Cover designed by: Mr.

MedelValencia

MODULE
LOCAL HISTORY

ACADEMIC YEAR 2020-2021

Prepared by:
LEA G.ABRIL
Instructor
 LOCALHISTORY AND CULTURE

Credits : 3 units lecture (3hours/week)

Pre-Requisite : None

References:

Book
Hernandez,J.B(n.d.).San Pablo de los Montes: Prehistoric times to the PhilippinesRevolution(Revised
Edition).All Nations Publishing Co., Inc.
Websites
Adajar K.M (2015, Oct 6) My Home, San Pablo City, Laguna, Philippines: Retrieved from
https://www.transformgov.org/blog-posts/my-home-san-pablo-city-laguna-philippines

Gutierrez OP, Lucio.The Archdiocese of Manila: Pilgrimage in Time, (1565-1999)ed. by Crisostomo Yalung.,
Manila, 2000
Fernandez, Pablo. History of the Church in the Philippines (1521-1898), Manila, 1979.
http://prieststuff.blogspot.com/2011/02first-five groups-of-evangelizers-in.html

Lesson Objective:

At the end of the module, the learners will be able to:

1. Discuss and clearly analyze the transition of the City of San Pablo as a colonized area of the Spanish
Government.
2. Appreciate the courage and strength of our early forebears who took revolt against the Spaniards.

1. MID-TERM

I. SAN PABLO AS A SPANISH COLONY

A New Era with the West

While our ancestors in San Pablo lived in blissful ignorance of the outside world, Europe was awakened
by the renaissance and was in the midst of fighting religious wars of the Reformation. Meanwhile, adventurous
European sailors were busy pushing the frontiers of knowledge and discovering new continents, which change
the world forever.
This expansion of world civilization pushed the West to do three things:
1. To search for gold, spices, and the riches of the East;
2. To seek glory and prestige for those who take the risks;
3. To spread Christianity in overseas lands.

In the 16th century, the era of western exploration and colonization began, with Portugal and Spain in the
lead. After Columbus’ discovery of the New World, Spain sent out conquistadors and missionaries to explore.
The Spanish kings had more success than the Portuguese because of their clever business arrangement with
explorers. In exchange for the right to establish Spanish colonies, the conquistadors agreed to give the king one
fifth (20%) of any land or treasure they discovered.
The Greatest Missionary Venture in History

The colonization of the Philippines was part of grand vision by Spanish (and later, by American)
colonizers to bring the Gospel to the end of the earth. Because of this official policy, they held on to the
Philippines, even though the colony proved to be difficult to explore, and expensive to maintain. The coming of
Spain (and later, America) sealed the destiny of the Philippines to become the only Christian nation in Asia.

The background to the colonization of the Philippines cannot be separated from the reformation, which
rocked medieval Europe into wars and colonial zeal. After the reformation began in 1517, many Protestants
broke away from the Roman catholic religion. The Spanish kings (Charles I and his son Philip II, became known
as “Defenders of the (Catholic) Faith” against the Protestant reformers.

To replace the souls that they thought had been lost to Christianity, the Spanish kings began the greatest
missionary venture the world has ever known – to take Christianity to the ends of the earth. The best monks in
religious orders (Augustinians, Franciscans, Dominicans, etc.) left the monasteries and went on missions (or
religious wars).

Legazpi Expedition (1565)

In 1565, Philip II gave instructions to the appointed conquistador of thePhilippines,

Miguel Lopez de Legazpi, “ to inform the natives that the Spaniards had come not to harm to their person or to
their property, but to explain to them the law of Jesus Christ by which they will be saved.”

The Spanish expeditionary forces could defend themselves if attacked, but the royal instructions
admonished Legazpi to commit no aggressive act which might arouse native hostilities. Of course, the royal
instructions were not necessarily followed to the letter by Legazpi and his men, who fought several military
campaigns due to subdue the Filipinos. Nevertheless, due to the royal instructions (and the fact that he only had
300 troops) Legazpi was cautious in the use of force. Had the Filipinos been more united and more determined
in resisting, they might easily have ousted Legazpi and his men, like they did with Magellan in 1521.

Effect of the Bloody Fall of Cainta

After the conquest of Manila in May 1571. Legazpi sent out emissaries to the nearby barangay
kingdoms of Cainta and Taytay to persuade them to recognize Spanish rule. The inhabitants there were defiant
and sent out a challenge to the Spaniards, “Come and fight. Let us see who is stronger – your Christian God or
our ancestral gods.” Thus, Legazpi decided to send his best man, his grandson Captain Juan de Salcedo, to
subdue the haughty barangays. They were armed to the hilt with three large cannons, medieval rifles, the best
Toledo steel lances and swords.

Captain Salcedo sailed up the Pasig river for three days, and left the big boat at the entrance to Laguna
Lake. He marched overland towards Cainta with his troops. The warriors of Cainta had fortified their barangay
and positioned their men and native cannons for the fight.
 Salcedo and his men proceeded to attack Cainta with their superior cannons and weapons. The native
defenders fought bravely but the military experience and better technology of the invaders prevailed. The
natives were crushed, and four hundred warriors, including women, were slain that day. The bloody fall of
Cainta frightened the natives of the neighboring barangay of Taytay. They decided to surrender without a fight.
News of what happened in Cainta and Taytay spread like wildfire across the lake to Laguna and the hills of San
Pablo.

The Fall of Laguna

Then, Salcedo and his troops marched towards Laguna, whose barangay kingdoms were inhabited by
about 25,000 people. In mid-August, 1571 they reached Bae (Bay), then the biggest barangay along Laguna
Lake. Bae easily fell to the Spaniards because the chief, like Taytay, also yielded without a fight. The people of
Bae did not want what happened in Cainta to happen to them.

While in Bae, Captain Salcedo met a native named Masolong, the son of Gat Tayaw of Liliw. Masolong
was baptized by Fray Alvarado and given the Christian name of Juan. Salcedo told him to go home to Liliw and
inform his father and folks that they were coming to their barangay next.

Masolong (Juan) returnedto Liliwand did as he was told. According to the story, he told the people of
Liliw that, “The white Castilas are coming. Let us welcome them, for they are very strong and have many guns.
They have already conquered the barangays of Cainta, Taytay, and Bae.” Hence, on August 22, 1571, when
Salcedo and his men arrived in Liliw, they were warmly received by Gat Tayaw and his people.

However, the upland barangays of Nagcarlan and Majayjay were hostile. Their chiefs and people
preferred to fight rather than submit to the white strangers Salcedo attacked Nagcarlan. The people resisted
bravely under the leadership of their chief, Gat Laquilao. But the spears, bows and arrows, and bolos, were no
match for the Spanish weapons. In the end, Nagcarlan also chose to accept Spanish rule rather than to continue
fighting.

For several days, Salcedo tried to attack Majayjay. But its chief Gat Yantok and his warriors repulsed
them. However, Gat Yantok could not continue defending his barangay. Under cover at night, Gat Yantok and
his people quietly evacuated their village, and fled to the heights of Mount Banahaw with as much as they could
carry. When Salcedo resumed the attack on Majayjay the next morning, he captured an empty barangay.

The Peaceful Fail of San Pablo

Salcedo was also in search of precious gold and other products to grab. In Bae, the natives had told him
about the big upland realm of Sampalok, where Aetas traded gold dust. Forthwith, Captain Salcedo dispatched
his aide Gabriel de Montoya, fray Alvarado, and a small contingent to verify the story and go to Sampalok, as
San Pablo was then called.

By August 1571, the native chieftains of Sampalok had heard stories of the Spaniards, their superior
weapons and their determination to conquer. They held council of chieftains, led by Gat Paguil, their supreme
leader. The houses of Makopa to Galanum were under the control of Gat Sungayan, a great hunter deer and wild
boar. Gat Salakab was the big chief of the houses of Lumot, Palakpakin, Bitin-Ulila and Kukot.

None of them really wanted to surrender to the Spanish conquistadors. But they realized that the
casualties of a battle may be too much to bear. Gat Paguil and the other chiefs of Sampalok decided to deal with
them peacefully.

LEARNING TASK

Activity no. 1
Answer the following questions using 50-100 words.

A. Explain one significant effect of the Legazpi’s expedition:

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B. Cite and explain the reasons why the early forebears were easily pacified by the Spaniards.
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C. Explain why and how the Spaniards and Portuguese came to the East?
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Lesson Objective:

At the end of the module, the learners will be able to:

1. Identify and explain the different religious groups of Spanish colonization.
2. Compare the religious beliefs of our early forebears during and before the Spaniards came.
3. Share insights about how Christianity affects the life and faith of our ancient forebears.

II. THE AUGUSTINIAN PARISH OF SAN PABLO DE LOS MONTES

Sampalok as an Augustinian Mission

Sampalok proved to be a microcosm of the difficulties of the mission work in the Philippines. From
1571 to 1578, missionary work in this area got off to a very slow start. Linguistic ignorance, the paucity of priest,
and the greater attraction of China accounted for their lack of progress. It took seven years before the
Augustinians could establish themselves at all in Laguna. On April 30, 1578, Bae, then the capital of Laguna,
was organized as the Spanish colonial town in Laguna, with Fray Juan Gallegos, OSA, as the first parish priest.

Sampalok was only a temporary visita of Bae. A visita meant that the priest visited occasionally, but did
not stay long. For the Spaniards at this time, Sampalok was mainly used for revitalizing rather than as a
commercial or religious outpost.

The precolonial “barangay” was renamed as “barrio,” to make it easier for the Spaniards to pronounce.
Sampalok was chosen as the cabecera (a central place) to conduct occasional consultations on their mission
work by the Tribunal of Ecclesiastical Visitors of Bae.

The Augustinians

The Augustinians were the vanguards of Christianity in the Philippines. Five Augustinians friars came
with Legazpi’s expedition in 1565, led by Fray Andres Urdaneta, the navigator, who also discovered the return
route to Mexico. From that date to 1898, a total of 2,368 Augustinians came to the islands, founded 385 towns,
and administered two million souls. The Philippine Augustinian organization was called Provincia de
SantisimoNombre de Jesus (Province of the Mostly Holy Name of Jesus), and its members bore the initials OSA
(Order of St. Augustine). It contributed 57 martyrs recognized as Catholic saints for missions in the Philippines,
China, Japan and other Asian countries.

The Contributions of the Spanish Missionaries

It is estimated that about 12,000 Spanish missionaries from the different orders labored in the mission
fields of these islands throughout the 333 years of Spanish rule.

The first wave of Spanish missionaries (from Mexico) in the 16 th century evidently did a tremendously
successful work in the Philippines. Historical writers, Catholic and Protestant, hail this first wave of monks in the
16th century for their achievements, not only in religion, but also education, economics, arts and sciences. Their
achievements were “without parallel in history.”

In postmodern times, the colonial Spanish friars are held in disrepute, and the word “fraile” evokes a
negative meaning. Undoubtedly, the friars were responsible for many abuses, especially in the latter part of the
Spanish era. But they should also be credited with the attainment of certain results in the civilization of the
Filipino people, the credit for which is now denied them. With “cura” for a father-figure, and the “captain” as
his adjutant, the Philippine town had a barrier of protection between the weaker and the stronger race, the
vanquished and the victor.

San Pablo Becomes a Parish

In 1586, the Augustinians Provincial Fray Diego Alvarez, together with his council, officially
established San Pablo as a parish. A parish is an administrative district with a church and a priest in residence.
The Spanish parish priest was the resident cura and addressed as “Fray” (short for fraile).

They chose the trading center of Sampalok for the site of their new mission. The Sampalok mission was
given the Christian name, “San Pablo de los Montes.” It was the custom of Spanish missionaries to name a new
parish according to the environment in which they would live. San Pablo being an upland area, they foresaw the
isolation and sacrifices to be required of the resident missionary. Hence, they chose as their inspiration St. Paul,
the first hermit saint. According to legend, St. Paul was rich young man who fled to the desert in Thebes, Egypt,
to escape persecution from the Roman Empire around 250 AD. He consecrated his life in prayer and meditation
and lived as a hermit in the mountains of this desert in a cave near a clear spring and a palm tree, which gave
him food and shelter. He would remain there for the rest of his life. A monastery now stands in the site of his
hermitage. The life of Paul the Hermit was meant to inspire those destined to serve in the isolated mountain
mission.

The first parish priest was Fray Mateo de Mendoza, an Augustinian monk. No doubt, Fray Mendoza
found similarities in his life with that of St. Paul.

The Fiesta Method of Conversion

Fray Mendoza had a bright idea how to attract the natives to move closer to the cabezera of Sampalok
where he wanted the church built. If he could not go to their homes to invite them, then he would attract them to
go to him!

The enticement was a medieval fair or “fiesta” (festival). Fray Mendoza was familiar with the history of
medieval Europe, where the medieval trading fairs in feudal estates became the nucleus for towns and cities like
Madrid, Paris, and London. At first, people lived in isolated feudal farms, far from each other. But the medieval
fairs came and attracted them to come to a central place.

After all, Sampalok was already the trading center of the upland realm. The markets and merchants of
this barangay attracted a daily flow of visitors to the economic center. Noticing that the natives loved games,
feasts, and religious rites, fray Mendoza realized that he could latch on to their traditions. The gatherings, music,
dances, and rituals during fiesta would give them the outlet for their natural gregariousness, artistry, and
religiosity. Holding frequent fiestas was a great way to attract the natives to move closer to the center where a
church could be built.

It was also during fiesta celebrations that Fray Mendoza commenced telling the story of Jesus. In order
not to bore the villagers with the foreign rites (the mass was said in Latin then), he depended on sensory and
visual experiences, in keeping with the fiesta spirit. The good cura made the chieftains’ children tell gospel story
in pageants (Creation, Christmas, Good Friday, Easter, etc.).

Fray Mendoza made it priority to win the chieftains’ children to the new religion, in keeping with the
history of evangelization in South America. Once the children were captivated, they help in converting their
influential parents. Once the chiefs were won over, their baptism into the Roman Catholic faith followed. The
chiefs brought along their entire clan, servants, and slaves into the new faith.
The First Augustinian Church

As anticipated by Fray Mendoza, the pagans were gradually converted to Christianity.

Then, Fray Mendoza brought up the need for a new central place of worship. They had been using the
chief’s hut for their old pagan meetings. Then they had used Fray Mendoza’s front yard for the fiesta shows and
the Catholic meetings. They were asked to build a bigger hut for the regular meetings of their new faith.

The building of the iglesia became a time for the bayanihan spirit to shine in the community.
“Bayanihan” is a native custom of helping a friend to move or to build a home. Using only primitive tools, they
gave voluntary service to their new religious leader. Fray Mateo de Mendoza did his part as he chanted and
prayed to inspire the workers, moving with a rosary on hand.

When finished, he installed metal belle that he rang now and then to summon the people to come to his
place. Soon, the people got used to the regularity of the bells pealing at daybreak, at sunset, and on special
occasions.

The construction of the first wooden church in San Pablo de los Montes took two years (1590-1591). By
the time it stood, almost all of the inhabitants had been baptized. Instead of pagan anitos, Christians images
became the new central focus in the wooden church Fr. Mendoza placed three new images on the altar – the
statues of Jesus Christ, the Virgin Mary, and St. Paul the Hermit, who was the new patron saint of the parish.

The three statues represented the new persons they were to pray to.
First of all, Jesus, the Son of God, the Savior and Redeemer of all humanity. Jesus was the reason for
the Christian religion, which was their new faith.
Secondly, the statue of the Virgin Mary had a favored nook near the altar. She was the mother of Jesus.
Augustinian missionaries were famous for spreading internationally the veneration of the Virgin Mary.
Thirdly, at the other side of the altar was the image of St. Paul the Hermit. The natives had to know
about him, too, because he was the patron saint chosen by the Augustinians for this upland realm. It was
explained to the natives that they needed this saint as an inspiration for them.

THE BARRIO AS A SPANISH COLONY

The Priest as Vanguard of a New Civilization

As the solerepresentative of the Cross and the Spanish Crown in the new parish, Fray Mendoza
increasingly trained the natives of San Pablo to follow his lead. He declared that he would make other changes.
He began to call their barangay a “barrio”. His pronouncements, much to his pleasant surprise, were received
with laughing applause and shouting felicitations. Perhaps the natives were delighted with his attempts to speak
in their language. He also pleased them in other ways.

Cabeza de Barangay and the Tribute

Now it was the time for the first act of a new colonial authority to establish representation and to require
taxation. Fray Mendoza declared that the barrio chief would be called by new title, “Cabeza,” (Spanish for
“head”), instead of “Gat.”

As for the tribute, it was explained to the natives that this was nothing more than an additional collection
to what the chieftains were already used to collecting for their share of farm and animal products and debt
service. Now, it was time for them to collect a new tribute for the iglesia (church) and the Spanish Crown.
 With the barrio chiefs (cabesas) as tax collectors, the priest was assured of an easy collection. The new
colonial tribute was acceptable to them because they were exempted and did not pay any tribute at all. The
cabesas was too happy to collect more taxes (in which they would share) and indeed flattered because it added to
their power.

Land Distribution

Another reason for the acceptance of the new tribute was the new colonial policy on land and slaves,
which enlarged the economic pie for all. Fray Mendoza announced a new land policy in the colony. The Royal
Decree of April 6, 1588 provided for the appointment of land in favor of landless individuals to turn them into
small landowners. These lands were generally the agricultural farms situated in the lowlands leaving the
mountains and dense forest of little use or interest to them, except for the kaingin slash-and-burn farming.

To please the native chieftains, his principal aides in administering the affairs of the barrio, Fray
Mendoza declared that they would retain their extensive land holdings and have them registered in the names of
the members of their families.

Fray Mendoza went further by providing that every man would also be given a piece of land registered
in his name, if he would cultivate it within a year. This land-for-the-landless policy later applied to emancipated
slaves.

The suggestions made by the cabezas were approved.

➢ Gat Salakab proposed that outsiders interested in owning land within the territorial jurisdiction of San
Pablo de los Montes should pay for it in terms of service to the church and the community, as might be
decided by the parish priest.
➢ Gat Sungayan also made a suggestion, that no foreigner (except the Spaniards) like Chinese or the
Bumbais (Indian) should not be allowed to own land in San Pablo. They might lease a piece of land or
work as a tenant farmer, but they should never allow to own even a small piece of land.

The Emancipation of Slaves

Fray Mendoza declared that all those who were still under debt peonage should be released to enable
them to work on their newly-acquired piece of land, and thus be able to pay for their indebtedness. However,
should they prefer to work in the creditor’s household or farm under some mutually agreed upon conditions,
they might do so.

The compliance of the landed aristocracy resulted in the emancipation of slaves. Slavery was prevalent
in 16th century in Asia, but the Philippines became the only Asian nation to abolish this inhumane practice
because of the Spanish missionaries.

Fund Raising for the Church

At first, the parish had hardly a thousand domiciled inhabitants, and the church tax was insufficient for
the support of the local parish. To augment the income of the church, the parish began to sale indulgences,
masses, holy water blessings, marriages, baptisms, and burial fees. Donations and alms were also welcomed
during mass, harvest, and other occasions.

Colonial church reform turned out to be a modernizing force. San Pablo evolved from an isolated
agricultural tribal community to a unit in a new political entity. The barrio was no longer an isolated group of
families in the mountains, but a part of a new colonial nation.
 LEARNING TASK

Activity no. 2
Answer the following questions using 50-100 words.

A. Identify the different religious groups arrived in the Philippines during Spanish era.
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B. Compare or differentiate the pagan beliefs from the Christian beliefs.

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C. What vital lessons or insights have you learned from this lesson or topic?
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Lesson Objective:

At the end of the module, the learners will be able to:

1. Gives insight about the ups and downs situations of the City of San Pablo during 17th and
18th Century.
2. Identify the different sitios that were renamed after Saints.
3. State clearly the cause and effect of Christianity to our ancient forebears.

III. THE UPS AND DOWNS OF THE 17 th AND 18th CENTURIES

Under the Church Bells

Fray Mateo de Mendoza, the first parish priest, did an excellent pioneering job in San Pablo. Although
alone, he carried out many reforms by the Spanish Crown. The natives’ situation improved due to these reforms.
The population increased, land cultivation expanded, food security was attained, tribal wars ceased, and so on.

In 1620, the parish of San Pablo de los Montes was listed among the sixty-two houses administered by
the Augustinians when the Provincial Chapter conference was held in Manila. In fact, San Pablo helped in the
establishment of chapels in nearby communities, like Tiaong (Quezon). Tiaong eventually became an
independent parish in 1686 with Fray Jose de Salduendo, OSA, as the first church prior. The latter was the
parish priest of San Pablo before he was transferred to Tiaong, to insure a good start for the newly-established
parish.

Outstanding Parish Priest: Hernando Cabrera

For a decade (1618-29), Fray Hernando Cabrera, another outstanding Augustinian missionary, was
assigned to San Pablo. Unlike the rather uncouth and insignificant church priors before him, Fray Cabrera
appeared a polished and dignified gentleman. He came from Cordova, Spain, the cultural center under the
Moors. Dignified and historically inclined, he was the most erudite priest ever assigned to this upland realm.

The first act of Fray Cabrera was to improve education. He formed a grouped of supervisors (fiscales) to
organize and supervise catechism and other classes. He was clever enough to appoint old cabezas de barangay
who exerted much influence in the villages. Sunday schools were held regularly at the village church and in
outlying visitas. Eventually, the brighter students were asked to teach the other children.

Fray Cabrera also organized a new leadership called the principalia, composed of the council of
incumbent chieftains. But the principalia included only the cabezas who had been in service at least ten years,
unless the others also chose to include him.

A Valuable Protégé

Among the San Pablo commoners, Fray Cabrera found a unique artisan named Juan de los Santos, a
Christian name given to him by the priest. He was teachable and versatile. Juan was able to interpret Fray
Cabrera’s idea into art-forms of magnificent beauty. He was imaginative and inspired artist who could draw or
sculpt. His work showed a great power of feeling.

Juan found his inspiration in the natural environment. To him, “art may err, but nature cannot mess” (as
John Dryden once said). The priest made Juan his overall chief assistant. He became the head of all the fiscales,
whom he supervised; the choir leader; the vocal and instrumental soloist; the chief goldsmith, and even the
herbal doctor to the priest.

Sitios Renamed

Fray Cabrera decided to have other communities named after saints to increase the number of patron
saint fiestas. He renamed the sitio of Balatwin as Santa Monica, in honor of St. Augustine’s pious mother.
Tikew was renamed San Marcos (St. Mark the Apostle) in recognition of the villagers many acts of charity and
sincere humility. Bulaho was renamed San Bartolome, because of the inhabitants’ innocence and simplicity of
heart. Malinaw, the home of Juan de los Santos, the most valuable assistant (and herbalist) was renamed San
Lucas (after St. Luke the physician).

Church Music

Music was integral part of their religious activities, and Fray Cabrera was the most musically-inclined of
his predecessors. He was able to do much more than Fray Mendoza. Fray Cabrera knew the musical traditions of
Cordova and introduced new instruments and musical styles. Ever conscious of the power of music, he brought
the lute, a guitar with a rounded body; a keyboard pneumatic instrument; and the virginal, a small harpsichord.
His favorite musical form was the accompanied solo song. The parishioners liked to hear his expressive and
dramatic cantatas at mass.He introduced the madrigal, a secular love song, from the traditions of Islamic
Europe, which became very popular as a courtship song with the village swains and lasses.

New Church Ornaments

Fray Cabrera gave instructions to the effect that tribute that tributes, fees, and donations should now be
paid in gold dust, or objects made of gold, silver, and other metals. He wanted the gold melted down and
fashioned into ornate ecclesiastical art, like a monstrance (a vessel for displaying the communion host), a cross,
candlesticks, incensory, and chalice. This enabled Fray Cabrera to accumulate much wealth for what would be
his grand ambition-a new stone church for San Pablo.

A New Church of Brick and Stone

A native hut of wood, bamboo and flimsy native materials could not have sufficed forever as a church.
The magnificent obsession of Fray Cabrera was to construct a bigger, mere grandiose church made of brick and
stone to replace the shabby wooden church built two decades ago. A new stone church would give full
expression to his artistic nature. Moreover, a prospering barangay like San Pablo de los Montes deserved a more
impressive house of God.

But Fray Cabrera also got involved in the construction of the first cemetery in San Pablo. The
construction work on the two projects, as well as his other chores, must have tired him out tremendously. While
he designed and started the construction of the new church, he did not finish it. In 1629, he became seriously ill
and had to return to Spain. He died on the voyage home and was buried at sea.

THE COMMUNITY

Grid Plan of the Town

Early in its overseas colonization, the Spanish Crown ordered colonial officials (military and religious)
to make a grid plan of the location, shape and measurements of their new communities. These specific orders
were applied to San Pablo de los Montes from the very beginning of its life as a Spanish colony.

At every center of a town, there was to be a square plaza. Adjacent to the plaza was the Catholic
Church, the convent house, and a government hall or casa real. The upper class people or principalia would live
close to the town plaza. Proper spacing would be observed to allow for trade, festivals, and military operations,
as well as the passage of horses and carriages. The physical layout of San Pablo followed the so-called “gridiron
pattern,” with square central plaza and rectangular street blocks.

Agriculture

Finally, Fray Cabrera improved agriculture; and hence, the food security and livelihood of the
inhabitants of San Pablo de los Montes. In addition to rice, Fray Mendoza encouraged the villagers to plant more
tubers (camotes and gabi) as well as such pre-hispanic palms and other trees, like betel, sago, coconut, orange,
lemon, lime and banana. He also encouraged them to produce wine from sugar cane, rice, or nipa palm. The
local wine (lambanog) served for festivities, and of course the daily mass.

Arboreal Favorites

Fray Cabrera predicted that in the years to come, the community’s principal sources of income would be
derived from coconut, bamboo, and lanzones. He encouraged the villagers to continue planting and taking good
care of them.
The lanzones was the “queen of jungle fruits,” and not found in Mexico and Spain. Hence, the
missionaries (who came to Mexico) were amazed with this seasonal delight. With an agreeably sweet and sour
flavor, the lanzones was a curious kind of fruit. Its fruit burst from the tree trunk (not from branches) in golden
clusters of loveliness when ripened. Itinerant merchants, especially those coming from Manila, bought the fruit a
plenty because of the attractive price they commanded in the capital city.

The Cattle Ranch

The cattle farm was situated in Lumbangan. Fray Cabrera introduced another breed of cattle in a
separate area of the ranch. Coming from India, this new breed represented the gayal family and was a little
shorter than the Indian gaur. He also introduced goat-raising, but the goat proved unpopular because of its
destructive habits. The goat ate and destroyed everything.

Relics of the Pagan Past Destroyed

Fray Cabrera’s last act before he left San Pablo was the destruction of pagan relics, a feat which
previous curas did not have the guts to do. There were no temples to demolish, but there were hundreds of pagan
idols or figures made of wood or stone. Every home had at least one or more.

The Pioneering Missionaries

The colonization of San Pablo de los Montes was accomplished not by conquistadores and Spanish
military officials, but by a succession of intrepid church priors who live, prayed and worked (ora et labora) in
the native communities. They boldly crossed mountains, forded streams, and waded into jungles. These
pioneering Spanish missionaries, but their heroic exploits, and religious zeal transformed the precolonial
societies into more advanced civilizations that the West then offered.
THE CHINESE REVOLT

First Chinese Revolt (1603)

On May 23, 1603, three mandarins from China arrived in Manila to see what they said was a “mountain
of gold” in Cavite. The Spanish officials were flabbergasted, but allowed them to see themselves that no such
thing existed in the area. Upon their departure, Governor-general Pedro Bravo de Acuña ordered war
preparations because he regarded the three mandarins as an advance spy party, so China could attack them.

However, the Chinese residents of the Parian, the Chinese enclave in Intramuros, Manila, Panicked.
They thought the Spanish soldiers were preparing to massacre them. Their leader, Eng Kang, ordered all
Chinese men to arm and get ready to fight. Each man was asked to give him a needle if they were ready to fight,
and the total amounted to 22,150 armed men.

Although Eng Kang was arrested, the Chinese war partly proceeded with their bloody revolt on October
3, 1603. They attacked Tondo and Quiapo, setting fire to houses and committing terrible slaughters. Inspired by
their initial victory, the Chinese rebels assaulted the walled city of Intramuros. Had it not been for the arrival
reinforcements from Pampanga, the walled city of Intramuros. Had it not been for the arrival of 4,000 native
reinforcements from Pampanga, the walled city would have fallen. The Macabebe militia, led by Captain Luis
de Velasco, marched to the rescue of the capital tipped the scales of battle in favor of Spain.

The Chinese retreated to the mountains of Laguna and Batangas, and made their last stand in the
mountains of San Pablo on October 20, 1603. They stood against the Filipino-Spanish colonial forces of 200
Spaniards, 300 Japanese, and 2,000 Pampangans, of whom 1,500 were arquebusiers and musketeers, and the rest
archers and lancers.

Realizing their defeat after several days of fighting, the Chinese rebels found refuge in the mountain
range of Kalisungan at the westside of San Pablo de los Montes.

Governor-General Acuña took over the command, and decided for himself to go up to San Pablo to
finish the revolt. The sight of the local Chinese confined in the church so infuriated Acuña and his men that they
herded them into the churchyard and started a killing rampage. All the local Chinese would have been killed had
it not been for the pleadings of two Augustinian priests. Alas, these local Chinese were not involved in the revolt
at all.

Second Chinese Revolt (1639-1640)

Three decades later, the second Chinese revolt flared up because of the abuses of the tribute collectors
and the harsh order of Governor-general Hurtado de Corcuera, assigning the Chinese to harsh forced labor in
Calamba, Laguna. Exasperatedby the aggressive behavior of a certain Spanish doctor Luis Arias de Mora and
the alcalde mayor of Laguna province, some 30,000 Chinese workers rose in open rebellion. On November 19,
1639, the oppressed Chinese started an armed insurrection in Calamba. In the succeeding days, the disturbance
spread to the other towns in the province, as well as to distant places as Batangas, Makati, Tondo, the Parian,
Cavite, and Bulacan.

In San Pablo, Fray Andres Verdugo, the new parish priest, quickly armed more than a hundred
volunteers to defend the village in case the rebels came again, as they did decades ago. Again, the local Chinese
did not participate in the revolt and were incarcerated inside the church which must have made them extremely
nervous. Fray Verdugo was assisted by three cabezas in the recruitment and training of the volunteers-
Bartolome Maghayin of Sampalok and grandson of Gat Paguil, Cristobal Somangalit of Labisan and son of the
successor of Gat Pulitan, and Bernabe Pindan, overseer of the church’s cattle ranch in Lumbangan. Highly
esteemed because of their valor and skill in the use of many kinds of native weaponry, the three cabezas did not
find difficulty in recruiting volunteers to defend their homes and loved ones.

Thrice the Chinese rebels tried to invade San Pablo de los Montes, and thrice they were repulsed. On
their third attempt, Fray Verdugo and his men took the offensive and chased the invaders down to the big town
of Bae. The grateful ones in the beleaguered town united forces with the Sanpableños and succeeded in
dispersing the Chinese rebels. It was a dramatic instance of the hillock barrio coming to the rescue of the
towners.

Some rebels fled to the remote recesses of other towns, and others grabbed fishing boats to escape
through Laguna Lake. Fray Verdugo granted his three cabeza lieutenants the Spanish titles od “Don” (a privilege
then) as an appreciation for the valor they had manifested under fire.

Disgruntled Natives

The people of San Pablo relished their victory and expected reward from the colonial authorities. But in
1640, news came that Los Baños was made an independent township, but San Pablo did not make it. San Pablo
de los Montes remained appended as barrio to bae.

The entire community was upset. The three veterans of the war against the Chinese rebels resigned as
cabezas de barangay, and discarded not only title of “Don” but their Christian names as well. Henceforth, they
announced that they should be addressed as “Gat Maghayin,” “Gat Somangalit,” and “Gat Pindan.” They swore
that they would have nothing more to do with the church and colonial affairs. They withdrew to their respective
family farms with a warning that they should not be molested by the guardia civil or else they and their
followers would fight back.

This show of early “People Power” was promptly followed by the other natives as well. They boycotted
church services and delayed their payment of taxes. During the general strike, the native of San Pablo became
indifferent to matters pertaining to the church and the crown. Fray Verdugo tried hard to make representations
on behalf of the local community. Having failed in all his efforts, he requested for transfer to another parish.

LEARNING TASK

Activity no. 3
Answer the following questions using 50-100 words.

A. Describe the conditions in the San Pablo de los Montes before the outbreak of revolution.
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B. Make a research about different barangays that were renamed after Saints.
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C. What was the important role of Christian religion to our ancient forebears?
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Lesson Objective:

At the end of the module, the learners will be able to:

1. Describe fully the rehabilitation of the City of San Pablo after revolts.
2. Analyze carefully the effects of the colonization of the Spanish, Chinese and British
Government.

IV. A TOWN IS BORN

San Pablo Becomes a Town (Poblacion)

In late 1647, eight years after the second Chinese revolts, the barrio of San Pablo finally became a town
(poblacion), separate from Bae. Much to the delight of the people, the “Dons” came back to fashion, and San
Pablo was revived. The cabezas looked forward to who would be appointed among them as the first native
executive of their new town. A town executive was then called a gobernadorcillo (little governor). He was then
called a “capitan” (captain).

Don Bartolome Maghayin was appointed as the first town gobernadorcillo or Capitan. Don Cristobal
Somangalit, the second, and Don Bernabe Pindan the third. The three barrio cabesas (“barrio chiefs”) were at
first hesitant to become the “little governors” of the others. But through the appeal of their fellow townmates,
they finally accepted the position, provided they would hold office only for a one-year term and would not
accept reappointment.

During the 17th century, the colonial policy in choosing the town executive was that all married males
would nominate three candidates for the post of Capitan (gobernadorcillo). From among these nominees, a
representative of the Crown would select the winning candidate to serve as Capitan for a term of one year. The
alcalde mayor of the province was supposed to be that representative, but he usually appointed the parish to
choose to town Capitan. Hence, the parish priest exerted a tremendous power in the selection of the town
executive.

Limited Power of the Native Gobernadorcillo

Chart of Spanish colonial government (secular officials)

King of Spain (De jure executor, judiciary, legislator)

(Spanish Empire)

SP
A Council of the Indies (De jure legislator)
(Spanish Colonies)
NI
A
Governor General (De facto executor, judiciary, legislator)
R [Philippines (Provinces of Empire)]
DS

Encomiendero (later alcalde-mayor)

[Municipality: Encomienda and later alcalde-mayor]

--------------------------------------------------------------------------------------------------------------------------
FI Gobernadorcillo
LI [pueblo or town]

PI
N Cabeza de Barangay
OS [barangay (later disappeared into the barrio)]

The privileged Class

During the Spanish colonial era, all those in the service of the church, the town, and military constituted
the privileged class of Philippine society, thus replacing the precolonial classes you read earlier. The Spanish
priest, the gobernadorcillo, the cabesas, and the appointed lesser officials were the new aristocracy of Philippine
colonial society. The appointed lesser officials consisted of the fiscales (sacristans), the cantores of the church
choir, the inspectors of palms, the inspector of the fields, etc.

Those in privileged class were exempted from paying the tribute and rendering forced labor (polo). The
gobernadorcillo and the cabesas were entitled to the Spanish “Don.” Their spouses were entitled to be called
“Doña.” The parish priest was addressed as “Fray,” or “Padre.”

Distressed Gobernadorcillos

However, becoming the nominal big man in town was not the same as being the top man in town.
During the last half of the 17th century, the people of San Pablo desperately needed a leader to serve as their
rallying point. But neither the Spanish parish priest nor the town Capitan furnished the much-needed leadership.
Many colonial orders from higher crown officials were inimical to the interests of the local community. But in
the late 17 th century, local officials lacked the political will to question or to defy instructions
from higher up which were at variance with the best interests of the local townsfolk.

Even if they could meet the tribute quota, a gobernadorcillo could come to financial ruin holding the
position. He was expected to entertain and provide supplies for colonial officials and their guests who were
merely passing through as tourists. He was also expected to give gifts to higher officials. When he was ordered
to appear in the provincial capital or in Manila, he had to leave his plantation or trade and to pay for his own
expenses.

The Abusive Guardia Civil

Another disadvantage to becoming a separate municipality was the coming of the Guardia civil and
cuadrilleros. The Guardia civil were Filipino natives tasked to arrest criminals and maintain law and order in the
town. Their abuses were later to become well-known through the novels of Dr. Jose Rizal. To augment them, a
group of armed militias called cuadrilleros called also be stationed in town from time to time. The cuadrilleros
were like policemen armed with lances and bolos. The town wiseacres noted that during the Chinese revolts in
1603 and 1639, they had successfully defended their loved ones and hometown without the civil guards or
cuedrilleros being around. Alas, these armed guards and police turned out to be the ones who committed crimes
on the hapless native population. They robbed the barrio folks of food and other valuable items. They made
lewd overtures to the village lasses. They extorted for their services. At the sight of them approaching, the
defenseless natives would hide their daughters, their pigs and other valuables, and they would keep out of sight,
too.

Hard Times and the Dutch and Moro Wars

During the second half of the 17 th century, the Philippines fell into hard times because of the Dutch
naval attacks on the colony. The Dutch invaders failed to capture the Philippines, but they continued to intrigue
against and to harass the Spanish colony. The Dutch attacks and coastal blockades had several bad effects for the
natives and the colonial economy.

The Dutch incited the Moros to resist Spanish sovereignty, supplying them with arms and aiding them
in attacking Spanish garrisons in Sulu and Mindanao. This forced the Spanish to recruit natives and divert
resources to reinforce their garrisons and wage wars against the Moros, their mortal enemies.

The Dutch attacked the galleons that plied the Acapulco-Manila sea route. They crippled commerce and
trade, and delayed the subsidy for the colony’s government and military expense. The shortfall in money to pay
colonial, military and church personnel forced the latter to squeeze the native Filipinos for all the tributes, tithes
and money they could get.

San Pablo’s Economic Decline

During the second half of the 17th century, many farm workers decided to abandon their fields. They ran
to the hills to avoid being conscripted into Spanish army to fight the Dutch and Moro wars. The depopulation of
fertile areas led to food shortages and starvation.

A breakdown of law and order followed the decline of food and brought anarchy. The armed forces and
the guards preyed on the less powerful and took their agricultural produce without paying for them. Those who
chose to stay had no more desire to produce a surplus because it would only be taken from them.

Some folks sold what they could to richer people, and they were many transfers of wealth, especially by
those who could least afford it. The rich had lands left fallow because of the difficulty of keeping farm laborers
to work for them.

Typhoons and Earthquakes

During the first half of the 18th century, San Pablo de los Montes was visited by a number of natural
calamities, which impeded its recovery from the hard times. This series of unfortunate events began in 1708
with a destructive typhoon that demolished many houses made of flimsy materials. The parish priest, Fray
Simon Martinez, used church funds to help the typhoon victims. Capitan Diego Criste required the recipients of
church charity to perform manual work in the convent. Then, in 1740, a strong earthquake damaged a portion of
the stone church. Many people volunteered to make the repairs.

The following year (1741) brought more distressing natural calamities. First, a strong typhoon brought
down a number of houses. Then, a smallpox epidemic broke out, and many died. The church prior, Fray
DelatinEmola, was helpless and made two trips to Manila, until he found medical help and the vaccine to bring
relief from the epidemic.
A Murder Most Foul

In December 1762, a most horrifying crime befell San Pablo. The parish priest, Fray Francisco de
Fierro, was assassinated by itinerant Chinese who were said to be house guest of the previous town Capitan,
Diego de la Cruz. Two co-adjutor priests, Frays Lucas Prieto and Manuel Balleta, were elsewhere at the time, in
the fruit orchard behind the sacristy, gathering cacao and other crops for the market. But Fray Prieto discovered
the crime and called for help. The Spanish Guardia civil quickly responded and the Chinese assassins together
with ex-Capitan de la Cruz, were apprehended and summarily executed. The incumbent Capitan, Juan F.
Sarmiento, was so scared that he ran away, much to the constemation of the local citizenry.

These events happened during the national emergency, amid the fears of British invaders from Manila
coming to take over in San Pablo as well. Motives for the crime were advanced for the assassination of Fray
Fierro, none of them true. Some gossiped that he abused the pretty daughter of a Chinese trader in town, and the
aggrieved father hired the killers to avenge his family. Others gossiped that ex-Capitan de la Cruz got angry
when the priest did not support him for another term, and he had hired the Chinese killers.

The British Invasion (1762-64)

The first successful Western challenge to Spanish power in the Philippines was the British invasion,
which resulted in the occupation of Manila from 1762 to 1764. Outside Manila, the British made no headway
because of the heroic resistance of the Filipinos led by Simon de Anda, a fighting Spanish jurist, who, with the
aid of the patriotic Spanish priests and loyal Filipinos, maintained Spanish rule in the provinces. From
Intramuros, Anda had fled with most of the colonial treasury of gold and other valuables to continue the
resistance. He hid in various places in the provinces and formed his own band of followers.

The British invasion was part of a three-continent war among European despots called the Seven Years
Wars (1758-1761). The Seven Tears War was also a war of colonial supremacy that spilled over into three
continents. In North America, it was called the French and Indian War. In Asia, it was called the British invasion
of the Philippines. Ironically, the British should not have come to Manila at all, because the war was nearly
ending.

The Treaty of Paris ended the war on February 10, 1763. Owing to the poor means of communication
during that time, the news did not reach Manila until May 1764. By that time, the Philippines had three
governors-general in power, each one claiming to be the only authority – Dawsonne Drake of the British East
India Company; Archbishop Manuel Rojo of Manila; and Simon de Anda, the breakaway Spanish fighter.

The British Plunders San Pablo

In 1763, the British came to San Pablo. In the course of hunting down the colonial treasure and Don
Simon de Anda, the British troops searched various towns near Manila. According to the rules of warfare then,
the British and Indian Sepoy troops were allowed by their superior officers to pillage and loot the riches of the
towns they occupied. It is still an oral legend today that the British stole everything, so that not a stitch of
clothing, not a hat or umbrella, and certainly not a piece of jewelry or art work remained in Intramuros. News of
their atrocities in the sacking and looting of Intramuros spread like wildfire throughout the colony.

Evidently, the British heard that San Pablo had rich treasures and was ripe for the picking. Their sudden
arrival in the hometown struck terror in everyone’s hearts. Fray Lucas Prieto, now the parish priests, and
Capitan Diego de Menda were taken by surprise so that they, the Guardia civil, and a handful of volunteers were
only able to give a token of resistance against the well-armed invaders. The hometown resistance fighters were
forced to retreat to the hills and let the determined looters have their way.

The Restoration of Spanish Sovereignty

On May 31, 1764, the war ended, and Anda and his troops made their triumphal entry into Manila
amidst the vivas of the populace, the salute of guns, and the strains of music. In the yard of Sta Cruz Church in
Manila, the impressive ceremony of the restoration of Spanish sovereignty was held.

In 1773, Governor-general Anda, now serving his second term (1770-76) went on a state visit to San
Pablo de los Montes. He wanted to thank the townsfolk who had stayed loyal to him in the war against the
British. A Te Deum (chanted mass) was celebrated with four Augustinian friars officiating – Frays Andres Arias,
Manuel Untega, Santiago Villa and Jose de Villalonga – to honor the highest colonial official to visit San Pablo.

The local citizenry brightened the occasion. Incidentally, San Pablo had an interesting gobernadorcillo
at the time – Capitan Esteban Samson, the son of a Chinese merchant.

MORE COLONIAL POLICIES

The Colonial Treasury

The Spanish missionaries knew about the repeated proposals of Royal advisers to abandon the
Philippine islands because the colony was a heavy burden on the Crown. But the Spanish kings repeatedly
rejected these proposals, in as many times, for religious reasons. Thus, the Spanish Crown had to send a yearly
subsidy by the galleon to pay for the expenses of maintaining the colony in the Philippines. From 1572 to 1810,
Spain spent about P476,000,000 (about P20 million a year) to subsidize the administrative costs of remaining in
the colony.

The Augustinian missionaries naturally wanted to make their missions self-supporting, and even
profitable. There were only two ways to do this: firstly, to engage in agricultural or business ventures
themselves. Secondly, to obtain as much revenue from tithes, fees and donations from the local inhabitants of
their parishes. To what extent the religious orders were able to finance their religious endeavors from own
revenues may be researched from archives of the order. Sadly, most of these religious archives are no longer
available. But there are some local stories in San Pablo.

The Coconut Is a Useful Nut

When Fray de Nicolas (1696-1701) became the parish priest in San Pablo, he immediately launched a
long-range program of coconut-tree planting in the upland realm. It was his firm belief that the economic
prosperity of this upland community would depend largely on the coconut. Fray Nicolas was assisted by Capitan
Agustin Claudio (1696), and later by Capitan Roque de la Cruz (1697).
 He encouraged the coconut landowners to make coconut oil. Manila was beginning to have street
lightning with oil, and many homes used the oil for lightning and cooking purposes. He also encouraged the rice
planters to increase their hectarage, the gardeners to produce more vegetable crops, and every family to be food
sufficient by raising poultry and piggery in their backyards and planting more papaya, banana and lanzones trees
around their houses. He appealed for a surplus of food to improve the local economy.

The Chinese Residents

A discussion of local trade and industry would be incomplete without the story of Chines nationals.
During the Spanish era, many Chinese came to settle in San Pablo. They introduced the value of trade and
commerce in this upland region, and the natives learned from them. The Chinese brought the heritage of their
ancient civilization – rice as a staple crop, better farming methods, the raising of vegetable crops; craftmanship,
like pottery, tool – and ornament-making; and of course, new culinary delights. From the Chinese, the colonial
Filipinos learned the value of manual labor and field work, to be thrifty, industrious, and persevering. And from
the Filipinos, the Chinese learned about fun, romance, music and a loving God.

Expulsion and Repatriation of the Chinese

Then in 1754, a new Spanish Governor-general came who did not like the Chinese at all. Don Pedro
Manuel de Arandia (1754-59), was a professional soldier and more concerned with military than economic
affairs. Fearing the growing number of Chinese in the colony, Governor Arandia issued a decree ordering the
immediate expulsion off all non-Christian Chinese from the Philippines.

The Use of Spanish

In the beginning of the Spanish rule, the clergy were allowed to reach out to the natives in their local
tongue to facilitate communication. Then in the 18 th century, frantic efforts were made to compel the natives to
adopt Spanish. The new colonial trend began in the South American colonies. The Royal Order provided that no
one who did not know how to read, write and speak Spanish could be elected to public office. Every community
was required to set up a primary school, with Spanish as the obligation language of instruction.

The colonial Filipinos did not learn the use of Spanish, and for the most part remained illiterate. Spanish
took better root in the South American colonies, which explains why today, South America is mostly a Spanish-
speaking continent, while the Philippines lost the language.

GLIMPSES OF SAN PABLO IN THE 18TH CENTURY

The Town

If we could go back in time and see San Pablo after two centuries of Spanish colonization, we would be
amazed at the place. In today’s postmodern view, 18 th century San Pablo might seem small and backward. There
was no street lighting, no paved roads, no tall buildings or big houses. Perhaps only plaza would have looked
familiar. But a Rip Van Winkle, woken from a long precolonial sleep, would been blown away by the sights. As
compared to two centuries before, the 18 th century town of San Pablo was so much, more developed than the
lakeside barangay called Sampalok.

Three small streets (calles), about five meters wide, bisected the main street leading to the stone church.
The main street was called Camino Real (the royal road). Only the Spaniards and the elite Filipino principalia
were allowed to walk on the Camino Real. All others used the back alleys or side streets when they went to mass
or to bring the landowner’s harvests. All the calles, save the main street, were unpaved, and during the rainy
days they were flooded ankle-deep in muddy water.

The Houses

With a steeply slanting roof-top, the typical 18th century colonial house consisted of two stories, the
ground floor would be a shop, with a horizontal shutter across the front. In the daytime, the shop would be open
and have a counter for the display of wares. The houses were built of wood and bamboo, with a thatched roof.
By the end of the 18th century, the rich families – landowners and entrepreneurs began to use adobe walls and
tiles roofs. The more concrete structures escaped the fires that occasionally gutted the houses.

The Town by Day

The daily religious duty being done, the townsfolk would spread out, some to their homes, others to
their shopping, and still others to their errands. There was no traffic yet of vehicles, just the occasional horses.
The small streets were nonetheless filled with commercial and business activities for San Pablo was the
economic center of the upland areas. The shop merchants generally did their business from their multi-purpose
homes, and the itinerant peddlers meandered about, calling out to grab the attention of potential customers.

By noontime, the church bells would ring again, in a death toll of someone had died. The bells tolled for
the faithful to ask, if they knew it or not, “Who died?”. In this way, the notice of the coming funeral spread
through the town. However, if the deceased could not afford to pay for the bells to peal, then the news of the
funeral would rely on the grapevine alone. For not all could afford to go to mass, or to pay for the bells to peal.

The Town by Night

Town life was limited to daylight. At sunset, the church bells tolled again, this time for the faithful to
remember to say the Angelus, the Catholic prayer at sunset. The church bells also signaled the children to go
home, the shops to close, and the streets to be deserted of people. A little later, the church bells rang again as a
signal to cover all fires, and the town would be quiet down for the night.

There were no street lights yet. Only the plaza was lighted with oil lamps, but only during the patron
saint’s town fiesta and special holidays when there were fairs and theatrical presentations. No one traveled the
streets at night except on important business. If and when anybody did so; the servants lit the way with torches.
They would need a pass from the parish priest in order not to get in trouble with the Guardia civil. No one was
allowed to enter or leave the town at night, except in an emergency.

Commerce

Commerce in this upland community in the days of the Augustinian friars was conducted largely by the
itinerant merchants, mostly Chinese traders who carried their wares with them on long journeys from Manila to
Bae by small boats. From Bae, they used horses to climb up to San Pablo. It took them almost two weeks to
travel from Manila to San Pablo.

Being an itinerant merchant was a hazardous life. The roads were infested by tulisanes (bandits) and
also by the corrupt cuadrilleros. The provincial and local governments were not strong enough to guarantee
security of life and property to travelers. Whenever possible, the merchants traveled together in groups for
mutual protection. Sometimes they succeeded in befriending wealthy landowners travelling in the same
direction and attached themselves to the entourage of the rich.

A Money Economy Begins

There were few specifically Philippine coins from the Spanish era. During most of the Spanish rule of
the islands, the Philippines, like all Spanish colonies, used the Spanish (or Mexican) coins as legal tender. The
world-famous “piece of eight” (8 reales) was one of the world’s leading currencies during most of this time. It
was accepted as nearly anywhere, from North and South America to many parts of Asia and Europe and even
outside the Spanish realm. The ochorealescoin was also used to pay tribute, tithes and donations to colonial
officials.

Agricultural Progress

Towards the 18th century, the amount of land under cultivation doubled in Spanish Philippines due to the
emancipation of slaves, land reform, and the increase of the population. New wealth arose from the galleon
trade, the creation of new towns and provinces, and the new products and services being exchanged. The
wealthy landowners were encouraged to have their idle lands cleared and placed under cultivation. These rich
landowners made a number of concessions to their farmhands to keep them from running away.

A Growing Newly Rich

A nouveau riche (newly rich) class appeared – bankers and capitalists. By the 18th century, people began
to make money out of money. Transactions in the Spanish silver coins increased in the islands, requiring money
exchangers, bankers, and accountants. Barter was replaced by exchanges of money because of the convenience.
If you wanted to buy something, you did not have to lug around a bag of goods. All you had to do was to “show
me the money”.

The earliest lending groups were called obraspias(literally, “pious works”) because their funds came
from the tithes, fees and donations to Spanish religious orders. Since the friars were prohibited by their religious
vows from doing business, they assigned the task of handling their money to people whom they could trust.
These bankers invested the church funds into profitable ventures, or lent them to others at interest. Naturally, the
trusted agents of the friars returned part of the church, as much as 20% more. These informal arrangements later
became the banks in the 19th century, e.g. Monte de Piedad, Bank of the Philippine Islands, etc.

The capitalist merchants, on the other hand, needed a strong local government to protect them and their
trade. This social revolution brought about two closely allied powers which were beginning to dominate the rest
of society. They were the colonial state and the wealthy bourgeoisie.

As the town government grew stronger and the wealthy bourgeoisie became more influential, the power
of the landed aristocracy began to decline. They still maintained their social prestige, their pride of class, and
many of their special privileges but their power was being displaced by the new wealth being created.

Church and Culture

In an age when religion was the most powerful factor in everyday life and the priest class was the
wealthiest group in society, it was not surprising that the Catholic church financed and used religious arts for
their premises. The Iglesias in every town was a monument to Spanish power, and to the piety and loyalty of the
local natives. The colony owed its existence to the Catholic Church. The society owed its economic forces of
demand and supply largely to the church as well.

The church building dominated the people, as it dominated the life and culture of the colonial society.
Its tower soared above the town, and both the priest and the natives could raise their eyes in pride and veneration
at their local church.

Agostinos, Adios!

During the first two centuries as a Spanish colony, San Pablo de los Montes was transformed from a
primitive barangay into a medieval town in appearance and culture. Certainly, the Augustinian missionaries
were hugely responsible for the transformation. By the 18th century, however, other religious orders had started
mission work in various places in the islands. The Augustinians were no longer alone. Yet, being the first, they
refused to share their mission fields with the newcomers (Franciscans, Dominicans, and Recoletos). For some
time, a long and sometimes bitter conflict for control went on in the colony, not only between the civil and the
church authorities, but also among the religious orders themselves. Each religious order wanted to gain the
ascendancy in the colony, hurling accusations and recriminations at each other, even in an unchristian manner.
In 1767, Pope Benedict XIV issued a papal order for the religious orders in the Philippines to cooperate with
each other. Thus, the Augustinians were replaced by the Franciscans in San Pablo.

Fray Elviro Perez Jorde, a noted Augustinian historian, was being tactful when he wrote that the
Augustinians had decided to hand over some parishes to the other religious orders because of the burden of its
expansion program. In 1793, they ceded the parish of San Pablo de los Montes to the Franciscans after more
than 200 years of fruitful apostolate in the town. The transfer of San Pablo to the Franciscan Order brought a
newchapter to the history of the upland realm.

LEARNING TASK

Activity no. 4
Answer the following questions using 50-100 words.

A. Describe the rehabilitation of the City of San Pablo after revolts.

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B. Cite the effects of the colonization of the Spanish, Chinese and British Government.
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C. Give the advantages and disadvantages of Spanish, Chinese and British Colonization on the City of San
Pablo.
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Prepared by:

LEA G. ABRIL
Instructor

Checked by: Reviewed by: Noted:

(Sgd.) LUZVIMINDA B. BANDIAN, MBA SIGFREDO C. ADAJAR. Ph. D FLERIDA A. LAYBA, Ed. D.
Program Head, Political Science Area Coordinator, Social Sciences Dean, Arts and Sciences Department

Recommended by: Approved by:

PROF. MINERVA ALMARIO PROF. ALVARO T. DIOQUINO JR.

CLAMDEV Focal Person, Social Sciences Director, CLAMDEV
Cover designed by: Mr. Medel Valencia

MODULE
LOCAL HISTORY

ACADEMIC YEAR 2020-2021

Prepared by:
LEA G.ABRIL
Instructor
 LOCAL HISTORY AND CULTURE

Credits : 3 units lecture (3 hours/week)

Pre-Requisite : None

References:

Book
Hernandez,J.B(n.d.).San Pablo de los Montes: Prehistoric times to the Philippines Revolution(Revised
Edition).All Nations Publishing Co., Inc.
Websites
Adajar K.M (2015, Oct 6) My Home, San Pablo City, Laguna, Philippines: Retrieved from
https://www.transformgov.org/blog-posts/my-home-san-pablo-city-laguna-philippines

Gutierrez OP, Lucio. The Archdiocese of Manila: Pilgrimage in Time, (1565-1999) ed. by Crisostomo Yalung.,
Manila, 2000
Fernandez, Pablo. History of the Church in the Philippines (1521-1898), Manila, 1979.
http://prieststuff.blogspot.com/2011/02first-five groups-of-evangelizers-in.html

Lesson Objective:

At the end of the module, the learners will be able to:

1. Effectively discussed the causes and effects of 1896 revolution in the City of San Pablo.
2. Describe clearly the conditions of San Pablo before the Philippine revolution’s initial stage.

1. FINALS

I. THE FIRST FRANCISCANS

The Franciscan Missionaries

After the Augustinians (1586-1793), the Franciscans made San Pablo their mission (1794-1898). The
Franciscans belonged to the medicant order of monks founded by St. Francis of Assisi in the 13th century, and they
were the second religious group to come to the Philippines in 1577. From that time to 1898, a total of 1,267 Spanish
Franciscan monks came to the islands. They administered over one million souls in 2333 towns, most of which
they colonized. The Philippine Franciscan organization was called the Provincia de San Gregorio Magno
(Province of St. Gregory the Great), and its members bore the title O. F. M. (Order of Friar Minors) or O. S. F.
(Order of St. Francis). Altogether, 72 Franciscan martyrs have been canonized as “saints” for mission work in the
Philippines and Asia.

Imbued with the spirit of the Enlightenment, and the Scientific Revolution in Europe, the Franciscan friars
in Laguna were known for their innovative and enlightenment efforts. Fray Augustin Jimenez discovered iron and
copper mines in Laguna. Fray Tomas de Miranda introduced the cultivation of wheat in Nagcarlan and constructed
the town’s unique cemetery. Fray Mariano Granja introduced the making of hats and mats. Fray Joaquin built the
road between Pagsanjan and Sta. Cruz and taught the natives to carve wooden shoes (bakya). They introduced the
duck raising industry in Laguna. Like his fellow Franciscan brethren, Fray Cabrera believed that people were
capable of pushing back the curtain of ignorance and poverty in their midst.

First Franciscan Parish Priest

The first Franciscan cura arrived in San Pablo de los Montes on April 13, 1794. He was Fray Andres
Cabrera OFM. Fray Cabrera had the longest and most fruitful apostolate in the hometown for 38 years (1794-
1831). No relation to the previous Augustinian Fray Cabrera, this Fray Andres Cabrera nevertheless seemed as
transformational as a minister of God. Born in the Benisa diocese of Valencia on 14 April 1765, Fray Andres
became a priest on 12 December 1784. His first and last assignment in the Philippines was San Pablo.
Dealing with Natural Calamities

In the early 19th century, San Pablo suffered greatly because of some bad calamities. In 1805, the rice lands
suffered from a severe drought. This was followed by a seven-year locust infestation (1805-1812). Because of the
drought, famine set in. Then a big fire broke out in the town proper.

However, Fray Cabrera’s leadership became evident during these calamities. He old the inhabitants to
keep big jars of water in their houses. They were ready to form a brigade of firemen when the fire broke out. He
had three tall wooden flames made to serve as dams for the three rivulets flowing through the town proper. When
the fire broke out, he organized the town people to form a line from each rivulet to the scene of fire, and to pass
the water jars by hand and then throw the water into the flames.

POLITICS IN ACTION

New Christian Surnames

On November 11, 1849, Governor-general Claveria issued an order requiring all Filipinos to adopt Spanish
surnames. He distributed an alphabetical catalog of various surnames, from A to Z, and the colonial leaders of the
different towns could choose from them.

To some villagers from Tikew, Capitan Apolinario suggested the surname “Velasco” to honor Capitan
Luis de Velasco, the Spanish officer who was killed in that barrio fighting the Chinese rebels who invaded their
region in 1603. Among the other surnames he suggested were Mendoza, to honor the first parish priest of the local
church; Cabrera, in remembrance of Fray Andres Cabrera, the longest-serving friar (1794-1831). And there were
other popular parish priests whose surnames they could adopts, namely: Lopez, Garcia, Martinez, Cortez,
Villanueva, Diaz, Castillo, Fernandez, Enriquez, etc.

Several families, however, refused to change their surnames for sentimental or patriotic reason. Among
them were Banaad, Maghirang, Boongaling, Dayo, Daya, Magampon, Puno, Bakod, and so on.

CONDITIONS BEFORE THE REVOLUTION

Calamities

San Pablo experienced its shares of natural and man-made calamities in the late 19th century, which brought
much suffering to the people. In 1879, the south side of the town was burned down, reportedly by Chinese
Arsonists, rendering several families homeless. Most of the fire victims evacuated to the convent house, Maria del
Val, which was big enough to shelter them temporarily. The parish priest decided to hold a modest celebration to
distract the thoughts of the parishioners from their misfortune.

The Schoolhouse

The damage done by the earthquake of 1880 to the stone schoolhouse was not fully repaired for years. The
building remained unfinished due to more pressing community problems that demanded immediate attention,
especially epidemics and pestilence.

Its complete repair was completed during the mission of Fray Ramon Caviedas, OFM, (1894-97), with
three successive capitanes who organized the polistas and the town donors. The polistas did the work, while the
donors provided the construction materials. The first two capitanes, Sixto Azores (1894) and Claro Lopez (1895),
both wealthy persons, personally shouldered the expenses from their private funds to insure its completion. After
all, the ancestors of Don Sixto’s wife Albina Cordero had donated the land for the original schoolhouse.

II. THE PHILIPPINE REVOLUTION OF 1896

Peaceful Movements for Change

In Cavite, restless farmers had been appointed to the militia by Governor Carlos Maria de la Torre to give
them jobs, but their privileges were curtailed under the new governor-general. The Cavite fort exploded in a bloody
mutiny of the Filipino militia on January 20, 1872. The tyrannical new Governor, Rafael de Izquierdo, over-
reacted, and ordered the arrest, torture and execution of all those involved. Unfortunately, he also went after the
peaceful reform leaders.

Some Spanish writers magnified the mutiny into a “revolt,” and alleged that it was instigated by the
writings and sermons of the Filipino clergy, in particular the three priests Mariano Gomez, Jose Burgos, and Jacinto
Zamora. The three innocent priests were tried in a military court and found guilty of treason. Their execution by
the garrote (strangulation) on February 17, 1872, shocked the nation.
 The “Propaganda Movement” which began in 1872, with Gom-Bur-Za, ended in 1892, when Jose Rizal,
one its leading exponents, was arrested and exiled to Dapitan.

The arrest and exile of Dr. Jose Rizal to Dapitan in July 1892 ended all hopes of a peaceful reform of
Spanish rule. In Tondo, Manila, angry patriots formed a secret revolutionary organization called the Katipunan to
prepare for a violent uprising.

However, the Katipunan plans were reported to Spanish authorities in various incidents. The discovery of
Katipunan and arrest of its leaders accelerated the timing of revolution. In August 1896, Andres Bonifacio led the
first “Cry” in the suburbs of Balintawak, Manila. The first battle occurred in San Juan at dawn of August 30, 1896.
By afternoon, the flames of the revolution had spread like wildfire to the towns around Manila and other places.
Under Bonifacio’s poor leadership, all the first uprisings were easily suppressed by Spanish arms. Bonifacio lost
all of his 29 battles and fled to Cavite.

In Cavite, the hacenderos (landowners) and professionals led by Emilio Aguinaldo liberated Kawit and
other towns after August 1896. By afternoon of August 30, 1896, Governor-general Ramon Blanco declared a
state of war in eight provinces of Manila (the capital), Cavite, Laguna, Batangas, Bulacan, Pampanga, Nueva Ecija,
and Tarlac.

Initial Indifference in San Pablo

Meanwhile, in San Pablo, the local townsfolk were unruffled, for conditions obtaining in the hometown
were quite different. In the initial stage of revolution, San Pablo seemed indifferent to uprising. The Sampableños
might have been excused for not caring because they lacked major grievances against Spanish rule. They had
enjoyed a degree of life, liberty and happiness not found in other towns and provinces. In a way, the colonization
had made San Pablo de los Montes, a shining “city on a hill.”

The Execution of Rizal

Yet events would overtake them, and the people of San Pablo would be caught up in the revolutionary
drama engulfing the nation. After Christmas Day, 1896, a ten-year old boy named Benito Hernandez and his oldest
brother Hermogenes journeyed all the way to Manila to see for themselves what they had only heard about in
rumors.

A week later, they brought the shocking news to the hometown of what they had personally witnessed –
Dr. Jose Rizal’s execution by a Spanish firing squad at Bagumbayan near Manila Bay on December 30, 1896. A
native of the nearby town of Calamba, Laguna. Rizal was well-known as a doctor who could make the blind see
after his treatment, and he did not charge patients who were poor. They also knew him as a sage who wrote witty
books attacking the abuses of the friars and colonial officials in some parts of the country.

Rizal’s execution shocked everybody, even Spanish liberals and foreign observers. Instantly, Rizal became the
martyred hero, an innocent victim of a terrible injustice. For the first time, his death on December 30 was declared
a holiday by General Aguinaldo in Cavite, and the Filipinos themselves refused to go to work. The churches in
Manila and other places tolled a death knell, although the Spanish governor-general had forbidden it. The Spanish
archbishop had defied his order, and the bells tolled to mourn Rizal’s death.

With Rizal’s martyrdom, the Philippine Revolution came to San Pablo. People were now willing to risk
their lives, their fortunes, and their sacred honor for their independence. A secret revolutionary movement was
organized by the three prominent Banaad brothers – Luis, Rosendo, and Serapio. They began to recruit freedom-
fighters to join the revolutionary cause.

Search for a Revolutionary Leader

Filipino priest Gregorio Aglipay, former adjutor of the San Pablo parish and now one of the revolutionary
leaders, encouraged local San Pablo leaders to mobilize. But there was a need for a better leader who had the
goodwill, trust and confidence of the privileges and the poor, the rural folks and the elite in the población.
Don Luis Banaad may have started the revolution, but he was despotic in his ways and limited appeal. He had
antagonized the big landowners whose country homes and tapahan (kiln houses) he ordered to be burned when
they failed to give revolutionary contributions that he demanded to be sent to him. He had also terrorized the rural
folks who were afraid of his reprisals.

The leading revolutionaries offered the mantle of leadership first to Cabesang Maximo Hernadez.
Maximo Hernandez had been barangay chief of the town’s premier barangay for eleven years (1875-1885). Known
for his valor, he was, like his late father, the foe of the bandits who still roamed the countryside.

However, Cabesang Maximo had lost most of the family’s wealth through circumstances not of his won
making. Besides, he was physically a very sick man. Even Padre Aglipay, who came and saw him, failed to win
him to become the new revolutionary leader.
 Nevertheless, Cabesang Maximo gave them words of wisdom that helped the cause. He suggested that
two wealthy mestizos (mixed blood Filipinos) be recruited for the revolution – Don Pedro de Gorostiza and Don
Placido Escudero. At first, the others were surprised because they had regarded the two mestizos as partial to the
cause of Spain, and not to the cause of the revolution.

It was Cabesang Maximo who enlightened them. Maximo explained that while Placido Escudero was of
Spanish origin, he was the brother-in-law of Judge Marasigan, who had been killed for helping the revolutionary
cause. As for Pedro de Gorostiza, who was close friend of the Church.

Both shared very similar qualities. They were caballeros (knights), conscious of good manners and right
conduct. But they were “Filipinos,” who had also experienced prejudice. The word “Filipino” was applied to half-
breed Spaniards who were born in the islands, as opposed to the pure-blooded “Peninsulares” who were born and
breed in Spain. Furthermore, the two mestizos were “tubong San Pablo” meaning they were born and raised in the
hometown.

Much angered by the unfair execution of Rizal, the brutality of the cazadores, and the autocratic ways of
Luis Banaad, the two mestizos decided to organize their own revolutionary outfit. Thus, not known to may, the
two patriotic mestizos had secretly preparing to fight Spain.

Because of his age, Don Pedro de Gorostiza, who was 58 years old, requested not to be active in service.
He would serve as a resource person, with the responsibility of helping to procure food, clothing, and war material
for the revolutionist. His compadre, Don Placido Escudero, 41, would command the revolutionary outfit that they
both had formed.

Organization of the Revolutionary Army

Fearing fighting between the factions of Luis Banaad and that of Placido Escudero, the revolutionary
generals of Aguinaldo worked to instill unity in the provincial ranks. It was 1897, and the leadership of the
revolution had split into two factions – Magdiwangs under Bonifacio and the Magdalos under Aguinaldo. They
wanted to avoid more splits in the revolutionary ranks.

Laguna was under the leadership of General Paciano Rizal (the national hero’s brother) and
General Juan Cailles, a school teacher. In mid-1897, General Cailles summoned the Laguna revolutionary leaders
to a meeting at the secluded house of Maria Alvite, a cousin of Aguinaldo, at Calauan, Laguna.

In this meeting it was agreed that Luis Banaad would take care of the western sector of the hometown, and
Placido Escudero would command the eastern region.

At this meeting General Juan Cailles gave military ranks to the San Pablo revolutionaries present.
Don Placido Escudero was given the rank of full colonel, and his men were given the rank of lieutenant colonel.

Luis Banaad was given the rank of full colonel. Since his comrade had experienced previous engagements
with the enemy, they were all given the rank of lieutenant colonel.

Finally, General (Padre) Gregorio Aglipay suggested that anyone who could recruit a company (about
three dozen men) should be given the rank of military captain. The people of San Pablo were ready to fight for
their freedom. In less than two months, more men joined the revolutionary army.

The Battle for San Pablo

September 30, 1897, Colonel Luis Banaad and his men led a surprise attack on the Spanish soldiers
quartered inside the church. He had not informed Colonel Placido Escudero of his plan, and the Spanish troops
easily put down the attackers with the help of reinforcement from outside. The freedom fighters could have won
the day had they been united. Instead, they met defeat in their first battle.

Afterwards, General Miguel Malvar came to confer with the two San Pablo colonels about the next
strategy. General Malvar promised to send more men to help them overpower the Spanish soldiers occupying the
church and the convent house. He also left a warning that the two revolutionary leaders should unite and face the
enemy together.

San Pablo was considered s strategic site and the defeat of the Spanish troops here was essentials. Thus,
other important revolutionary army officers came to join the battle to liberate it, among them General Miguel
Malvar and General Artemio Ricarte.

Much to the surprise of the local people, a woman came along with the promised additional fighters –
Henerala Agueda Kahabagan from Sta. Cruz, Laguna. Among her troops was her aide, a twelve-year old boy with
a dagger dangling by his side, much to the envy of the boys in town. She inspired the others with her confidence
and courage.
 For several months, life in the hometown was seriously disrupted by the revolution. Naturally, the local
people also suffered the effects of the war. There were uncertainties about food and security. The daily routine of
religious mass, church bells, and the angelus in the evening had been compromised, since the priests and the
Spanish soldiers were barricaded at the church. The daily life of commerce, marketing, and trade had almost ground
to halt.

Raising the Philippine Flag

Then, as if in answer to prayer the end came – not with a bang but with a whimper. In the dead night of
June 6, 1898, the Spanish Friar perfecto Mendez Caravaca, OFM, suddenly left his parish, leaving Filipino
Padre Fransisco Alcantara in charge. The Spanish priest was not heard from again, and his final destination was
unknown.

On the same night, the Spanish soldiers also abandoned their post, and hastily made for Lipa, Batangas by
way of Mount Bulaho. Cut off from outside world, with neither supplies nor hope of reinforcement, the
guardia civil had earlier deserted and surrendered to the revolutionary army.

The Philippine Revolution was won in San Pablo. Immediately, the revolutionary leaders gathered at the
plaza and tore up the old colonial flag. The symbol of colonial Spain hit the dust. They raised the revolutionary
flag of General Aguinaldo instead.

Later, a copy of the new national flag that was raised by President Aguinaldo at Kawit, Cavite, was alos
raised in the plaza of San Pablo. The formation of a new local government was in order, one that would be a
government by the Sampableños.

A new era had begun. The future was now in their hands alone. The people of San Pablo began their
journey to determine their own destiny, with the beatific certainly that their history had been good – millions of
souls have been saved, and the town had become a living testament to faith and hope.

LEARNING TASK

Activity no. 1

A. What was the effect of Rizal’s execution on the Filipino revolutionary?

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B. Why were the people of San Pablo indifferent to the Revolution at first? Describe their
conditions before the actual outbreak.
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 C. Who was the longest-serving priest and most productive Spanish friar of San Pablo and
what did he do for the people?

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D. Whom did the Revolutionary Army of General Aguinaldo approach first to lead the San Pablo
revolution, and what he does instead?
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E. Who were the two main revolutionary groups in San Pablo and how did they unite?
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Lesson Objective:

At the end of the module, the learners will be able to:

1. Compared constructively the government that were establish now by the San Pableños from early
settlers of the City.
2. Shared actively and give appreciation to the San Pableños Customs, tradition, and practices that will
still characterized by the people.
3. Giving insights about the spectacular beauty of the nature of the San Pablo City.

III. INTRODUCTION TO THE CITY OF SAN PABLO IN THE 20th CENTURY

The City of San Pablo, a first-class city in the Province of Laguna, is one of the country's oldest cities. The
City of San Pablo lies in the southern portion of Laguna province. This city is otherwise known as the "City of
Seven Lakes" because it has seven lakes - Sampalok, Palakpakin, Yambo, Bunot, Pandin, Mohikap, and Calibato.
By Land Area, it is the largest in the province of laguna. By population, it ranks fifth in the Province of Laguna.
San Pablo City was once part of the Archdiocese of Lipa since 1910 but on November 28, 1967 it became an
independent diocese, the Diocese of San Pablo.

Center of San Pablo City

At the end of the 20th century and the start of the 21st century, economic development shifted from San
Pablo to the western Laguna. San Pedro, Biñan, Santa Rosa, Cabuyao, Calamba, Los Baños, and Santa
Cruz experienced rapid economic development brought about by local and foreign investments, the rapid growth
of industrial estates and export processing zones, and the placement of major institutions in those areas, San Pablo
City was left behind and remained a semi-developed residential community.
Despite the fact that the city was partly touched by economic development, San Pablo City boasts itself as
a potential eco-tourism destination in the province. However, given its human and land resources, various BPO
companies are seriously looking at developing the city into the ICT hub of Southern Luzon. Although there were
previous attempts to build a similar establishment, SM Prime Holdings was given its go signal in July 2008 to push
ahead for SM City San Pablo located at Riverina Commercial Estates along Maharlika Highway at Brgy San
Rafael.
Apart from this, the development of the Hacienda Escudero plantation resort town and nearby real estates,
which is a joint venture with Landco, is by far the largest planned community investment in the city covering 415
hectares:It will include resort type communities; the original Villa Escudero Plantations as the center-piece;
commercial establishments like a mall, hotels, and a convention center to be built relative to the distinctive
architecture theme of the original Villa Escudero. As such Hacienda Escudero will become the ultimate history
town themed community in this part of the country.
San Pablo City is home to showrooms, marketing, and parts/servicing centers of Honda Cars Laguna; Ford
San Pablo; Isuzu San Pablo; Hyundai San Pablo; Mitsubishi (SFM) San Pablo; Nissan Southwoods-San Pablo;
and Toyota San Pablo.
San Pablo also claims the title City of Buko Pie – Buko Pie", which is a disputed title as other neighboring
towns are also known for producing the delicacy. "Colettes' Buko Pie", based in San Pablo, was known for
experimenting with different variants of the delicacy, though the first buko pie store is in Los Baños, "D' Original
Buko Pie" store. Buko pie is acknowledged to have originated from Los Baños – University of the Philippines –
Los Banos, as an invention of a Food Technologist from UPLB – University of the Philippines, Los Banos
Campus. Thus, the more popular term: "Los Baños Buko Pie." The supply of coconut in San Pablo, though, makes
it an ideal spot for putting up buko pie shops.
Franklin Baker Company, one of the well-known companies with operations in San Pablo City, has
announced that its plant in San Pablo City will cease its operations and transfer to another existing facility, owned
by the said company, in Davao del Sur by December 2008. The said decision could affect the jobs of at least 1,200
people, the majority of them San Pableños. Various factors are blamed for this closure, including the conversion
of big coconut farms into residential areas. However, production was restored in the first quarter of 2009 in the
San Pablo plant of Franklin Baker Company due to processing problems encountered at Davao del Sur.
Barangays in the City of San Pablo

San Pablo City is politically subdivided into 80 barangays. Its soil is suitable for those seeking
opportunities in agriculture and horticulture given its richness and fertility. The different barangays
have coconut plantation, lanzones fruit – Lansium parasiticum tree plantation and rambutan fruit tree plantation
– Rambutan. The place is rich in orchid plants.

The prevailing climatic conditions in the municipality is categorized into wet and dry seasons. The
language spoken in the city and the medium of instruction in schools are English and Filipino, also known
as Tagalog in this area.

LOCAL GOVERNMENT

Income Classification: 1st Class

Congressional District: 3rd District
Land Area: 19,756 has.
Major Income Sources: Agriculture/Farming, Fishing

City officials (2019–2022):

Mayor: Loreto S. Amante (Nacionalista Party)
Vice Mayor: Justin G. Colago (Nacionalista Party)

City Councilors:
• Angelita E. Yang (Nacionalista Party)
• Karla Monica A. Limbo (Nacionalista Party)
• Carmela A. Acebedo (Nacionalista Party)
• Diosdado A. Biglete (Nacionalista Party)
• Martin Angelo B. Adriano, Jr. (Lakas–CMD)
• Plaridel G. Dela Cruz (Nacionalista Party)
• Elsie Pavico (Nacionalista Party)
• Buhay D. Espiritu (Independent)
• Napoleon C. Calatraba (Nacionalista Party)
• Dandi C. Medina (Nacionalista Party)

Schools in San Pablo City

Education in the country is patterned from both of educational systems of Spain and the United States of
America. However, after the liberation of the Philippines in 1946, Filipinos then had moved in various directions
of its own. Elementary and high school education is compulsory, and is administered nationally by the Department
of Education (Philippines), along with the assurance of funding for school services and equipments, recruitment
of teachers for all public schools, and the supervising and organization of the education curricula. Based on the
current education system of the Philippines, students should enter elementary schools at the age of six or seven,
and for a duration of six years. Then, at the age of 12 or 13, students then enter high schools for a duration of four
years, with a total of ten years of compulsory education. All public and private elementary schools, high schools
and colleges and universities in the Philippines start classes from early June to mid June and end from mid March
to early April.
The School Division – Department of Education of San Pablo City is divided into seven school districts,
each headed by a district supervisor. The various school districts are Ambray, Dapdapan, Del Remedio,
Fule-Almeda, Lakeside, San Francisco, Santo Angel. San Pablo City has 13 public high school, one private
university, and several colleges and private schools.
Under the administratorship of former city councilor, an educator: Pablo Ortega Ticzon as the pioneer
administrator. The college has continuously bred many professionals of the city as a government college and has
flourished beautifully, both in academics and campus landscape. It has served as an inspiration for the poor and
middle-class folk to have an education.
Mayor Vicente B. Amante serves as chairman of the Board of Trustees.
 Universities and Colleges in San Pablo City
o Laguna College (Private College)
o San Pablo Colleges (Private College)
o Laguna State Polytechnic University – San Pablo Campus (State University)
o Dalubhasaan ng Lungsod ng San Pablo (Municipal College)
o STI College – San Pablo (Private College)
o Canossa College (Private College)
o Saint Peter’s College Seminary (Private College)
o West Greenville Laguna Colleges, Inc. (Private College)
o Capellan Institute of Technology
o Montessori Professional College

Town Festival and Tradition

➢ Coconut Festival – San Pablo City hosts the Coconut Festival every year for a week in January, culminating on
January 15. The city also holds street dancing competitions on the said week. San Pablo City is known for it, and
boasting of having Seven Lakes namely Bunot, Pandin, Palapakin, Yambao, Muhicap, Kalibato and Sampaloc. In
addition to these natural wonders, San Pablo also takes pride in conducting five different festivals depicting the
life, culture and heritage of its people. Coconut is one of the main products of the city. To make the most of
the Tree of Life, and to show the world the talents and ingenuity of the local townsfolk, the Coconut Festival came
into existence. Started on January 1996, the coco fest is held during the celebration of the city's patron saint, St.
Paul the First Hermit, which falls every 15 January. The week-long celebration features the beer plaza, closing
the city's main thoroughfare from vehicles and having along its food stalls and miniature restaurants with rock
bands performing on makeshift stages on different street corners. Cultural presentations featuring different
schools, organizations, and barangays are scheduled every night and is dubbed as Cultural Extravaganza.

Events During Celebration

✓ Coronation Ball of the Mutya ng San Pablo
✓ Food fair and Exhibit
✓ Street Dancing or Mardi Gras
✓ Parade of Floats
✓ Display of Fireworks

Mardi Gras Parade of Floats

➢ Passion of Christ - Celebration of traditional Holy Week, and during Holy Friday.

Feast of the Risen Christ

➢ Mayflower Festival - In San Pablo City, Laguna, another age-old tradition that the San Pableños celebrate is the
Flores de Maria sometimes called as Santacruzan held on the month of May, one of the summer months in the
Philippines. The Flores de Maria is offering of flowers to the Blessed Virgin Mary done by small girls to
teen-aged ones donned in gowns. Before offering of the flowers, these lovely ladies’ parade in streets at night.

Flores de Mayo / Flores de Maria

➢ Festivals of Lights – In the celebration of Christmas during December, the people of San Pablo have always made
it their tradition to adorn the front of their houses, especially their windows, the trees or plants on their front yard
or even gates, with strings of colorful lights as a symbol of welcoming the birth of Christ.

LEARNING TASK

Activity no. 2

A. Observe how the present fiestas are celebrated. Discuss the similarities and differences
between the fiestas in former times and the fiestas today. Are you in favor of
celebrating fiesta? Give your reasons for your answer.
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B. Compare the system of government during Spanish period and the government system
today.
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 C. Give some important landmarks or top destination in the City of San Pablo. (Video or
power point presentation)
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Life Activity:
1. Do you think that Spanish colonization had induced positive outcomes to the
Philippines? Support your answer.
2. Pause for a few minutes and think about or reflect on your past. Has your past influenced you
in one way or another? How does your past shape your identity and behavior?
Discuss your answer.

Prepared by:

LEA G. ABRIL
Instructor

Checked by: Reviewed by: Noted:

(Sgd.) LUZVIMINDA B. BANDIAN, MBA SIGFREDO C. ADAJAR. Ph. D FLERIDA A. LAYBA, Ed. D.
Program Head, Political Science Area Coordinator, Social Sciences Dean, Arts and Sciences Department

Recommended by: Approved by:

PROF. MINERVA ALMARIO PROF. ALVARO T. DIOQUINO JR.

CLAMDEV Focal Person, Social Sciences Director, CLAMDEV
By: Twinkle Pauline Anenias
While our ancestors in San Pablo lived in blissful ignorance of the
outside world, Europe was awakened by the renaissance and was in the
midst of fighting religious wars of the Reformation. Meanwhile,
adventurous European sailors were busy pushing the frontiers of
knowledge and discovering new continents, which change the world
forever. In 1591, 150 missionaries in the Philippines, of which 79 were
Augustinians, 42 Franciscans and 9 Dominicans.

1. God
2.Glory
3.Gold
Miguel Lopez de Legazpi
- Appointed conquistador of the
Philippines.

Captain Juan de Salcedo

- He is Legazpi’s best man who
subdues the haughty barangays.
Gat Paguil Gat Yantok Gat Sungayan Gat Salakab
Sampalok proved to be a microcosm of the difficulties of
the mission work in the Philippines. From 1571 to 1578,
missionary work in this area got off to a very slow start.
Linguistic ignorance, the paucity of priest, and the
greater attraction of China accounted for their lack of
progress. It took seven years before the Augustinians
could establish themselves at all in Laguna. On April 30,
1578, Bae, then the capital of Laguna, was organized as
the Spanish colonial town in Laguna, with Fray Juan
Gallegos, OSA, as the first parish priest.
The Augustinians were the vanguards of Christianity in
the Philippines.
The Fiesta Method of Conversion
- The enticement was a medieval fair or “fiesta” (festival). Fray
Mendoza was familiar with the history of medieval Europe, where the medieval
trading fairs in feudal estates became the nucleus for towns and cities like
Madrid, Paris, and London. At first, people lived in isolated feudal farms, far from
each other. But the medieval fairs came and attracted them to come to a central
place.
The First Augustinian Church
- The construction of the first wooden church in San Pablo de los
Montes took two years (1590-1591). By the time it stood, almost all of the
inhabitants had been baptized. Instead of pagan anitos, Christians images
became the new central focus in the wooden church Fr. Mendoza placed three
new images on the altar – the statues of Jesus Christ, the Virgin Mary, and St.
Paul the Hermit, who was the new patron saint of the parish.
 The first act of Fray Cabrera was to improve education. He formed a
grouped of supervisors (fiscales) to organize and supervise catechism and other classes.
Fray Cabrera also organized a new leadership called the principalia, composed of the
council of incumbent chieftains. But the principalia included only the cabezas who had
been in service at least ten years, unless the others also chose to include him.

Sitios Renamed
Fray Cabrera decided to have other communities named after saints to
increase the number of patron saint fiestas. He renamed the sitio of Balatwin as Santa
Monica, in honor of St. Augustine’s pious mother. Tikew was renamed San Marcos (St.
Mark the Apostle) in recognition of the villagers many acts of charity and sincere humility.
Bulaho was renamed San Bartolome, because of the inhabitants’ innocence and
simplicity of heart. Malinaw, the home of Juan de los Santos, the most valuable assistant
(and herbalist) was renamed San Lucas (after St. Luke the physician).
 Church Music
Music was integral part of their religious activities, and Fray Cabrera was
the most musically-inclined of his predecessors. He was able to do much more than Fray
Mendoza. Fray Cabrera knew the musical traditions of Cordova and introduced new
instruments and musical styles. Ever conscious of the power of music, he brought the
lute guitar with a rounded body; a keyboard pneumatic instrument; and the virginal, a
small harpsichord. His favorite musical form was the accompanied solo song. The
parishioners liked to hear his expressive and dramatic cantatas at mass.He introduced
the madrigal, a secular love song, from the traditions of Islamic Europe, which became
very popular as a courtship song with the village swains and lasses.
 In late 1647, eight years after the second Chinese revolts,
the barrio of San Pablo finally became a town (poblacion),
separate from Bae. Much to the delight of the people, the
“Dons” came back to fashion, and San Pablo was revived.
The cabezas looked forward to who would be appointed
among them as the first native executive of their new
town. A town executive was then called a gobernadorcillo
(little governor). He was then called a “capitan” (captain).
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