iguinagalang caunti man caya ngat ang mapuputi na ang bujoc sa catandaan, ano man ang catungcolang, jauac ay cung tauagin ay icao, tuloy tutungayaoin ng negro o chongo. ¿Ganito caya ang naquiquicapatid? Jindi cung di ganoon ang naquiquipag cagalit at jumajamon nang auay o guerra.

19. Pinupuri na magandang gaua ang pag salanta na ualang aua ng manga Pinunong guardia Civil maguing sa loob at labas nang Cuta nitong pinaca ulong Manila sa manga tauong canilang madaquip, may sala o uala man, ang caramijan ay mga lalaquing namamayan nang matajimic, pag canilang quinapupuotan sa minsang sila,i, jindi sundin sa canilang naguing pita masama o magaling man.

20. Cung magcaminsan ay nacamamatay ang manga pagsalautang yaon na uala sa catoiran, datapoa,i, iuululan pa cung ang sinasalanta ay pinipilit na aminin ang ipinararatang o isigao ang jindi dapat idamay at cung sa catacutan ay umamin, ijajatid sa quinauuculang Jocom o alin mang may capangyarijan at ang mga Pinunong ito ay maniniuala naman sa ganong pag amin.

21. Pinapayagan na ang mga Fraile ay maquiapid sa babaye, caya ngat sa manga provincia ang caramijan ay bijira ang jindi may manga anac at bijira rin naman ang mga binibini na jindi canilang sinisira.

22. Ang manga magulang at iba pang camag-anac nang magcagano-ong babaye, na mag taglay puot sa ganoon asal ay pararatangan agad nang gauang jindi totoo upang matapon sa lubjang malayo.

Pinagcasundoan

Caming nag

Alang-alang sa manga buctot at capusongang gaua na nanga tatala sa nangungunang casaysayan, manga cadahilanang inahihiualay sa... nitong Sangcapuloan.

Yamang ang unang majalaga at pinuputungan ng masaganang carangalan at capurijan sa alin mang maningning na Kajarian ay ang majal na catungculan na mag tangol sa caniyang bayan, mag paca jirap sa icaguiguinjaua nito, gugulin ang dugo sampo nang bujay sa icararangal ng caniyang bayan, manga capatid at anac, upang juag sacupin, lupiguin at apijin ng ibang cajarian.

Yamang ang tauo ay pinag calooban ng P.D. nang ganap na caramdaman.

Yamang jindi ipinag iniuutos nang Maykap.^l na ang isa niyang linalang ay lumupig at yumurac sa capua, lalo na cung ito ay jindi nagbibigay dajilan.

Yamang jindi gauang calilojan ang mag tangol at umibig sa caniyang bayan lalo na cung iniinis at inaalipin ng namumuno sa caniya, gaya nang manga casalucuyang nagyayare.

Yamang ang isang bayan, capag pinagpupunoan nang laban sa caniyang manga intereses, cailangan, at mga tunay o tapat na jangad, ay mairo,-ong catoirang ijapay ang namumuno na may ganoong asal, at cung dumating ang ganitong janga, ay jindi pag laban o calilojan, cung di pag balicuas sa ningas nang jirap, na pinag susucbajan sa caniya sa isang salita ay pag tatangol sa matapat na catoiran.

Yamang tatlong daang taong majiguit ang linalacaran nitong calunoslunos na bayang tagalog sa ilalim nang capangyarijan nang manga Kastila ay nag cacaloob ng malaquing cababaan at bulag na pag sunod, baga man inaalagaan sa boong caalipinan, quinacaladcad at inalulubog sa ilalim nang malauac na hirap, iniinis na di ibig pajingajin, at bagcos dinadangunan ng mabibigad na patao, upanding huag ng lumitao mag pacailan pa man.

Yamang hualang inaasal at guinagaua ang Kzstnja cung di sugatan at salautain ang puso ng lalong matajimic, mati,isin at may tapat na pag ibig sa canila.

Yamang pinag pipilitang malaglag sa tangcay at malanta ang lupang ito na di ibig sibulan caunti mang dacta na icabubujay, ano pat (huluin nang matalinong isip ang mga talinjagang ito) ang nacacatulad nitong culang palad na lupa ay isang catauan na bagamat uala nang tumatayo cun di ang balancas na majinang manga buto ay quinucutcot pa ito, nang matapos sipsipin ang caniyang manga laman upang juag nang mabujay na baca ipag giganti ang tiniti,is na kaapijan.

Yamang, nang unang silay lumiligao, upanding tumuntong sa manga Capuloang ito, ay pinangcoang majicpit ang caniyang mga inanac, na tatauaging capatid at ipag tatangol sa ano mang manga Capanganiban tuloy bibijisin sa cajubaran, at jindi aasalin ang manga nanga sabe na sa itaas, datapoa,i, jindi tinutupad ang ganoong pinagcasundoan.

Yamang mag bujat nang una, ang E.... sa caniyang pag samsam at pag cacalat ng caniyang capangyarijan sa boong Capuloang ito, jindi gumugol ng malaquing pujunan, maguing pagod, dugo o bujay man, pagcat, ang manga Campon niyaon ay sinalubong ng malaquing capacumbabaan at tinangap nang boong pag irog, ayon sa canilang magandang pangaco at pag asang aarinig Anac at Capatid ang boong tagarito, na di lulupiguin at pag lililicjan sa manga pinag casundoan.

Yamang ang E.... ay nag tubo na at nag camal nang hindi cacaunting cayamanan sa caniyang pag jauac at pag lupig sa mga Capuloang ito.

Yamang jindi natatala sa alin mang Catoiran na ang sino man ay macapag jauac at cumamcam ng jindi niya lupa o pag aare, ay caming may areng tunay at tubo sa lupang ito na linupig at quinamcam may tunay na catoiran, huag na ang maningil nang pautang dajil sa manga gauang yaon, cun di na lamang jingin na isarile sa amin ang boong Capangyarijan sa manga Capuloang ito, bucod pa sa cami ay jindi nag cacailangan na pangjimasucan at pamunoan nang taga ibang lupa, cun ang guinagaua, gaya ngayon, ay pauang pag inis, pag lait, pag api, pag iring at pag patay.

Alinsunod sa lajat nang manga gauang capusongan, na nasasaysay sa una, cung damdamin ang matinding sugat na sa puso namin ay binucsan ng manga gauang yaon at cung noynoin ang manga catoirang nanga talata, caming nag tibay sa ibaba nitong casulatan ay nagca isang loob at panucala na bunutin sa gayong caalipinan, cadustaan, caapijan at iba pang maraming calabisan na tinitiis nitong Sangcapuloan na quinamcam at linupig nang ualang aua, matacao at dayucdoc na nag papangap Jalimao.

Upanding camtan namin ang mabuting janga nanga majicpit at mabigat na panucala, catungculang baga mat malaqui sa taglay naming lacas ay aming gaganapin mag bujat ngayon ay cami ay nag sasacdal sa mataas na Jocoman ng Maycapal at jumijinging tulungan nang caniyang daquilang lacas at capangyarijan, tuloy cami ay sumusucob at na pasasaclolo sa matapat na catoiran.

Sa pag ganap nang aming manga ipinangusap at pinagcasundoan ay nanumpa cami sa jarap nitong cagalang galang na Cataast.^.. Catipunan, sa caniya, dajil sa aming bayan, sa caniyang manga sugat na aming dinaramdan, sa caniyang icaguiguinjaua at sa cami ay nag aasal majal na ipag tatangol at gagauing mapilit ano mang mangyare na siya ay mag sarili at majiualay at di namin papayagang malupig pang muli nang nag jajauac ngayon at nang iba pang Cajarian na mangajas lumupig, at sa ganitong banal na jangad, ay aming isinasagot, sa pag ganap, ang aming catauan, bujay at manga cayamanang jinajauacan at jajauacan pa.

Sumusumpa din naman cami na aming gaganapin at ipagaganap ang mga cautusang sa juli ay inilagda at pinag caisajan nang manga guinoo na naga jajarap sa Cataastaasang Catipunang ito, na aming iguinagalang at ipinagdidiuang sa .......ica........ ng Enero isang libo ualong daan at siyam na puo at dalaua.

Manga daquilang cautosan

Sa pag tupad nang manga nalalaman sa nangungunang Pinagcasundoan ay ipinag uutos namin sa boong nasasacupan ng manga Capuloang ito, na sa capanajunan ay bibigyan nang nababagay na pangalan, at aming ipinag bibilin nang boong pag ibig na ganapin at ipaganap ang mga sumusunod na pasiya.

1^o

Isinasaysay na ang manga Capuloang ito ay jumijiualay sa............ mag bujat sa arao na ito at ualang quiniquilala at quiquilanlin pang Puno at macapangyayare cung di itong Cataastaasang Catipunan.

2 ^o

Ang Cataastaasang Catipunan ay tumatayo magbujat ngayon at siya ang magjajauac nang manga daquilang capangyarijan dito sa boong Capuloan.

3 ^o

Ang Cataast.^.. Catip.^... ay jinajauacan ngayon ng isa catauo na gaganap ng Lubjang mataas na catungcolan na Pangulo, at labing dalaua catauo naman na tauaguing manga Jaligue na pauang lalagay at mangag papasiya sa ilalim ng Capangyarijan niyaon at sa jarap ng sacsi nito, sa pagpupulong, na tatauaguing Tagaingat o Tagatangap.

4 ^o

Ang labing dalauang Jaligue ay binabajague sa tatlong Pulutong 1^o 2^o at 3^o na cung magipon ay pinamumunoan ng Lub.^.. Mat.^.. na Pangulo.

5 ^o

Bauat Pulutong ay may capangyarijang sarile at macapamamajala sa canicanilang sacop, sa ngalan ng Cataast.^.. Catip.^..

6 ^o

Bauat Pulutong ay bajalang mag jalal nang caniyang Cabig na labindalauang tauo na tatauaging Sujay.

7 ^o

Bauat Sujay ay may Catungculan din naman ng mag jalal nang labingdalauang Camay at bauat isa nito ay dalauang puoong campon na pauang mababait at may ingat natapang.

8 ^o

Ang lajat na loobin at panucalain o ipag pasiya ng alin man sa tatlong Pulutong ay ipag bibigay alam o isasanguni sa Cataast.^.. Catip.^... Gayon din naman ang gagagauin ng mga Pinuno sa capua na nacatataas sa canila.

9 ^o

Ipinagbibilin ang pitagan nang isa sa isa, gayon din naman ang ucol at magandang pagsunod nang mababa sa nacatataas sa caniya tungcol sa catungcolan, at ang manga Pinuno ay mag papatanao ng magandang gaua at tapat na Catoiran na ualang quiquilingan, upang maguing jalimbaua sa canicanilang manga campon, na mangag sisigalang sa canila.

10.

Sa manga Jaligue na mangag pupuno sa balang Pulutong ay pangu-ngunajan nang isa sa canila na ijajalal nang Lub.^.. Mat.^.. na Pangulo at yaon lamang ang paquiquialaman nito tungcol sa anomang ibig na ipag utos sa sinasacupang Pulutong.

11.

Cailan man mag caron ng anomang dajilang dapat mag tayo nang Sanguni sa jarap ng Cataastaasang Catip.^.. ay ang Pangulo mag papatauag sa manga Jaligue na mag pulong upanding mag pasiya ang isa at iba sa arao, horas at lugar na ipag bilin niyaon at capagdacay tutupdin ang gayong pabilin.

12.

Ang anim o cung dili ay tatlong Jaligue, catamtaman ng mag tayo nang Sanguni, sacaling juala ang iba, at susundin ang anomang loobin o ipag pasiya nang caramijan.

13.

Sa capanajunan at cailan mat marapatin ng Catast.^.. Catip.^.. na cailangan ang mag tayo nang isang Jocbo sa alin mang provincia na nasasacupan nitong Capuloan ay mag pupulong ang manga Guinoong Jaligue upang pag usapan ang manga na uucol sa bagay na yaon.

14.

Ang manga Pinuno ay jajarap na ualang sala tuing arao ng Sabado mag bujat sa alas 7 jangang alas 9 nang gabe sa Capua Pinuno na nacatataas, upanding mag bigay sulit dito nang caniyang catungculan at upang tumangap nang anomang bilin o cautosang ilagda ng manga lalong Mataas at tuloy ipag bibigay alam cung nacuculangan ang caniyang campon o nag jalal nang pang jalile sa culang o sa alin mang tumangal o cusang tinangal.

15.

Ang lajat ng manga tauo na nauucol sa Catip.^.. ito ay igagauad nang panunumpa na gaganap nang boong tapat at cabaitan nang canicanilang catungculan na sila,i, may tacot at namimintujo sa naturang Cataast.^..; na silay napaiilalim at napasasacop sa caniyang manga cautosan at ipag uutos pa; na ang manga ito,i, gaganapin at ipagaganap sucdang icalagot ng canilang bujay, alang alang sa pag liligtas nang canilang bayan at sa icagagaling nito sampo ng canilang manga anac.

16.

Ang panunumpa ay gagauin tulad sa ipinag bibilin sa casunod na cautosan, at igagauad sa harap nang canicanilang manga pinunong quinau-ucolan at nanga catataas sa canila.

17.

Samantalang na sa ganitong panajon nang pag jajanda sa pag jiualay nitong Capuloan ay bago tangapan ng sumpa ang sino man ay siya,i, bibinyagan ng pangalang bago na ibigay ng caniyang Puno na malapit. Pag catapos ipag uutos nito na simulan ang panunumpa sa sumusunod na paraan.

Ang Puno ay sa sumusumpa tatanong nang ganito:

Tanong - ¿ Cayong Guinoo na si (ang pangalang ibininyag ay sambitin) na inijalal na (ang catungculan) ay sumusumpang majigpit, sa ngalan nang ating Cataast.^.. Catip.^.., na siyay igagalang at ipagagalang sucdang icauala nang inyong bujay?

Sagot - Oo po sumusumpa aco na gayon ang gagauin.

T - ¿ Sumusumpa cayong majigpit sa ngalan ng Cataast.^.. Catip.^.. na gaganapin at ipagaganap ang caniyang manga cautosan at manga ipag uutos pa, sucdang etc.

S - Oo po sumusumpa aco na etc.

T - ¿ Sumusumpa cayo ng majigpit sa ngalan etc na gaganapin ninyong matapat ang inyong jinajauacang catungculan na ..... sa inyo,i, jabilin ng naturang Catip.^.. sucdang etc?

S - Oo po sumusumpa aco etc.

T - ¿ Sumusumpa cayo nang majigpit sa ngalan ng Cat.^.. Catip.^.. na ang lajat nang inyong jilig ay sa icagagaling at icajijiualay nitong ating inibig na bayan sucdang etc?

S - Oo po, sumusumpa aco etc.

Jatol: Cung matapos ay pag sabijan: Cung gayon ang inyong gagauin cayo,i, pag palain ng P. Dios at nang Cataast.^.. Catip.^.. at cung jindi cayo,i, papag dusajin, at nang may pagcaquilanlan at tibayan (firmar) ang inyong sumpa nang inyong pangalan na igugujit nang inyong tunay na dugo.

Sa ganitong pag papatibay ay ang gagaoin, sundutin nang patalim ang catauan nang sumumpa sa bandang jindi icapanganganyaya at sa catamtamang lumabas ang caunting dugo na sumapat sa pag gujit nang pangalang ibininyag, gaya nang na sabe sa una..

Cung matapos ang lajat na yaon ay babasajan ang sumumpa ng pangaral na sumusunod:

Alang-alang sa inyong camajalang taglay at sumpa na guinaua ay pag ingatan, sa ngayon jangang dumating ang capanajunang pag jiualay, na mag lijim at juag ma sinalat ang ating iguinagalang na Catipunan sampo nang caniyang manga jangad at cautosan, matuloyang maualan tayo nang bujay. Pag iingat na ito,i, jindi cadoagan, cun di isang paraan, na dapan [?] gamitin, upanding juag majadlangan ang pag sulong sa magandang tinutungo na mapajiualay itong ating Capuloan.

18.

Ynalilijim sa ngayon nang Cataast.^.. Catip.^.. ang manga ganting bijis na ibibigay sa magpaquita nang mabuting gaua, pag tupad nang catungculan, carunongan at catalasan sa mag panuncala, catapangan at cabaitan.

Ynalilijim din naman ang manga parusa na ilalapat sa manga camalian, sa balang mag lilo at bumasag nang ipinanumpa, sa balang sumalansang at mag pacasani[b?] sa manga cautosang jinajarap at jajarapin.

Dapat talastasin na ang manga matataas na catungculan at iba pang biyaya na masasarili nitong Sang Capuloan ay cacamtan unauna at ualang pagsala nang caniyang manga inanac na maquilajoc sa caniyang pag jiualay.

Pag lilicja ng Caja Real

o “Sisidlang Jare”

---------------------

19.

Sapagcat ang Cataast.^.. Catip.^.. ay ualang na lalaan, upang igugugol sa manga pag jajanda, cacailanganin, gagaoin at iba pang paraang na uucol sa pag tatangol at pag laban na mapajiualay itong SangCapuloan ay minarapat nang naturang Catip.^.. na lumicja ng isang Sisilang [sic]-Jare na sa capanajunan ay macapag papaloal sa manga pag gugugulang yaon na juag culangin nang anoman, upan din namang mairoong isaclolo sa manga asaua at anac nang sino mang culanging palad na mamatay sa ganoong panajon.

20.

Sa manga bagay na ito ay ang Catip.^.. nag bubucas mag bujat ngayon nang utang na $10.000.000 $ sampuong lacsa na caniyang pag babayaran cung dumating ang lubjang mapalad na caarauan nang pagcajiualay nitong manga Capuloan.

21.

Upang matacpang madali ang jalaga nang salapeng nasasabe sa nangungunang cautosan, ang Cataast.^.. Catip.^.. ay nag-uutos na calaquip ang malunos na tagjo,i, sa caniyang manga inanac at paaanac na pagpaloalan sa boanboan ang naturang jalaga mag bujat sa manga arao, panajon at paraan na pauang na tatala sa sumusunod na jagdan.

	Sulong
	Ps	Rs	Cs
1a Clase Pangulo 2a Clase Jaligue 3a Clase Sujay 4a Clase Camay 5a Clase Campon

22.

Ang manga Pinunong Pangulo at Jaligue ay mag susulong nang jalagang ucol pag paloalan mag bujat sa unang arao jangang icanim na macatangap nang cani-canilang Catungcolan; datapoa ay ibayo ang unang sulong.

23.

Ang ibang manga Pinuno ay ang sulong gagaoin mag bujat sa unang arao jangang sa icasumpuo na matangapan nang sumpa.

24.

Gayon din ang gagaoin nang manga Campon sa canilang pag susulong.

25.

Ang manga susunod na sulong na gagaoin ng lajat ay sisimulan sa unang arao jangang ica sampo nang boan.

26.

Samantalang uala pang inijajalal na maguing Lagacan o Tagaingat ay ang masisingil, isusulong pag daca sa Pangulo.

27.

Sa paniningil ang manga Pinuno bajalang gumanap yamang sila ang dapat managot sa pag papaloal, sacaling sa caniyang nasasacupan ay mayroong jindi macatupad ng pag bibigay nang nauucol sa caniya.

28.

Balang singil ay mag daraan sa manga pinuno mag bujat sa mababa jangang dumating sa mataas at lalaquipan nila ng isang talata na mag sasaysay nang pangalan nang manga nag bigay.

--------

English translation

Narration

Statement of the reasons for separating this Archipelago from the Mother who possesses her.

------------------

We have been impelled to separate from Sp... by her abusive behaviour, hard-heartedness, treachery and other degradations that no Mother should inflict upon any child, like the following:-

1.

The pitiless imposition of high taxes upon us, even on our bodies, even upon our produce or wealth.

2.

The expropriation of our meagre profit if we practice any industry, so that we are kept weak and prevented from bettering ourselves.

3.

The imposition of a high tariff on any goods that pass through the Customs.

4.

The refusal to permit our Archipelago to enter into treaties with Mother Sp.... and other powers like America in relation to the export and import of any and every item of commerce. As a consequence, initiative is stifled and we remain in poverty.

5.

If we are unable to pay taxes to their Treasury due to hardship, especially if investment in industry produces no profit and even deepens our debt, and if we have no money, our possessions are confiscated and there is no investigation into whether there was any profit, or exemption granted if there was a loss.

6.

Allows our means of livelihood to be snatched away from us by any nation, above all by the Chinese, who have not been educated or nurtured in decent behaviour, but only in deceit, robbery and misery.

7.

Does not treat us like her children, except in relation to punishment for any misdemeanour.

8.

Does not grant us any privileges like those she gives to her children, who are the only ones she loves.

9.

Does not create positions with salaries that are high unless they are for her children, whilst our monthly pay is meagre.

10.

Does not like us to participate in congresses or for us to have representatives in the Cortes, who could defend and assert our rights in our name, denounce the mistaken decisions of the leaders, relate how we are oppressed as a result of all their abuses and submit proposals for the welfare of this distant Archipelago.

11.

Does not give us any freedom to produce or distribute any book or document in our language that would open our eyes to beneficial pursuits and enlighten our thinking on the Arts and Sciences and other things that are not holy, so that thus we remain in blindness, and wherever we are led we are prevented from glimpsing reason and other virtues.

12.

Deems to be illicit and against the King anything that resembles a lament about her, or enumerates the mistakes, abuses and public misdemeanours of her children who are supporting her power and authority here in this Archipelago.

13.

Denounces as inimical to the Catholic Religion anyone among us who circulates writings that expose and protest against the errors committed by that organisation.

14.

Halts or delays whatever plans come from this land.

15.

Does not require her children to observe the laws given to order our affairs, so that any guilt is entirely ours.

16.

The publication of orders which solely concern the newly discovered territories, or to the people there who have not yet been subjugated, like the Joloanos. One of these orders is the new Decree which again gives still more power to the High Chief here in the Islands, so that whenever something happens that disturbs the tranquil existence and sensibilities of her loving and beloved supporters or fellow residents, any one of us who is envied because of a little learning of accomplishment or, even more so, someone who recognises and feels the wounds, the suffering of all, or has come to understand that mistakes and abuses must be fought whenever they are seen, is immediately charged and prosecuted on some pretext. Nothing will be done to investigate the allegations against him to establish whether they are true or false, because the bare allegations alone will be sufficient for the accused to be despatched forthwith into distant exile.

16[sic]

Does not allow us to publish any newspaper, especially in our language, that is not passed first to the Censor, because it is he, fellow conspirator, who is responsible for detecting whether what is said reveals the errors of the chief. That is why the news about the abuses that are committed here does not reach others, especially in Sp...., regardless of who is aggrieved. If someone has funds they could sail there and press charges, but they will not be given a hearing so as to avoid any confrontation, and still they will achieve nothing.

17.

Gross injustice, such as happens in the Office of the Ruler of these Islands, where the underlings and copy clerks are all Tagalogs and the so-called Officials and Chiefs are solely Spaniards, even though few of these chiefs know what to do. The majority do not even turn up and are out just roaming around, so the clerks are the ones left to attend to their duties. If necessary, they just add their endorsement or signature. What a great way to earn a salary....!

18.

The pretensions of the enlightened men (ilustrados) who have education and everything they desire, dear ones, but it can be seen that their habits are coarse. If the Tagalogs participate in any meeting with the Spaniards they are counted as unworthy, and sometimes even if they are as brilliant as the others they are not given a place of honour, especially if they go to visit Spanish homes. But if the Spaniards are the ones who visit Tagalog homes they expect to be received with all due honour and respect, and to be treated almost as if they are Gods. They demand this from every Tagalog they speak to, but in return they show no respect at all. Regardless of our status, regardless of whether our hair has turned white with age, they address us familiarly as “Tu”, and even insult us by calling us “blacks” or “monkeys”. Does this behaviour show fraternity? It does not. It breeds anger, and incites enmity or conflict.

19.

Honours as glorious conduct the pitiless cruelties of the officers of the Guardia Civil, both inside and outside their barracks in this capital of Manila towards the people they arrest, whether they are guilty or not, mostly men who are peaceful citizens, in order to intimidate them if once in a while they do not comply with their wishes, whether bad or good.

20.

If sometimes one of these prisoners dies, without any justice, it will always be pretended that the victim was forced to admit the denunciations or imputations against them. If they get a confession by such means, the case will be referred to the corresponding Judge or whatever authority and these Chiefs will accept that confession.

21.

Allows the friars to fornicate with women, so that in the provinces it is rare for the majority not to have children, and it is rare too that they have not violated the young women.

22.

The parents and other relatives of these women who detest this conduct have to say immediately that it did not really happen, because otherwise they will be deported far away.

Covenant

We,

Considering the wicked and perverse acts related in the foregoing narration as reasons for separating this Archipelago from....

Whereas the most important, most abundantly honourable and sublime duties of any enlightened Power are to defend her country, to safeguard its welfare, and to shed blood and even life for her country, brothers and children in order that they are not subjugated, oppressed and enslaved by another ruler.

Whereas men depend on the God the Father to achieve their desires.

Whereas the Almighty does not mandate any one of His creations to oppress and trample on another, particularly if this other has given no cause.

Whereas to defend and love one’s country is not a crime, especially if she is suffocated and enslaved by her rulers, as is happening now.

Whereas a people whose interests, needs and true and genuine desires are under overwhelming attack has just cause to bring down the rulers who behave in such a way, and if this eventuality arrives it is not lawless or treasonous, but a response forced by the flame of hardship, and what arouses the people, in a word, is the defence of true reason.

Whereas for over three hundred years this unfortunate Tagalog people has laboured under the dominion of the Spaniards, bearing great humiliation and obeying blindly, even though kept under complete slavery, dragged and submerged in vast hardship, denied loving care, weighed down by heavy burdens, and never allowed to escape.

Whereas the manner in which the Spaniard behaves and acts does nothing but wound and hurt the heart of the most peaceful and long-suffering, and whoever has a genuine love for him.

Whereas this land has been broken from the stem and withered, and shows no inclination to grow fresh shoots or spring back to life. More precisely (and a sharp mind is needed to comprehend these mysteries), this unfortunate land is like a body of which only a skeleton of fragile bones is left standing, but the body still manages to scratch deeper, and finally it sucks the last of its own flesh so that it lives no more, and so perhaps gains revenge for the oppression it has suffered.

Whereas when they were first paying court in order to tread on these Islands she solemnly promised to treat us like her godchildren, to call us brothers, to defend us from all dangers, to clothe our nakedness, and not to talk down to us, but the compact was never honoured.

Considering that from the outset, Sp… did not have to incur great expense, or even effort, blood or life in her confiscation and extension of her power in this entire Archipelago, because the subjects at that time greeted her with great humility and received her with full affection on account of her pledges that everybody here would be her Children and Brothers, that they would not be subjugated, and that the compact would not be betrayed.

Considering that Spain has prospered and accumulated not inconsiderable riches as a result of her possession and subjugation of these Islands.

Considering that no Reason can be registered why anybody should seize and confiscate land or possessions that are not hers and that we are the true owners and natives of this oppressed and subjugated land, there is no cause according to true Reason to have any debt as a result of what has happened. Our only desire is to have our own independent and complete sovereignty in these Islands. Moreover, we do not need the interference or direction of people from other lands, because if that happens, like now, the result is frustration, humiliation, enslavement, scorn and slaughter.

Having regard to all the abuses narrated above, which open deep wounds in our heart, and for the reasons enumerated here, we affirm below this document that we are of one accord and resolve to put an end to this enslavement, maltreatment, injustice and many other abuses that this subjugated Archipelago suffers at the hands of its pitiless, ravenous and bestial oppressors.

In order to ensure the success of this momentous and arduous undertaking, we henceforth have a vital duty in whatever we may accomplish with our own strength to place ourselves before the High Tribunal of the Almighty and to request the help of his great strength and power in order that we may be sheltered and succoured by true reason.

For the fulfilment of what we have discussed and covenanted, we swear before this Most Respected and Supreme Catipunan that for her, our country; for her wounds, which pain us; for her welfare, which we pledge to defend dearly, that we shall strive and fight come what may for her independence and separation. We shall not allow her to be subjugated again like she is now by any other Power who dares to invade us. In the fulfilment of this sacred cause, we shall respond with our bodies, lives and wealth, now and in the future.

We swear also that we approve and shall put into effect the rules set out below, which have been signed and agreed by the gentlemen at the fore of this Supreme Catipunan. With our respect and salutations, on _______the ________ of January one thousand, eight hundred and ninety-two.

Principal orders

For the achievement of all that is set out in the foregoing Covenant, we are ordering the entire subject population of these Islands, which in time will be given a proper name, and we are appealing to them with the utmost fervour to implement and accomplish the following decisions:

1^o

It is hereby now declared that from this day forward these Islands are separated from --------- and that no other leadership or authority shall be recognised or acknowledged other than this Supreme Catipunan.

2 ^o

The Supreme Catipunan is constituted forthwith, and will be the body that exercises sovereign power throughout the Archipelago.

Notes

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[1] Reynaldo Clemeña Ileto, Pasyon and Revolution: popular movements in the Philippines, 1840-1910 (Quezon City: Ateneo de Manila University Press, 1979), pp.102-6.