Republic of the Philippines

Region V-Bicol
San Jose Community College
San Jose, Malilipot,Albay

INSTRUCTOR: ROZEL B. BINADAY

COURSE TITLE: READINGS IN PHILIPPINE HISTORY
MODULE/CHAPTER 3: ONE PAST BUT MANY HISTORIES": CONTROVERSIES AND CONFLICTING VIEWS IN
PHILIPPINE HISTORY

WHAT I NEED TO KNOW?

At the end of the course, students should be able:

1. Demonstrate the ability to formulate arguments in favor or against a particular issue using primary
sources
2. To analyze and evaluate the social, political, economic impact of these events to the present
situation of the Philippines

INTRODUCTION

This module aims to expose the students the evolution of Philippine History as it
unfolds involving the different significant events and period of time. The surrounding historical
controversies, conflicting at that, still it aims to introduce Filipino students of its rich historical
background. After different periods, after numerous attempts of gaining independence, the
students must be able to have a clear grasp of the struggles and controversial, it is expected
that the students of history could create an analytical and critical mind that will guide them to
love the nation, to display a sense of pride and be involved in shaping the future of our beloved
nation.

LESSON I- The Site of the First Mass

On Easter Sunday, 31st of March 1521 a small island port named Mazaua hosted the first
Christian mass. The two eyewitnesses Antonio Pigafetta (1523) and Antonio de Herrera y
Tordesillas (1601) have told two identical accounts of this event. "Mazzawa," a word found in
181 of the Philippine languages, is found only in Butuanon and its scion, Tausog. It means
bright light and clear crystal.

Some Filipino historians have long challenged the notion that Limasawa was the location of the
country's first Catholic mass. The historian Sonia Zaide identified the site of the first Christian
mass in Butuan as Masao (also Mazaua). Zaide's claim was supported by the diary of
Magellan's chronicler, Antonio Pigafetta. In 1995 Congresswoman Ching Plaza in Agusan Del
Norte Butuan, subsequently, submitted a bill to the Congress contesting the Butuan was the
site of the first mass.
To examine the issue and recommend the factual findings, the Philippine Congress referred the
matter to the national historical institution. Then Dr. Samuel K. Tan, chairman of NHI,
asserted the first mass at Limasawa. In the past several centuries, the exact place of the First
Mass on Eastern Day, which according to the number one pro-Butuan author, was not
recorded in observing Easter Sunday on 31st of March 1521, still under discussion, includes
countless experts in education, history, religion, politics, or other subjects (Salazar 2015).
These are the paragraphs from Pigafetta, translated by Lord Stanley of Alderley, the lead writer
of the first travel around the world':

A re-examination of the
evidence by Father Jose
Bernad(https://journals.ateneo.edu
/ojs/index.php/budhi/article/view/5
82/579). Furthermore, the
National Historical Institute
live-in workshop in 1980, the
Emilio Gancayco Panel in 1996
and the Benito Legarda Panel in
2009 all ruled out in favor of
Limasawa
A re-examination of the
evidence by Father Jose
Bernad(https://journals.ateneo.edu
/ojs/index.php/budhi/article/view/5
82/579). Furthermore, the
National Historical Institute
live-in workshop in 1980, the
Emilio Gancayco Panel in 1996
and the Benito Legarda Panel in
2009 all ruled out in favor of
Limasawa
A re-examination of the
evidence by Father Jose
Bernad(https://journals.ateneo.edu
/ojs/index.php/budhi/article/view/5
82/579). Furthermore, the
National Historical Institute
live-in workshop in 1980, the
Emilio Gancayco Panel in 1996
and the Benito Legarda Panel in
2009 all ruled out in favor of
Limasawa
A re-examination of the
evidence by Father Jose
Bernad(https://journals.ateneo.edu
/ojs/index.php/budhi/article/view/5
82/579). Furthermore, the
National Historical Institute
live-in workshop in 1980, the
Emilio Gancayco Panel in 1996
and the Benito Legarda Panel in
2009 all ruled out in favor of
Limasawa.
"On Sunday, the last day of March, and feast of Easter, the captain sent the chaplain ashore
early to say mass, and the interpreter went with him to tell the king that they were not coming
on shore to dine with him, but only to hear the mass. The king hearing that sent two dead pigs.
When it was time for saying mass the captain went ashore with fifty men, not with their arms,
but only with their swords, and dressed as well as each one was able to dress, and before the
boats reached the shore our ships fired six cannon shots as a sign of peace. At our landing, the
two kings were there, and received our captain in a friendly manner, and placed him between
them, and then we went to the place prepared for saying mass, which was not far from the
shore. Before the mass began the captain threw a quantity of musk rose water on those two
kings, and when the offertory of the mass came, the two kings went to kiss the cross like us,
but they offered nothing, and at the elevation of the body of our Lord they were kneeling like
us, and adored our Lord with joined hands. The ships fired all their artillery at the elevation of
the body of our Lord. After mass had been said, each one did the duty of a Christian, receiving
our Lord. After that, the captain had some sword-play by his people, which gave great pleasure
to the kings."

"Then he had a cross brought, with the nails and crown, to which the kings made reverence,
and the captain had them told that these things which he showed them were the sign of the
emperor his lord and master, from whom he had charge and commandment to place it in all
places where he might go or pass by. He told them that he wished to place it in their country
for their profit, because if there came any ships afterward from Spain to those islands, on
seeing this cross, they would know that we had been there, and therefore they would not cause
them any displeasure to their persons nor their goods and if they took any of their people, on
showing them this sign, they would at once let them go. Besides this, the captain told them
that it was necessary that this cross should be placed on the summit of the highest mountain
in their country, so that seeing it every day they might adore it, and that if they did thus,
neither thunder, lightning, nor the tempest could do them hurt."
Source: Magellan's First Voyage Round the World. Translated from Pigafetta and others, and
edited by Lord Stanley, of Alderly. 1874

On the other hand, Following the account of Father Francisco Colin, S.J in 1659, the
traditional place of that mass was believed to be Butuan. In present day Butuan City there’s a
beach called Masao (sounds like mazzawa, right?) but also, In nearby Baug Island, Magallanes,
Agusan del Norte, an old obelisk commemorating the event can be found with an inscription in
Spanish: “ To the immortal Magallanes, the village of Butuan with its parish priest and the
Spaniards residing here to commemorate the arrival and the celebration of the first mass on
this spot on 8 April 1521. Erected in 1872 when the governor of the district was Jose Maria
Cavallo.” (Note that the date converted to Gregorian already.)

But in 1900, in an annotated edition of Colin,Jesuit scholar Pablo Patells, SJ said that the
early chroniclers were wrong and that the place was really Limasawa Island in Leyte. Since
then all the scholars agreed with him, from Trinidad H. Pardo deTavera, James Alexander
Robertson, Marcelino Foronda, John Schumacher, SJ, Samuel K. Tan, and Isagani Medina.
Those interested in the merits of Limasawa’s claim may consult the easy to read “ Butuan or
Limasawa” The Site of the First Mass in the Philippines: A re examination of the evidence by
Father Jose Bernard
(https://journals.ateneo.edu/ojs/index.php/budhi/article/view/582/579). Futhermore, the
National Historical Institute live-in workshop in 1980, the Emilio Gancayco Panel in 1996 and
the Benito Legarda Panel in 2009 all ruled out in favor of Limasawa.

So what important change will it bring if we ever determined where that Mass was held?

ACTIVITIES

Read the official

statement containing the
final position of the
National Historical
Commission of the
Philippines which discuss
the findings and
conclusions of Mojares
panel. Read the link:
https://nhcp.gov.ph/offici
al-position-of-the-
national-historical-
commission-of-the-
philippines-on-the-site-
of-the-1521-easter-
sunday-mass-2/
Read the findings and
conclusions made by
the Mojares panel on
the controversy
surrounding the
location of the 1521
First Easter Sunday
Mass in the
Philippines
https://drive.google.com/f
ile/d/1287Hgn99grWCd
H2MaL2defFx6Ssq7QU
H/view
Read the official
statement containing the
final position of the
National Historical
Commission of the
Philippines which discuss
the findings and
conclusions of Mojares
panel. Read the link:
https://nhcp.gov.ph/offici
al-position-of-the-
national-historical-
commission-of-the-
philippines-on-the-site-
of-the-1521-easter-
sunday-mass-2/
Read the findings and
conclusions made by
the Mojares panel on
the controversy
surrounding the
location of the 1521
First Easter Sunday
Mass in the
Philippines
https://drive.google.com/f
ile/d/1287Hgn99grWCd
H2MaL2defFx6Ssq7QU
H/view
Read the official statement containing the final position of the National Historical Commission
of the Philippines which discuss the findings and conclusions of Mojares panel. Read the link
(https://nhcp.gov.ph/official-position-of-the-national-historical-commission-of-the-philippines-
on-the-site-of-the-1521-easter-sunday-mass-2/)

Read the findings and conclusions made by the Mojares panel on the controversy
surrounding the location of the 1521 First Easter Sunday Mass in the Philippines.
(https://drive.google.com/file/d/1287Hgn99grWCdH2MaL2defFx6Ssq7QUH/view)

POST- ASSESSMENT

1. After reading official position and the final report of the Mojares Panel, list down
the primary sources and secondary sources used by the panel to come up with
their final conclusion on the site of the First Easter Mass in 1521.

PRIMARY SOURCE SECONDARY SOURCE

2. What were the claims and evidences of the Pro-Butuan proponents who believed
that the First Mass happened in Masao? Explain how did the scholars counter-
responded on such claims.

3. According to the NHCP Report, why did they rejected the claim that the accounts
of Pigafetta was tampered to intentionally conceal the new-found route?

4. What is the effect of Mojares Panel final report regarding the controversy on the
area or geographical position of the First Mass in 1521?

5. How did the Legazpi expedition helped in strengthening the claims that the first
Mass was in Limasawa?

Lesson II - The Cavite Mutiny

Mutiny is a revolt among a group of people to oppose, change, or overthrow an

organization to which they were previously loyal to. The term is commonly used for a
rebellion among members of the military against an internal force, but it can also
sometimes mean any type of rebellion against any force.

The entire Filipino community considers the 12th of June of every year since 1898 to
be a significant affair. This specific day, Filipinos around the world converge to
celebrate the Countries Independence day. Indeed, 1898 is considered to be very
important year for every filipino-correspondingly important as 1896-the year when
Filipinos at that time finally responded to the call for freedom from the abuses of the
Spanish colonial regime, hence, Philippine Revolution broke out. However, we should
not forget that another year is as significant as the two-1872.

Two leading episode happened in 1872, we witnessed the Cavite Mutiny and another
episode, the martyrdom of the three martyr priests namely, Fathers Mariano Gomes,
Jose Burgos and Jacinto Zamora (GOMBURZA). Though many Filipinos are ignorant
of the real events that transpired in 1872, all of us must endeavor to discover the
different sides of the story-after all, it must be stressed that this painful and
deplorable event-the execution of GOMBURZA aroused the spirit of nationalism among
the Filipinos.

One thing is clear though, there are different perspective leading to unraveling the
truth about this bloody and painful part of the Philippine history.
In quest for the truth, consider the following issues:

1. What are the two versions of the Cavite Mutiny?

2. What really happened in Cavite Mutiny?
3. Do you think the Cavite Mutiny could have been avoided if the reports were more
truthful and factual?
4. What was the cause of the Cavite Mutiny?
5. What were the effects of the Cavite mutiny?
(https://nhcp.gov.ph/the-two-faces-of-the-1872-cavite-mutiny)
(http://malacanang.gov.ph/7695-the-martyrdom-of-the-gomburza/)

Activity:
Watch the following documentary videos/presentations:
1. https://www.youtube.com/watch?v=5CwmcUCwuve
2. https://www.youtube.com/watch?v=GruhpddknXY

Post-Assessment:

1. Make an essay about the impact of the Cavite Mutiny on the Philippine
Revolution of 1896.
2. Do you think the Cavite Mutiny could have been avoided if the reports were
more truthful and factual? Discuss the danger of spreading fake news or
information.
3. Using a Venn Diagram, dissect the two perspectives on 1872 Cavite Mutiny.
Write on the left side the key claims of Spaniards, on the right side the key
claims of Filipinos, and on the middle the common claims of both sides.
4. What is your stand in this 1872 Cavite Mutiny? Do you agree with the
statement of Jose Montero y Vidal or to the account of Dr. Trinidad
Hermenigildo Pardo de Tavera? Why do you think they have this opposing and
conflicting perspective?
5. What is the current significance of the Cavite Mutiny and the First Mass in the
Philippines? Is there any?

References:

The Cavite Mutiny toward Schumacher, SJ, J. (2012). a Definitive History Philippine Studies:
Historical And Ethnographic Viewpoints, 59(1), 55-81. Retrieved from
https://journals.ateneo.edu/ojs/index.php/PS/article/view/195
Antonio Pigafetta. First Voyage Around the World, (pp. 23-32)
Trinidad Pardo de Tavera, Filipino Version of the Cavite Mutiny of 1872,(Zaide 7.pp.274-280)
Jose Montero y Vidal, Spanish Version of the Cavite Munity of 1872 (Zaide 7, pp. 269 273)
Rafael Izquirdo, Official Report on the Cavite Mutiny. (Zaide 7, pp. 281-286)
Following the account of
Father Francisco Colin,
S.J. in 1659, the
traditional
place of that mass was
believed to be Butuan. In
present-day Butuan City
there’s a