‘
HANDURAW
Readings in Philippine History
Joyce Christine D. Colon
Lesson 7
KARTILYA OF THE KATIPUNAN
Learning Objectives
At the end of the lesson, you should be able to:
1. Learn history through primary sources.
2. Interpret the primary source through critical assessment of the content and context
of the document.
3. Discuss the teachings and guiding principles of the Kartilya.
--------------------------------------------------------------------------------------------------------------------Historical Context
On July 7, 1892, Andres Bonifacio, Valentin Diaz, Teodoro Plata, Ladislao Diwa, Deodato
Arellano, and a few others, met secretly and decided to form an association called Kataastaasan,
Kagalang-galang na Katipunan nang mga Anak ng Bayan, or Katipunan for short. The preparation
for armed struggle proceeded at the same time with recruitment and gathering of arms. The
Katipunan is founded on a radical platform, it aimed to unite the country and to obtain the
independence from Spain by means of a revolution.
The Katipunan had three governing bodies which include
Kataastaasang
Sanggunian
(Supreme
Council),
the
Sangguniang Bayan (Provincial Council), and Sangguniang
Balangay (Popular Council). The Supreme Council was the
highest governing body. The Provincial Council and Popular
Council represented the province and the municipality or town.
The Supreme Council, together with the presidents of the other
two councils, constituted the Katipunan Assembly whih was the
society’s legislative body. A Judicial Council or Sangguniang
Hukuman acts as a court of justice to pass judgement on any
member who violated the rules of the society or to mediate
between quarreling factions.
The Katipunan strived to work for the liberation of the Filipino people from Spanish
oppression and friar despotism. It has three fundamental objectives: political, moral and civic.
These include working for the separation of the Philippines from Spain (political) as well as
teaching of good manners, hygiene, good morals and attacking obscurantism, religious fanaticism
and weakness of character (moral). It also promotes and encouraged the principle of self-help,
defense of the poor and the oppressed (civic). All members were urged to come to the aid of
the sick comrades and their families. In case of death, the society was to pay for the funeral
expenses.
Called as the “Brains of the Katipunan”, Emilio Jacinto was born in Tondo on Dec. 15,
1875. He was 18 years old when he joined the society. Known by his symbolic name, Pingkian,
Jacinto was appointed by Bonifacio as a commander of the Katipunan in Northern Luzon on April
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
15, 1897. He also served as an adviser of the Supremo. He and Bonifacio were like brothers and
communicated with each other when time and circumstances permitted.
He edited the newspaper, Kalayaan and wrote several literary writings using the pen
name Dimas Ilaw. Some of these include Liwanag at Dilim, Pahayag, Sa mga Kababayan, Ang
Kasalanan ni Cain, Pamahalaan at Hukuman ng Silangan , among others. Realizing the relevance
of a primer to indoctrinate the members of the society in its ideals, Jacinto wrote the Kartilya. It
was printed as a small pamphlet and given to the members of the Katipunan. The term was
derived from the Spanish cartilla which was a primer used for grade school during the Spanish
period. The Kartilya was the Katipunan’s code of conduct.
Emilio Jacinto died on April 6, 1899.
Kartilya ng Katipunan
(Tagalog Text)
Katipunan Nanag Manga A.N.B.
Sa may nasang Makisanib sa Katipunang Ito
Sa pagkakailangan, na ang lahat na nagiibig pumasuk sa katipunang ito ay magkaroon ng
lubos ba pananalig at kaisipan sa mga layong tinutungo at mga kaaralang pinaiiral, minarrapat na
ipakilala sa kanila ang mag bagay na ito, at ng bukas makalawa’y huwag silang magsisis at
tuparing maluag sa kalooban ang kanilang mga tungkulin.
Ang kabagayang pinaguusig ng katipunang ito ay lubos na dakila at mahalag, papagisahin
ang loob at kaisipan ng lahat ng tagalog (*) sa pamamagitan ng isnag mahigpit na panunumpa,
upang sa pagkakaisang ito’y magkalakas na iwasak ang masinsing tabing na nakabubulag sa
kaisipan at matuklasan ang tunay na landas ng Katuiran at Kaliwanagan.
Dito’y isa sa mga kaunaunahang utos, ang tunay na pagibig sa baying tinubuan at lubos
na pagdadamayan ng isa’t isa.
Maralita, mayaman, mangmang, marunong, lahat dito’y magkakapantay at tunay na
magkakapatid.
Kapagkarakang mapusok ditto ang sino man, tataligdan pili tang buhalhal na kaugalian, at
paiilalim sa kapangyarihan ng mga banal na utos ng katipunan.
Ang gawang lahat na laban sa kabanalan at kalinisan, dito’y kinasusuklaman; kaya’t sa
bagay na ito’y ipinaiilalim sa masigasig na pakikibalita ang kabuhayan ng sinumang nag-iibig
makisanib sa katipunang ito.
Kung ang hangad ng papasok dito’y ang tumalastas lamang ng mga kalihiman nito, o ang
ikagiginhawa ng sariling katawan, o ang kilalanin ang mga naririto’t nang maipagbili sa isang dakot
na salapi, huwag magpatuloy sapagkat dito’y bantain lamang ay talastas na ng makapal na
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
nakikiramdam sa kanya at karaka-rakang nilalapatan ng mabisang gamut na laan sa mga sukaban.
Dito’y gawa ang hinahanap at gawa ang tinitingnan; kaya’t hindi dapat pumasok ang di
makagagawa, kahit magaling magsalita.
Ipinauunawa din na ang mga katungkulang ginaganap ng lahat ng napaaanak sa
katipunang ito ay lubhang mabibigat, lalong lalo na kung gugunitain na di mangyayaring
maiiwasan at walang kusang pagkukulang na di aabutin ng kakila-kilabot na kaparusahan.
Kung ang hangad ng papasok dito ay ang siya’y abuluyan o ang ginhawa’t malayaw na
katahimikan ng katawan, huwag magpatuloy sapagkat mabigat na mga katungkulan ang
matatagpuan, gaya ng pagtangkilik sa mga naaapi at madaluhong na pag-usig sa lahat ng
kasamaan. Sa bagay na ito ay aabutin ang maligalig na pamumuhay.
Di kaila sa kangino pa man ang mga nagbalang kapahamakan sa mga Tagalog na nakaisip
nitong mga banal na kabagayan (at hindi man) at ang mga pahirap na ibinibigay ng naghaharing
kalupitan, kalikuan, at kasamaan.
Talastas din naman ng lahat ang pangangailangan sa salapi na sa ngayo’y isa sa mga unang
lakas na maaasahang magbibigay-buhay sa lahat. Sa bagay na ito, kinakailangan ang lubos na
pagtupad sa mga pagbabayaran – piso sa pagpasok at sa buwan-buwan ay sikapat. Ang salaping
ito’y ipinagbibigay-alam ng nag-iingat sa tuwing kapanahunan, bukod pa sa mapagsisiyasat ng
sinuman kailanma’t ibigin. Di makikilos ang salaping ito kundi pagkayarian ng karamihan.
Ang lahat ng ipinagsaysay ay dapat gunitain at mahinahong pagbulay-bulayin sapagkat di
magaganap at di matitiis ng isang walang tunay na pag-ibig sa tinubuang lupa at tunay na
adhikaing tangkilikin ang Kagalingan.
At nang lalong mapagtimbang ang sariling isip at kabaitan, basahin ang sumusunod na
MGA ARAL NG KATIPUNAN NG MGA A.N.B
Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na
walang lilim, kundi damong makamandag.
Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang nasang
gumawa ng kagalingan, ay di kabaitan.
Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at ang isukat
ang bawat kilos, gawa’t pangungusap sa talagang Katuiran.
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay; mangyayaring
ang isa’y higtan sa dunong, sa yaman, sa ganda…; ngunit di mahihigtan sa pagkatao.
Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may hamak na
kalooban inuuna ang pagpipita sa sarili sa puri.
Sa taong may hiya, salita’y panunumpa.
Huag mong sasayangin ang panahun; ang yamang nawala’y magyayaring magbalik;
nguni’t panahong nagdaan na’y di na muli pang magdadaan.
Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang
dapat ipaglihim.
Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak; kung
ang umaakay ay tungo sa sama, ang patutunguhan ng iaakay ay kasamaan din.
Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang katuang
at karamay sa mga kahirapan nitong kabuhayan; gamitan mo ng buong pagpipitagan
ang kaniyang kahinaan, at alalahanin ang inang pinagbuhata’t nagiwi sa iyong
kasangulan.
Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin sa asawa,
anak, at kapatid ng iba.
Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha,
wala sa pagkaparing kahalili ng Dios wala sa mataas na kalagayan sa balat ng lupa;
wagas at tunay na mahal na tao, kahit laking gubat at walang nababatid kundi ang
sariling wika, yaong may magandang asal, may isang pangungusap, may dangal at puri;
yaong di napaaapi’t di nakikiapi; yaong marunong magdamdam at marunong lumingap
sa bayang tinubuan.
Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na Kalayaan
dito sa kaabaabang Sangkalupuan, at sabugan ng matamis niyang liwanag ang
nangagkaisang magkalahi’t magkakapatid ng ligaya ng walang katapusan, ang mga
ginugol na buhay, pagud, at mga tiniis na kahirapa’y labis nang natumbasan. Kung lahat
ng ito’y mataruk na ng nagiibig pumasuk at inaakala niyang matutupad ang mga
tutungkulin, maitatala ang kaniyang ninanasa sa kasunod nito.
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
Teachings of the Katipunan of the Sons of the People
The life that is not consecrated to a lofty and reasonable purpose is a tree without
shade, if not a poisonous weed.
A good deed that springs from a desire for personal profit and not from a desire to do
good is not kindness.
True greatness consists in being charitable, in loving one’s fellowmen and in adjusting
every moment, deed and word to true Reason.
All men are equal, be the color of their skin black or white. One may be superior to
another in knowledge, wealth and beauty, but cannot be superior in being.
He who is noble prefers honor to personal gains; he who is mean prefers personal profit
to honor.
To a man with a sense of shame, his word is inviolate.
Don’t fritter away time; lost riches may be recovered, but time lost will never come
again.
Defend the oppressed and fight the oppressor.
An intelligent man is he who is cautious in speech and knows how to keep the secrets
that must be guarded.
In the thorny path of life, man is the guide of his wife and children, is he who guides
moves toward evil, they who are guided likewise move toward evil.
Think not of a woman as a thing merely to while away time with, but as a helper and
partner in the hardships of life. Respect her in her weakness, and remember the mother
who brought you into this world and who cared for you in your childhood.
What you do not want done to your wife, daughter, and sister, do not do to the wife,
daughter, and sister of another.
The nobility of man does not consist in being a king, nor in the highness of the nose and
the whiteness of the skin, nor in being a priest representing God, nor in the exalted
position on this earth, but pure and truly noble is he who, though born in the woods, is
possessed of an upright character; who is true to his words, who has dignity and honor,
who does not oppress and does not help those who oppress, who knows how to look
after and love the land of his birth.
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
When these doctrines spread and the Sun of beloved liberty shines with brilliant
effulgence on these unhappy isles and sheds its soft rays upon the united people and
brothers in everlasting happiness, the lives, labors, and sufferings of those who are gone
shall be more than recompensed.
Analysis
The Kartilla can be classified into two categories; one, rules that will make the member
an upright individual and second, rules that will guide the way they treat other people. It is also
established not only as rules for the members but as well as the principles for the Filipinos once
independence had been achieved. The document is reflective of the Katipunan’s recognition of
the inherent equality between and among men regardless of race, occupation or status in life. It
also shows the influence of prevailing liberal ideas in the 19 th century such as freedom, equality
and liberty.
Many of the tenets of the Kartilla were reflective of the
very things that they were fighting for under the yoke of Spanish
colonization. One of these is the importance of respecting
women. The men of the Katipunan are in touch with indigenous
concepts of gender complementarity. Andres Bonifacio and
other revolutionaries were more egalitarian. Bonifacio sees the
woman as a “companion in life” while Apolinario Mabini, on the
other hand, sees female suffrage on the same basis as that of
the males. Jacinto in his Kartilla encouraged his brethren to not
regard women as a mere plaything but rather as a partner and
one who shares in the difficulties of their lives. The membership
of the Katipunan also includes women.
Contrary to the usual generalizations, the Katipunan is
not solely composed of individuals coming from the masses. One
has to remember that during the first phase of the revolution – Filipinos, rich and poor, ilustrados
and less educated, found themselves united in an opportunity to participate in the anti-colonial
struggle and to remove Spanish tyranny. With the creation of the Katipunan, the leadership of
the society from 1892 to May 1897 may be classified as lower to middle class. The original
members of the Katipunan’s women’s chapter suggest that they too may be classified as lower
to middle class. These include Josefa and Trinidad Rizal (sisters of Jose Rizal), Angelica Lopez y
Rizal and Delfina Herbosa y Rizal (both nieces of Rizal). They belong to the educated and
propertied lineage. Gergoria de Jesus, Andres Bonifacio’s second wife, was the daughter of a
gobernadorcillo in the town of Caloocan. Moreover, she was also the grandniece of Gen. Mariano
Alvarez who was a member of the municipal elite of Cavite. Bonifacio’s social origin also suggests
that he comes from the lower-middle class.
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON
REFERENCES
Agoncillo, Teodoro. History of the Filipino People, 8th ed. Manila: C and E Publishing, Inc.,
2012.
Best, Jonathan. 19th Century Philippine Photography, Kasaysayan: The Story of the Filipino
People, Vol. 4. Manila: Asia Publishing Company Limited, 1998.
Blair, Emma Helen and James Alexander Robertson, Customs of the Tagalogs, The Philippine
Islands
1493-1898,
1588-1591,
Vol.
VII.
Accessed
at
https://www.gutenberg.org/files/13701/13701-h/13701-h.htm on August 22, 2020.
___________________________________________, Magellan’s Voyage Around the World. The
Philippine Islands
Candelaria, John and Veronica Alporha. Readings in Philippine History, Manila: Rex Printing
Company, Inc., 2018.
Funtecha, Henry and Melanie Padilla. A Study Guide in Philippine History, Manila: Rex Printing
Company, Inc., 2010.
Laureano, Felix. Recuerdos de Filipinas. Manila: Cacho Publishing House, 2001.
Owen, Norman. Maria Clara and the Market: Women and Change in the 19th Century Philippines,
UP Diliman Asian Studies Journal, 2007.
Rodriguez, Felice Noelle R. Diccionarios, Vocabularios, Sermones, Kasaysayan: The Story of the
Filipino People, Vol. 3., Manila: Asia Publishing Company Limited, 1998.
Torres, Jose Victor. Batis: Sources in Philippine History, Manila: C&E Publishing Incorporated,
2018.
Vergara, Benito. Displaying Filipinos: Photography and Colonialism in Early 20th-Century,
Philippines, Manila: U.P. Press, 1995.
Villanueva, Frank. Bugasong to Barcelona: Life and Works of Felix Laureano, First Filipino
Photographer, College of Arts and Sciences & Center for West Visayan Studies, U.P.
Visayas, 2015.
READINGS IN PHILIPPINE HISTORY
JOYCE CHRISTINE D. COLON