First Voyage Around the World PDF

LESSON PRESENTATION "First Voyage Around the World" of Antonio Pigafetta and Emilio Jacinto's "Kartilya ng Katipunan." The historian's primary tool for understanding and interpreting the past is the historical sources. Historical sources ascertain...

LESSON PRESENTATION "First Voyage Around the World" of Antonio Pigafetta and Emilio Jacinto's "Kartilya ng Katipunan." The historian's primary tool for understanding and interpreting the past is the historical sources. Historical sources ascertain historical facts. Such facts are then analyzed and interpreted by the historian to weave the historical narrative. Writers and historians who study certain historical subjects and events need to use various primary sources to weave the narrative. Primary sources, as discussed in the preceding chapter, consist of documents, memoirs, accounts, and other materials produced during the period of the event or subject being studied. A Summary of the First Voyage Around the World by Ferdinand Magellan by Antonio Pigafetta Antonio Pigafetta, an Italian nobleman, accompanied Ferdinand Magellan in his fateful circumnavigation of the world. Pigafetta’s travelogue is one of the most important primary sources in the study of the pre-colonial Philippines. His account was also a significant contribution to the events leading to the arrival of Magellan in the Philippines, his encounter with local leaders, and his death at the hands of Lapulapu’s forces in the Battle of Mactan. Pigafetta’s account was also written from the perspective of Pigafetta himself. It was a product of the context of its production. After Pigafetta returned to Italy, The First Voyage Around the World by Magellan was published. Ferdinand Magellan · According to Pigafetta’s account, their fleet reached what he called the Ladrones Islands or the Ïslands of the Thieves.” The Ladrones Islands is presently known as the Marians Islands. These islands are located south-southeast of Japan, west-southwest of Hawaii, north of New Guinea, and east of the Philippines. · Pigafetta reported that they reached the isle of Zamal, now Samar. However, Magellan decided to land on another uninhabited island for greater security. On March 18, after resting for a few days, nine men came to them. They showed joy and eagerness in seeing them. · Magellan realized that the men were hospitable and welcomed them with food, drinks, and gifts. In turn, the natives gave them fish, palm wine, figs, and two couches. With so much amazement and fascination, Pigafetta detailed the palm tree, that bore fruits named cocho, and wine. He also described the tree as a coconut. · Pigafetta characterized the people as "very hospitable and amiable." The people willingly and proudly showed them the place which was composed of so many islands. · The fleet sailed to Humunu Island (Homonhon) and referred to this island as the "Watering Place of Good Signs.” It was also in this place that Pigafetta discovered the first signs of gold on the island. Before they leave, Pigafetta named the island "The Archipelago of St. Lazarus. · “On March 25th, Pigafetta recounted that they say two balanghais (balangay), a longboat full of people in Mazzava/Mazaua. Magellan declined when he was offered a bar of gold and a chest of ginger by the king of the balangay. Through the interpreter, Magellan asked the king for money for his ships' needs and explained that he came to the island as a friend and not as an enemy. Ferdinand Magellan (1519 -1521) · Magellan offered gifts of robes in Turkish fashion, a red cap, and gave the people knives and mirrors. He boasted of his men in armor who could not be struck with swords and daggers. He also showed the king his weapons, helmets, and artilleries. · The king introduced his brother, who was also a king on another island, to Magellan. When they went to the island, Pigafetta reported that they saw mines of gold. The gold was abundant because parts of the ship and the second king's house were made of gold. · The king was named Raia Calambu, king of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siaga. · On March 31st, which happened to be Easter Sunday, Magellan ordered the chaplain to preside a Mass by the shore. When the mass was over, Magellan ordered that the cross be brought with nails and crowns in place. · The king agreed and allowed Magellan's men to plant the cross. This Mass is considered in history as the first Mass in the Philippines, and the cross was named the Magellan's Cross still preserved at the present day. First Mass in the Philippines · After seven days, Magellan and his men decided to move and look for islands where they could acquire more supplies and provisions. They learned of Ceylon's islands (Leyte), Bohol, and Zzubu (Cebu) and intended to go there. · On April 7th of the same year, Magellan and his men reached the port of Cebu. The king of Cebu, through Magellan’s interpreter, demanded that they pay tribute as was customary, but Magellan refused. · The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported that the people took pleasure in Magellan's Speech. Magellan preached about their faith further, and people were reportedly convinced. · Pigafetta wrote that their men were overjoyed seeing that the people wanted to become Christians willingly and that they did it out of their free will and were not forced or intimidated. · On the 14th of April, Magellan spoke to the king and encouraged him to be a good Christian by burning all of the idols and worshiping the cross instead. He was then baptized as a Christian.  · On the 26th of April, Magellan was asked by Zula, a principal man from the island of Mactan, for a boat full of men so that he could fight the chief of Mactan named Silapulapu (Lapulapu). · Magellan offered three boats instead and expressed his desire to go to Mactan himself to fight the said chief. It was daylight when the forces of Magellan arrived in Mactan. Magellan's men were only 49 while those on the island of Mactan were estimated to be 1,500. · The Islanders, perceiving that the bodies of the enemies were protected with armor, aimed for their legs instead. Magellan lost the battle and died from a poisoned arrow pierced in his right leg. The Battle of Mactan · Pigafeta also said that the king of Cebu, who was baptized, could have been sent. However, Magellan instructed him not to join the battle and stay in the balangay and watch the battle. To retrieve Magellan's body, t · The king offered the people of Mactan gifts of any value and amount in exchange but the Mactan chief refused to claim that they wanted the body of Magellan to serve as a memento of their victory. Duarte Barbosa was then elected by Magellan's men as the new captain. Analysis of Pigafetta’s Chronicle  The chronicle of Pigafetta is considered one of the most cited documents by historians who wished to study the pre-colonial Philippines. Being one of the earliest written accounts, Pigafetta was seen as a credible source for a period before being unchronicled and undocumented. Being considered the earliest detailed documentation, it was believed that Pigafetta’s writings account for the "purest" pre-colonial society. Pigafetta’s work is of great importance in the study and writing of Philippine history. The reader needs to understand that, in the case of Pigafetta, he was a chronicle assigned by the King of Spain to document and accompany a voyage intended to expand the Spanish empire. Pigafetta was also of noble descent and came from a wealthy family in Italy. In reading Pigafetta’s description of the people, one must keep in mind that he was coming from the sixteenth-century European perspective. Therefore, the reader might observe how Pigafetta, whether explicitly or implicitly regarded the indigenous belief systems and way of life as inferior to that of Christianity and the Europeans. He would always remark on the natives' nakedness and how he was amazed by the native's exotic culture. He also noticeably emphasized the natives' amazement and illiteracy of European artillery, merchandise, and other goods. Similarly, Pigafetta repeatedly mentioned the abundance of spices like ginger and precious metals like gold. Pigafetta based his observations and assessments of the indigenous cultures on European standards. Pigafetta’s perspective was too narrow. He didn't realize that such attire was only appropriate to the tropical climate of the islands. It should be understood that such observations were based on the context of Pigafetta and his era. Other belief systems that differ from that of Christianity were perceived to be blasphemous and barbaric, even demonic. Aside from this, the sixteenth-century European economy was mercantilist. The obsession with spices might be odd for Filipinos because of its ordinariness in the Philippines, but  understanding the context would reveal that spices were scarce in Europe and were seen as prestige goods. In that era, Spain and Portugal coveted the Spice Islands' control because it would have led to a particular increase in wealth, influence, and power. These contexts should be used and understood to have a more qualified reading of Pigafetta’s account. SELF-REFLECTION QUESTIONS 1. Based on your critical analysis, identify some points with which you disagree about the Filipino people before Spanish colonization. 2. Do you think some of the observed characteristics of the culture and practices of the early Filipinos still exist nowadays? The KKK and the “Kartilya ng Katipunan” The organization Kataastaasan, Kagalanggalangan Katipunan ng Mga Anak ng Bayan (KKK), or Katipunan is considered ostensibly the most imperative association that shaped the history of the Philippines. While being hostile to associations, frontier developments, and endeavors had just been built up hundreds of years before the creation of the Katipunan; it was just this association that imagined the accompanying; 1. A united Filipino nation would revolt against the Spaniards for the country's total independence from Spain. 2. Previous armed revolts had already occurred before the foundation of the Katipunan. However, not one of them dreamed of a unified Filipino nation would revolt against the colonizers.  Katipunan formed a complex structure and a defined value system that would guide the organization as a collection aspiring for a single goal. The Kartilya ng Katipunan is one of the critical Katipunan documents. Manga Aral Nang Katipunan" was the original title of the document. Emilio Jacinto wrote the document in the year 1896. Jacinto joined the movement at the age of 18 years old. He was then a law student at the Universidad de Santo Tomas. Despite his youth, Bonifacio recognized Jacinto's value and intellect so much so that upon seeing that the Kartilya created by Jacinto was better than the one he wrote, he immediately favored the so-called Kartilya to be dispensed to their co-Katipuneros. Jacinto was assigned as the secretary of the organization and took charge of the short-lived printing press of the Katipunan. Bonifacio created an underground secret society using secret passwords and codes called the Katipunan in 1892. Kataas-taasang, Kagalang-galangang Katipunan ng mga Anak ng Bayan (Supreme and Venerable Society of the Children of the Nation) furnished the rallying point for the people's agitation for freedom, independence and equality. The Kartilla can be treated as Katipunan's code of conduct. It contains fourteen rules that instruct how a Katipunero should behave, and which specific values he should uphold. Generally, the rules stated in the Kartilya can be classified into two. The first group contains the rules that will make the member an upright individual, and the second group contains the rules that will guide the way he treats his fellow men.. MGA ARAL NG KARTILYA NG KATIPUNAN (The Katipunan Code of Conduct) 1. A life that is not allowed for a lofty and reasonable purpose is a tree without shade if not a poisonous weed. 2. To do good for one's gain and not for its own sake is not a virtue. 3. It is rational to be charitable and love one's fellow creature and to adjust one's conduct, acts, and words to what is in itself reasonable.  4. Whether our skin is white or black, we are all born equal: superiority in knowledge, wealth, and beauty are to be understood, but not superiority by nature. 5. The honorable man prefers honor to personal gain, and the scoundrel, gain to honor. 6. To the honorable man, his word is sacred. 7. Do not waste thy time: wealth can be regained but not time lost. 8. Defend the oppressed and fight the oppressor before the law or in the field. 9. The prudent man is sparing in words and faithful in keeping secrets. 10. On the thorny path of life, man is the guide of a woman ("parents") and the offspring, and if the guide leads to the precipice, those he guides will also go there. 11. You should not look upon a woman as a mere plaything, but as a faithful partner who will share with you the sufferings of life; her (physical) weakness will increase your interest in her, and she will remind you of the mother who bore you and reared you. 12. What you do not desire to do unto your wife, children, brothers, and sisters that do not come unto the wife, children, brothers, and sisters of thy neighbor. 13. Man is worth more not because he is a king, not because his nose is aquiline, and his color is not white, because he is a priest, a servant of God, or because of the high status that he enjoys in life, but he is worth most who is a human being of verified and true value, who makes good, keeps his promises, is worthy and honest; he who is not oppressed nor consent to be oppressed, he who loves and cherishes his fatherland, though he is born in the wilderness and know no tongue his own. 14. When the rules of conduct shall be known to everybody, the longed-for sun of Liberty shall rise brilliantly over this most unhappy portion of the globe. The rays shall disperse everlasting joy on the coalesced brethren of the same rays, the lives of those who are no longer here, the fatigues, and the well-paid sufferings. If anyone who wishes to join (the Katipunan) has infused himself with all this and believes he will be able to do what will be his duties, he may fill out the application for admission. As the primary governing document, which determines the rules of conduct in the Katipunan, correctly understanding the Kartilya will help understand the values, ideals, aspirations, and even the ideology of the organization. Analysis of the “Kartilya ng Katipunan” As a document written for a fraternity whose primary objective is to overthrow a colonial regime, the content and provisions of the Kartilya can be discussed as a reaction and response to a particular value system that they found despicable in the present state of things that they struggled against. The fourth and the thirteenth rules in the Kartilya are an invocation of the inherent equality among men regardless of occupation, race, or status. In the context of the Spanish colonial era where the Indios were treated as inferior to the white Europeans, the Katipunan saw to it that the alternative order that they wished to promulgate through their revolution necessarily destroyed this kind of unjust hierarchy. Equality, tolerance, freedom, and liberty were values that emerged in the eighteenth-century French Revolution, which spread throughout Europe and reached the educated class of the colonies. Various provisions in the Kartilya repeatedly emphasized the importance of honor in words and actions. The teaching of the Katipunan on how women should be treated with honor and respect, while positive in many respects and certainly a significant stride from the practice of raping and physically abusing women, can still tell the Katipunan's secondary regard for women concerning men. It can be debated that Katipunan's recognition of women as essential teammates in the struggle, as indicated not just in Kartilya but also in the organizational structure of the fraternity where a women's unit was established, is an endeavor advanced for its time. The Kartilya was instructive not just of the Katipunan's conduct toward other people, but also for the members' development as individuals in their rights. The rules of the Kartilya can be classified as either directed to how one should treat his neighbor or to how one should develop and conduct oneself. Kartilya’s teachings on honoring one's word and not wasting time are teachings directed toward  self-development. At the same time, the rules on treating the neighbor's wife, children, and brother the way you want yours to be treated are instructions on how Katipuneros should treat and regard their neighbors. Supplementary Materials To gain more information on our topic. Kindly access the link below: Ferdinand Magellan - 1st Circumnavigation of the Earth https://www.youtube.com/watch?v=ylwiOLab5AA Ang Kartilya ng Katipunan https://www.youtube.com/watch?v=0QQGZFXaQgQ https://wwwyoutube.com/watch?v=4q_OH0lnNV8 https://www.youtube.com/watch?v=4q_OH0lnNV8&t=65s SUMMARY As one of the earliest written accounts, Antonio Pigafetta was seen as a credible source for a period, which was unchronicled and undocumented. As one of the earliest detailed documentation, it was believed that Pigafetta’s writings account for the “purest” pre-colonial society. Pigafetta’s work is of great importance in the study and writing of Philippine history. However, there needs to be a more nuanced reading of the source within a contextual backdrop. Recognition must be done of certain biases on the author and his identity, loyalties, and the situation that he was in; and how it affected the text that he produced./  As a document written for a fraternity whose primary objective is to overthrow a colonial regime, we can discuss the content and provisions of the Kartilya as a reaction and response to a particular value system that they found despicable in the present state of things that they struggled against. The proper reading of the Kartilya will reveal a more thorough understanding of the Katipunan and its significant role in the revolution and the unfolding of Philippine history, as we know it. LESSON PRESENTATION "First Voyage Around the World" of Antonio Pigafetta and Emilio Jacinto's "Kartilya ng Katipunan." The historian's primary tool for understanding and interpreting the past is the historical sources. Historical sources ascertain historical facts. Such facts are then analyzed and interpreted by the historian to weave the historical narrative. Writers and historians who study certain historical subjects and events need to use various primary sources to weave the narrative. Primary sources, as discussed in the preceding chapter, consist of documents, memoirs, accounts, and other materials produced during the period of the event or subject being studied. A Summary of the First Voyage Around the World by Ferdinand Magellan by Antonio Pigafetta Antonio Pigafetta, an Italian nobleman, accompanied Ferdinand Magellan in his fateful circumnavigation of the world. Pigafetta’s travelogue is one of the most important primary sources in the study of the pre-colonial Philippines. His account was also a significant contribution to the events leading to the arrival of Magellan in the Philippines, his encounter with local leaders, and his death at the hands of Lapulapu’s forces in the Battle of Mactan. Pigafetta’s account was also written from the perspective of Pigafetta himself. It was a product of the context of its production. After Pigafetta returned to Italy, The First Voyage Around the World by Magellan was published. Ferdinand Magellan · According to Pigafetta’s account, their fleet reached what he called the Ladrones Islands or the Ïslands of the Thieves.” The Ladrones Islands is presently known as the Marians Islands. These islands are located south-southeast of Japan, west-southwest of Hawaii, north of New Guinea, and east of the Philippines. · Pigafetta reported that they reached the isle of Zamal, now Samar. However, Magellan decided to land on another uninhabited island for greater security. On March 18, after resting for a few days, nine men came to them. They showed joy and eagerness in seeing them. · Magellan realized that the men were hospitable and welcomed them with food, drinks, and gifts. In turn, the natives gave them fish, palm wine, figs, and two couches. With so much amazement and fascination, Pigafetta detailed the palm tree, that bore fruits named cocho, and wine. He also described the tree as a coconut. · Pigafetta characterized the people as "very hospitable and amiable." The people willingly and proudly showed them the place which was composed of so many islands. · The fleet sailed to Humunu Island (Homonhon) and referred to this island as the "Watering Place of Good Signs.” It was also in this place that Pigafetta discovered the first signs of gold on the island. Before they leave, Pigafetta named the island "The Archipelago of St. Lazarus. · “On March 25th, Pigafetta recounted that they say two balanghais (balangay), a longboat full of people in Mazzava/Mazaua. Magellan declined when he was offered a bar of gold and a chest of ginger by the king of the balangay. Through the interpreter, Magellan asked the king for money for his ships' needs and explained that he came to the island as a friend and not as an enemy. Ferdinand Magellan (1519 -1521) · Magellan offered gifts of robes in Turkish fashion, a red cap, and gave the people knives and mirrors. He boasted of his men in armor who could not be struck with swords and daggers. He also showed the king his weapons, helmets, and artilleries. · The king introduced his brother, who was also a king on another island, to Magellan. When they went to the island, Pigafetta reported that they saw mines of gold. The gold was abundant because parts of the ship and the second king's house were made of gold. · The king was named Raia Calambu, king of Zuluan and Calagan (Butuan and Caragua), and the first king was Raia Siaga. · On March 31st, which happened to be Easter Sunday, Magellan ordered the chaplain to preside a Mass by the shore. When the mass was over, Magellan ordered that the cross be brought with nails and crowns in place. · The king agreed and allowed Magellan's men to plant the cross. This Mass is considered in history as the first Mass in the Philippines, and the cross was named the Magellan's Cross still preserved at the present day. First Mass in the Philippines · After seven days, Magellan and his men decided to move and look for islands where they could acquire more supplies and provisions. They learned of Ceylon's islands (Leyte), Bohol, and Zzubu (Cebu) and intended to go there. · On April 7th of the same year, Magellan and his men reached the port of Cebu. The king of Cebu, through Magellan’s interpreter, demanded that they pay tribute as was customary, but Magellan refused. · The following day, Magellan spoke before the people of Cebu about peace and God. Pigafetta reported that the people took pleasure in Magellan's Speech. Magellan preached about their faith further, and people were reportedly convinced.  · Pigafetta wrote that their men were overjoyed seeing that the people wanted to become Christians willingly and that they did it out of their free will and were not forced or intimidated. · On the 14th of April, Magellan spoke to the king and encouraged him to be a good Christian by burning all of the idols and worshiping the cross instead. He was then baptized as a Christian. · On the 26th of April, Magellan was asked by Zula, a principal man from the island of Mactan, for a boat full of men so that he could fight the chief of Mactan named Silapulapu (Lapulapu). · Magellan offered three boats instead and expressed his desire to go to Mactan himself to fight the said chief. It was daylight when the forces of Magellan arrived in Mactan. Magellan's men were only 49 while those on the island of Mactan were estimated to be 1,500. · The Islanders, perceiving that the bodies of the enemies were protected with armor, aimed for their legs instead. Magellan lost the battle and died from a poisoned arrow pierced in his right leg. The Battle of Mactan · Pigafeta also said that the king of Cebu, who was baptized, could have been sent. However, Magellan instructed him not to join the battle and stay in the balangay and watch the battle. To retrieve Magellan's body, t · The king offered the people of Mactan gifts of any value and amount in exchange but the Mactan chief refused to claim that they wanted the body of Magellan to serve as a memento of their victory. Duarte Barbosa was then elected by Magellan's men as the new captain. Analysis of Pigafetta’s Chronicle  The chronicle of Pigafetta is considered one of the most cited documents by historians who wished to study the pre-colonial Philippines. Being one of the earliest written accounts, Pigafetta was seen as a credible source for a period before being unchronicled and undocumented. Being considered the earliest detailed documentation, it was believed that Pigafetta’s writings account for the "purest" pre-colonial society. Pigafetta’s work is of great importance in the study and writing of Philippine history. The reader needs to understand that, in the case of Pigafetta, he was a chronicle assigned by the King of Spain to document and accompany a voyage intended to expand the Spanish empire. Pigafetta was also of noble descent and came from a wealthy family in Italy. In reading Pigafetta’s description of the people, one must keep in mind that he was coming from the sixteenth-century European perspective. Therefore, the reader might observe how Pigafetta, whether explicitly or implicitly regarded the indigenous belief systems and way of life as inferior to that of Christianity and the Europeans. He would always remark on the natives' nakedness and how he was amazed by the native's exotic culture. He also noticeably emphasized the natives' amazement and illiteracy of European artillery, merchandise, and other goods. Similarly, Pigafetta repeatedly mentioned the abundance of spices like ginger and precious metals like gold. Pigafetta based his observations and assessments of the indigenous cultures on European standards. Pigafetta’s perspective was too narrow. He didn't realize that such attire was only appropriate to the tropical climate of the islands. It should be understood that such observations were based on the context of Pigafetta and his era. Other belief systems that differ from that of Christianity were perceived to be blasphemous and barbaric, even demonic. Aside from this, the sixteenth-century European economy was mercantilist. The obsession with spices might be odd for Filipinos because of its ordinariness in the Philippines, but  understanding the context would reveal that spices were scarce in Europe and were seen as prestige goods. In that era, Spain and Portugal coveted the Spice Islands' control because it would have led to a particular increase in wealth, influence, and power. These contexts should be used and understood to have a more qualified reading of Pigafetta’s account. SELF-REFLECTION QUESTIONS 1. Based on your critical analysis, identify some points with which you disagree about the Filipino people before Spanish colonization. 2. Do you think some of the observed characteristics of the culture and practices of the early Filipinos still exist nowadays? The KKK and the “Kartilya ng Katipunan” The organization Kataastaasan, Kagalanggalangan Katipunan ng Mga Anak ng Bayan (KKK), or Katipunan is considered ostensibly the most imperative association that shaped the history of the Philippines. While being hostile to associations, frontier developments, and endeavors had just been built up hundreds of years before the creation of the Katipunan; it was just this association that imagined the accompanying; 1. A united Filipino nation would revolt against the Spaniards for the country's total independence from Spain. 2. Previous armed revolts had already occurred before the foundation of the Katipunan. However, not one of them dreamed of a unified Filipino nation would revolt against the colonizers.  Katipunan formed a complex structure and a defined value system that would guide the organization as a collection aspiring for a single goal. The Kartilya ng Katipunan is one of the critical Katipunan documents. Manga Aral Nang Katipunan" was the original title of the document. Emilio Jacinto wrote the document in the year 1896. Jacinto joined the movement at the age of 18 years old. He was then a law student at the Universidad de Santo Tomas. Despite his youth, Bonifacio recognized Jacinto's value and intellect so much so that upon seeing that the Kartilya created by Jacinto was better than the one he wrote, he immediately favored the so-called Kartilya to be dispensed to their co-Katipuneros. Jacinto was assigned as the secretary of the organization and took charge of the short-lived printing press of the Katipunan. Bonifacio created an underground secret society using secret passwords and codes called the Katipunan in 1892. Kataas-taasang, Kagalang-galangang Katipunan ng mga Anak ng Bayan (Supreme and Venerable Society of the Children of the Nation) furnished the rallying point for the people's agitation for freedom, independence and equality. The Kartilla can be treated as Katipunan's code of conduct. It contains fourteen rules that instruct how a Katipunero should behave, and which specific values he should uphold. Generally, the rules stated in the Kartilya can be classified into two. The first group contains the rules that will make the member an upright individual, and the second group contains the rules that will guide the way he treats his fellow men.. MGA ARAL NG KARTILYA NG KATIPUNAN (The Katipunan Code of Conduct) 1. A life that is not allowed for a lofty and reasonable purpose is a tree without shade if not a poisonous weed. 2. To do good for one's gain and not for its own sake is not a virtue. 3. It is rational to be charitable and love one's fellow creature and to adjust one's conduct, acts, and words to what is in itself reasonable.  4. Whether our skin is white or black, we are all born equal: superiority in knowledge, wealth, and beauty are to be understood, but not superiority by nature. 5. The honorable man prefers honor to personal gain, and the scoundrel, gain to honor. 6. To the honorable man, his word is sacred. 7. Do not waste thy time: wealth can be regained but not time lost. 8. Defend the oppressed and fight the oppressor before the law or in the field. 9. The prudent man is sparing in words and faithful in keeping secrets. 10. On the thorny path of life, man is the guide of a woman ("parents") and the offspring, and if the guide leads to the precipice, those he guides will also go there. 11. You should not look upon a woman as a mere plaything, but as a faithful partner who will share with you the sufferings of life; her (physical) weakness will increase your interest in her, and she will remind you of the mother who bore you and reared you. 12. What you do not desire to do unto your wife, children, brothers, and sisters that do not come unto the wife, children, brothers, and sisters of thy neighbor. 13. Man is worth more not because he is a king, not because his nose is aquiline, and his color is not white, because he is a priest, a servant of God, or because of the high status that he enjoys in life, but he is worth most who is a human being of verified and true value, who makes good, keeps his promises, is worthy and honest; he who is not oppressed nor consent to be oppressed, he who loves and cherishes his fatherland, though he is born in the wilderness and know no tongue his own. 14. When the rules of conduct shall be known to everybody, the longed-for sun of Liberty shall rise brilliantly over this most unhappy portion of the globe. The rays shall disperse everlasting joy on the coalesced brethren of the same rays, the lives of those who are no longer here, the fatigues, and the well-paid sufferings. If anyone who wishes to join (the Katipunan) has infused himself with all this and believes he will be able to do what will be his duties, he may fill out the application for admission. As the primary governing document, which determines the rules of conduct in the Katipunan, correctly understanding the Kartilya will help understand the values, ideals, aspirations, and even the ideology of the organization. Analysis of the “Kartilya ng Katipunan” As a document written for a fraternity whose primary objective is to overthrow a colonial regime, the content and provisions of the Kartilya can be discussed as a reaction and response to a particular value system that they found despicable in the present state of things that they struggled against. The fourth and the thirteenth rules in the Kartilya are an invocation of the inherent equality among men regardless of occupation, race, or status. In the context of the Spanish colonial era where the Indios were treated as inferior to the white Europeans, the Katipunan saw to it that the alternative order that they wished to promulgate through their revolution necessarily destroyed this kind of unjust hierarchy. Equality, tolerance, freedom, and liberty were values that emerged in the eighteenth-century French Revolution, which spread throughout Europe and reached the educated class of the colonies. Various provisions in the Kartilya repeatedly emphasized the importance of honor in words and actions. The teaching of the Katipunan on how women should be treated with honor and respect, while positive in many respects and certainly a significant stride from the practice of raping and physically abusing women, can still tell the Katipunan's secondary regard for women concerning men. It can be debated that Katipunan's recognition of women as essential teammates in the struggle, as indicated not just in Kartilya but also in the organizational structure of the fraternity where a women's unit was established, is an endeavor advanced for its time. The Kartilya was instructive not just of the Katipunan's conduct toward other people, but also for the members' development as individuals in their rights. The rules of the Kartilya can be classified as either directed to how one should treat his neighbor or to how one should develop and conduct oneself. Kartilya’s teachings on honoring one's word and not wasting time are teachings directed toward  self-development. At the same time, the rules on treating the neighbor's wife, children, and brother the way you want yours to be treated are instructions on how Katipuneros should treat and regard their neighbors. Supplementary Materials To gain more information on our topic. Kindly access the link below: Ferdinand Magellan - 1st Circumnavigation of the Earth https://www.youtube.com/watch?v=ylwiOLab5AA Ang Kartilya ng Katipunan https://www.youtube.com/watch?v=0QQGZFXaQgQ https://wwwyoutube.com/watch?v=4q_OH0lnNV8 https://www.youtube.com/watch?v=4q_OH0lnNV8&t=65s SUMMARY As one of the earliest written accounts, Antonio Pigafetta was seen as a credible source for a period, which was unchronicled and undocumented. As one of the earliest detailed documentation, it was believed that Pigafetta’s writings account for the “purest” pre-colonial society. Pigafetta’s work is of great importance in the study and writing of Philippine history. However, there needs to be a more nuanced reading of the source within a contextual backdrop. Recognition must be done of certain biases on the author and his identity, loyalties, and the situation that he was in; and how it affected the text that he produced./  As a document written for a fraternity whose primary objective is to overthrow a colonial regime, we can discuss the content and provisions of the Kartilya as a reaction and response to a particular value system that they found despicable in the present state of things that they struggled against. The proper reading of the Kartilya will reveal a more thorough understanding of the Katipunan and its significant role in the revolution and the unfolding of Philippine history, as we know it.