Emilio Jacinto (attrib.), ​Katipunan nang manga A. N. B.

– Sa may nasang makisanib sa katipunang ito ​ [The

“Kartilya”].
Sources: Adrian E. Cristobal, ​The Tragedy of the Revolution​ (Makati City: Studio 5
Publishing Inc., 1997) 46; José P. Santos, ​Buhay at mga sinulat ni Emilio Jacinto​ (Manila:
José Paez Santos, 1935), 59–63.

Taught in schools and debated in universities, the “Kartilya” is the best

known of all Katipunan texts. Making manifest the KKK’s principles and
teachings, it was printed as a small pamphlet for new members. It is the only
document of any length set in print by the Katipunan prior to August 1896
that is known to be still extant.

The earliest reference to the Kartilya yet found is in the minutes of a

Supreme Assembly meeting held in December 1895, which say the manifesto
(“​pahayag”​ ) will be priced at 4 ​kualta​ per copy.1 Whether it is the KKK
branches or the individual recruits who are to be charged this amount is not
clear, and nor is it known whether the title phrase - “To those who want to join
this Katipunan” - truly means potential recruits, or in practice should be taken
to mean “To those who have just joined this Katipunan.” If copies were sold to
potential as well as actual recruits, needless to say, there was a heightened risk
they might fall into the wrong hands.

1
Supreme Assembly, Meeting held on December 24-25, 1895.
1
The Kartilya was still in use during the first phase of the revolution, and
Bonifacio was planning to print more copies shortly before he was killed.2 It
may still have been used during the second phase of the revolution, for a
version survives in the Philippine Insurgent Records that is stamped with the
seal used by Artemio Ricarte in 1899. This version contains basically the same
text as is transcribed here, but it bears a different title – “Final Declaration on
Admission to the Katipunan” (​Katapusang pamamahayag sa pagpasok sa
K.)​ – and it omits the famous footnote that says “the word ​Tagalog​ means all
those born in this Archipelago.”3

Authorship of the Kartilya has always been credited to Emilio Jacinto,

and there is little doubt this attribution is sound: it dates back to the
Sensacional memoria​ of Isabelo de los Reyes, whose sources included several
senior KKK veterans, and it has never been challenged.4 Bonifacio, the story
goes, had originally intended that his “Decalogue” should be printed and
handed to new recruits, but he then read Jacinto’s Kartilya and decided it was
superior.5 The two texts, though, are not really comparable. Bonifacio seeks
only to enumerate the duties of Katipunan members, Jacinto couches his
primer, four times as long, rather as a statement of aspirations and ethical
values. Bonifacio lists ten obligations; Jacinto presents twelve “guiding
principles” and fourteen “teachings”.

In its structure the Kartilya resembles the declaration used in Manila’s

Masonic lodges, a declaration that had presumably been written in Spain
around 1889 when the grand order to which the lodges were affiliated – the
Gran Oriente Español - had been founded by Miguel Morayta.6 The Kartilya
is addressed “To those who want to join the Katipunan”; the Masonic
document to “​los profanos que deben inscribirse en la Sociedad​.” The
preamble to the Kartilya echoes the Masonic document’s stated purpose,
which is to ensure that candidates fully understand the association’s objectives
before making a commitment they might later repent. The division in the
Kartilya between principles (“​layon”​ ) and teachings (“​aral​”) broadly parallels
the division in the Gran Oriente’s manifesto between the “Programa
Masonica” and the “Codigo Masonico.” And the Kartilya, finally, like the
document used in the lodges, asks neophytes to pledge their allegiance to the
association’s objectives and to affirm with their signature that they are
becoming members of their own free will (“​ninais ng loob ko​”).

There are also parallels between the content of the two documents.
Recruits to the lodges were advised that Masonry “​considera como hermanos

2
Andres Bonifacio, Letter to Julio Nakpil, April 24, 1897.
3
​ atipunan: Katapusang pamahayag sa pagpapasok sa K.​ (n.pub, n.d.) [Philippine
K
Insurgent Records 1190.3, Microfilm reel 73]. This booklet also leaves out the application
form that is appended to the version transcribed here.
4
Isabelo de los Reyes, ​La sensacional memoria de Isabelo de los Reyes sobre la revolución
Filipina de 1896-97​ (Madrid: Tip. Lit. de J. Corrales, 1899), 75.
5
Epifanio de los Santos, ​"Andres Bonifacio"​ [English translation], P
​ hilippine Review (Revista
Filipina)​, III:1-2 (January-February 1918), 38.
6
​Reynold S. Fajardo, ​The Brethren: Masons in the struggle for Philippine independence
(Manila: Enrique L. Locsin and the Grand Lodge of Free and Accepted Masons, 1998), 106;
Teodoro M. Kalaw, ​La masonería filipina: su origen, desarrollo y vicisitudes hasta la época
presente​ (Manila: Bureau of Printing, 1920), 115.
2
todos los hombres”​ ; that they should renounce “​todos los vicios​”; and should
“​defenderás al oprimido​.” Within the Katipunan, said the Kartilya, “all are
equal and true brethren.” Members had to “renounce disorderly habits” and
to “defend the oppressed.”

Other influences may be identified more tentatively. The admonitions

to regard a woman as a “helpmate” rather than a “plaything,” and to “have due
regard to her weakness” may be Biblical in origin. The adage that “an
honorable man’s word is his bond” may be traced back to Cervantes; and the
thought that “time lost is lost forever” may have come from Benjamin
Franklin. One precept is perhaps taken from Rizal. A “life which is not
dedicated to a great idea is useless,” declares Rizal’s fictional insurrectionist
Simoun in ​El Filibusterismo:​ “It is a pebble lost in the field, when it should
form part of some building.”7 “Life which is not consecrated to a lofty and
sacred cause,”Jacinto writes, varying the metaphor, “is like a tree without
shade, if not a poisonous weed.”

To emphasize Enlightenment influences on Katipunan thinking, some

say, effaces the originality of documents like the Kartilya, which may be found
in the nuances of their Tagalog and their resonance with the native psyche,
familial bonds, folk Christianity, indigenous dissident traditions and so on.
Such arguments may be true up to a point, but often they seem nebulous,
reliant more on wishful assertion than on substantiating chapter and verse.
The Tagalog words that resound loudest in the Kartilya, beyond doubt, are the
equivalents of the Enlightenment’s defining watchwords: Liberty
(“​Kalayaan​”), Equality (“​lahat ng tao’y magkakapantay”​ ), Fraternity
(“​kayong lahat ay magkakapatid”​ ), Reason (“​Katuiran​”), Progress
(“​Kagalingan​”) and Enlightenment itself (“​Kaliwanagan​”). Most, perhaps
all, of these Tagalog equivalents had already been employed by ilustrado
writers like Rizal and Del Pilar before the KKK was founded.8 The
revolutionary originality of the Katipunan lay not in its idiom, but in its
objectives and its deeds.

===========================================

Tagalog text9

7
José Rizal, ​El Filibusterismo​ [1891]. Translated by Leon Ma. Guerrero (New York: W.W.
Norton, 1962), 52.
8
See, for example, José Rizal, “Sa mga kababayang dalaga sa Malolos” [February 1889],
Epistolario Rizalino,​ vol.II, 122-39; and Marcelo H. del Pilar, “Kalayaan” in José P. Santos,
Buhay at mga sinulat ni Plaridel​ (Maynila: Palimbag ng Dalaga, 1931), 28. Also Pedro
Serrano Laktaw, ​Diccionario Hispano-Tagalog​ (Manila: Estab. Tipografico ‘La Opinion’,
1889).
9
The first two paragraphs and the subsequent asterisked footnote have been transcribed from
the photograph of the front page of a printed “Kartilya” in Adrian E. Cristobal, ​The Tragedy of
the Revolution​ (Makati City: Studio 5 Publishing Inc., 1997) 46; the remainder of the text has
been copied from the version in José P. Santos, ​Buhay at mga sinulat ni Emilio Jacinto
(Manila: José Paez Santos, 1935), 59–63. The photographed text has been used initially not
because there are any doubts about the authenticity of the Santos text, but simply to minimize
possible transcription errors.
3
KATIPUNAN 
​

NANG 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 na pananalig at kaisipan sa
mga layong tinutungo at mga kaaralang pinaiiral, minarapat na
ipakilala sa kanila ang mga bagay na ito, at ng bukas makalawa’y
huag silang magsisi at tuparing maluag sa kalooban ang kanilang
mga tutungkulin.

Ang kabagayang pinaguusig ng katipunang ito ay lubos na

dakila at mahalaga; papagisahin ang loob at kaisipan ng lahat ng
tagalog (*) sa pamagitan ng isang 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.

​ atutura’y ang lahat nang tumubo sa

(*) Sa salitang ​tagalog k
Sangkapuluang ito; sa makatuid, ​bisaya ​man, ​iloko​ man, ​kapangpangan​ man,
etc., ay tagalog din.

Dito’y isa sa mga kaunaunahang utos, ang tunay na pagibig sa

bayang tinubuan at lubos na pagdadamayan ng isa’t isa.

Maralita, mayaman, mangmang, marunong, lahat dito’y

magkakapantay at tunay na magkakapatid.

Kapagkarakang mapasok dito ang sino man, tataligdan pilit

ang buhalhal na kaugalian, at paiilalim sa kapangyarihan ng mga
banal na utos ng katipunan.

Ang gawang lahat, na laban sa kamahalan at kalinisan, dito’y

kinasusuklaman; kaya’t sa bagay na ito ipinaiilalim sa masigasig na
pakikibalita ang kabuhayan ng sino mang nagiibig makisanib sa
katipunang ito.

Kung ang hangad ng papasuk dito’y ang tumalastas lamang o

mga kalihiman nito, o ang ikagiginhawa ng sariling katawan, o ang
kilalanin ang mga naririto’t ng maipagbili sa isang dakot na salapi,
huag magpatuloy, sapagkat dito’y bantain lamang ay talastas na ng
makapal na nakikiramdam sa kaniya, at karakarakang nilalapatan
ng mabisang gamut, na laan sa mga sukaban.

4
Dito’y gawa ang hinahanap at gawa ang tinitignan; kaya’t
hindi dapat pumasuk ang di makagagawa, kahit magaling
magsalita.

Ipinauunawa din, na ang mga katungkulang ginaganap ng

lahat ng napaaanak sa katipunang ito ay lubhang mabibigat lalung
lalu na, kung gugunitain na di mangyayaring maiiwasan at walang
kusang pagkukulang na di aabutin ng kakilakilabot na
kaparusahan.

Kung ang hangad ng papasuk dito, ang siya’y abuluyan o ang

ginhawa’t malayaw na katahimikan ng katawan, huag magpatuloy,
sapagkat mabigat na mga katungkulan ang matatagpuan, gaya ng
pagtatangkilik sa mga naaapi at madaluhong na paguusig sa lahat
ng kasamaan; sa bagay na ito ay aabutin ang maligalig na
pamumuhay.

Di kaila sa kangino paman ang mga nagbalang kapahamakan

sa mga tagalog na nakaiisip nitong mga banal na kabagayan (at
hindi man), at mga pahirap na ibinibigay na naghaharing
kalupitan, kalikuan at kasamaan.

Talastas din naman ng lahat ang pagkakailangan ng 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 pagpasuk at sa buan buan
ay sikapat. Ang salaping ito’y ipinagbibigay alam ng nagiingat sa
tuing kapanahunan, bukod pa sa mapagsisiyasat ng sinoman kailan
ma’t ibigin. Di makikilos ang salaping ito, kundi pagkayarian ng
karamihan.

Ang lahat ng ipinagsaysay at dapat gunitain at mahinahong

pagbulaybulayin, sapagkat di magaganap at di matitiis ng walang
tunay na pagibig sa tinubuang lupa, at tunay na adhikang
ipagtangkilik ang Kagalingan.

At ng lalung mapagtimbang ng sariling isip at kabaitan,

basahin ang sumusunod na

M​ANGA ARAL NANG

K​ATIPUNAN NG MGA A
​ .N.B
----------
Ang kabuhayang hindi ginugugol sa isang malaki at banal na
kadahilanan ay kahoy na walang lilim, kun di damong
makamandag.

Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at

5
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.

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

mangyayaring 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 inaakay 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 kun
di 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

6
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.

===========================================

S​A ​H​KAN. NG ________________________________

​ o’y si_
Ak ​ _____________________________________

taong tubo sa bayan ng​ __________________________

hukuman ng​ ______________________​ang katandaan ko

​ __________​taon, ang hanap-buhay_

ng_ ​ _____________

ang kalagayan​________________________________

​ _____________________________
at nananahan sa_

daan ng​____________________________________

Sa aking pagkabatid ng boong

kagalingan ng mga nililayon at ng mga aral,
na inilalathala ng KATIPUNAN ng mga
A.N.B. ninais ng loob ko ang makisanib
dito. Sa bagay na ito’y aking
ipinamamanhik ng boong pitagan, na
marapating tangapin at mapakibilang na
isa sa mga anak ng katipunan: at tuloy
nangangakong tutupad at paiilalim sa mga
aral at Kautusang sinusunod dito.

______________________ika
____________ng buan ng
_________________

____________________ng taong
189__.

Nakabayad na ng
ukol sa pagpasuk
Ang Taga-ingat na yaman

===========================================
7
​English translation10
 
ASSOCIATION
OF THE
SONS OF THE PEOPLE

To those who want to join this association.

In order that all who want to enter this Association may have a full
understanding and knowledge of its guiding principles and main teachings, it
is necessary to make these things known to them so that they will not,
tomorrow or the next day, repent, and so that they may perform their duties
wholeheartedly.

This Association pursues a most worthy and momentous object: to

unite the hearts and minds of all the Tagalogs (*) by means of an inviolable
oath, in order that this union may be strong enough to tear aside the thick veil
that obscures thought, and to find the true path of Reason and
Enlightenment.

(*The word ​Tagalog​ means all those born in this Archipelago; even a person
who is a ​Visayan​, ​Ilocano,​ or ​Kapampangan,​ etc. is therefore a Tagalog too.)

One of the foremost rules here is true love of the native land and
genuine compassion for one another.

Poor, rich, ignorant, wise – here, all are equal and true brethren.

As soon as anybody enters here, he shall perforce renounce disorderly

habits and shall submit to the authority of the sacred commands of the
Katipunan.

All acts contrary to noble and clean living are repugnant here, and
hence the life of anyone who wants to affiliate with this Association will be
submitted to a searching investigation.

If the applicant merely wishes to know the secrets of the Association, or

to seek personal gratification, or to know who is here in order to sell them for
a handful of silver, he cannot proceed, for here the many who are watching

10
The English translation of the main text (i.e. the text apart from the application form at the
end) is mostly a “pick and mix” from those in Epifanio de los Santos, “Emilio Jacinto”,
Philippine Review,​ III:6 (June 1918), 421–2 and Teodoro A. Agoncillo, ​The Revolt of the
Masses: The story of Bonifacio and the Katipunan​ (Quezon City: University of the Philippines
Press, 1956), 83–6.

8
him will already know his intentions, and will immediately have recourse to an
effective remedy, such as befits traitors.

Here, only actions are demanded and esteemed; hence anybody who is
not willing to act should not enter, no matter how good a speaker he might be.

It is also announced that the duties to be performed by the members of

this association are exceedingly hard, especially if one remembers that there
can be no dereliction or wilful evasion of duty without the exaction of a
terrible punishment.

If an applicant merely desires financial support relief or wants to lead a

life of bodily comfort and ease, he had better not proceed, for he will
encounter weighty tasks, like the protection of the oppressed and the
relentless fight against all that is evil. In this way, his fate will be a vexatious
life.

Nobody is unaware of the misfortune that threatens the Filipinos who

contemplate these things that are sacred (and even those that are not) and the
sufferings they are made to endure by the reign of cruelty, injustice and evil.

Everybody also knows the need for money, which today is one of the
main things upon which we depend to bring sustenance to all. In this regard,
the punctual payment of dues is required: one peso upon entry and then
twelve and a half centimos each month. The custodian of the funds will
periodically render an account to the members, and each member has a right
to examine the accounts, should he so wish. The funds cannot be expended
without the consent of the majority.

All this must be thought over and deliberated upon calmly, as it cannot
be accomplished or endured by anyone who has no love for his native land and
no genuine desire to promote Progress.

And for the upliftment of your mind and virtue, read the following

TEACHINGS OF THE
KATIPUNAN OF THE SONS OF THE PEOPLE

A life that is not dedicated to a great and sacred cause is like a tree
without a shade, or a poisonous weed.

A good deed lacks virtue if it springs from a desire for personal profit
and not from a sincere desire to do good.

True charity resides in acts of compassion, in love for one’s fellow men,
and in making true Reason the measure of every move, deed and word.

Be their skin dark or pale, all men are equal. One can be superior to
another in knowledge, wealth and beauty... but not in being.

A person with a noble character values honor above self-interest, while

9
a person with an ignoble character values self-interest above honor.

An honorable man’s word is his bond.

Don’t waste time; lost wealth may be recovered, but time lost is lost
forever.

Defend the oppressed and fight the oppressor.

An intelligent man is he who takes care in everything he says and keeps

quiet about what must be kept secret.

Along the thorny path of life, the man leads the way and his wife and
children follow. If the leader goes the way of perdition, then so do those who
are led.
Do not regard a woman as a mere plaything, but as a helpmate and
partner in the hardships of this existence. Have due regard to her weakness,
and remember the mother who brought you into this world and nurtured you
in your infancy.
What you would not want done to your wife, daughter and sister, do not
do to the wife, daughter and sister of another.
A man’s worth does not come from him being a king, or in the height of
his nose and the whiteness of his face, or in him being a priest, a
REPRESENTATIVE OF GOD, or in his exalted position on the face of this
earth. Pure and truly noble is he who, though born in the forest and able to
speak only his own tongue, behaves decently, is true to his word, has dignity
and honor, who is not an oppressor and does not abet oppressors, who knows
how to cherish and look after the land of his birth.
When these doctrines have spread and the brilliant sun of beloved
liberty shines on these poor Islands, and sheds its sweet light upon a united
race, a people in everlasting happiness, then the lives lost, the struggle and the
suffering will have been more than recompensed.
--------------------------

If the applicant understands all this, and believes he will be able to fulfil
these duties, he should put his request in writing, as follows:

TO THE PROVINCIAL DIRECTORATE OF

_____________________________________________

I, _____________________________________________

NATIVE OF THE TOWN OF ______________________________

PROVINCE OF _________________________MY AGE

IS___________YEARS, OCCUPATION_____________________

10
MARITAL STATUS____________________________AND RESIDENT

AT ____________________STREET OF
________________________

Having fully understood the principles and teachings proclaimed by the

Katipunan of the Sons of the People, I wish with heart and soul to become a
member. Respectfully, therefore, I beg to be deemed worthy of admission and
to be counted as one of the sons of the association, and I pledge to comply
with its teachings and submit to its Orders.

[Sgd.]

the ____________of the month of _________________

____________________of the year 189__.

Entrance fee has been paid.

THE TREASURER

11