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The news of the discovery of the Katipunan spread throughout Manila and the suburbs. Bonifacio,
informed of the discovery, secretly instructed his runners to summon all the leaders of the society to a
general assembly to be held on August 24. They were to meet at Balintawak to discuss the steps to be
taken to meet the crisis. That same night of August 19, Bonifacio, accompanied by his brother Procopio,
Emilio Jacinto, Teodoro Plata, and Aguedo del Rosario, slipped through the cordon of Spanish sentries
and reached Balintawak before midnight. Pio Valenzuela followed them the next day. On the 21st,
Bonifacio changed the Katipunan code because the Spanish authorities had already deciphered it. In the
afternoon of the same day, the rebels, numbering about 500, left Balintawak for Kangkong, where
Apolonio Samson, a Katipunero, gave them food and shelter. In the afternoon of August 22, they
proceeded to Pugadlawin. The following day, in the yard of Juan A. Ramos, the son of Melchora Aquino
who was later called the "Mother of the Katipunan", Bonifacio asked his men whether they were
prepared to fight to the bitter end. Despite the objection of his brother-in-law, Teodoro Plata, all
assembled agreed to fight to the last. "That being the case, " Bonifacio said, "bring out
your cedulas and tear them to pieces to symbolize our determination to take up arms!" The men
obediently tore up their cedulas, shouting "Long live the Philippines!" This event marked the so-called
"Cry of Balintawak," which actually happened in Pugadlawin.
In the midst of this dramatic scene, some Katipuneros who had just arrived from Manila and Kalookan
shouted "Dong Andres! The civil guards are almost behind us, and will reconnoiter the mountains."
Bonifacio at once ordered his men to get ready for the expected attack of the Spaniards. Since they had
inferior arms the rebels decided, instead, to retreat. Under cover of darkness, the rebels marched
towards Pasong Tamo, and the next day, August 24, they arrived at the yard of Melchora Aquino, known
as Tandang Sora. It was decided that all the rebels in the surrounding towns be notified of the general
attack on Manila on the night of August 29, 1896.
At ten in the morning of August 25, some women came rushing in and notified Bonifacio that the civil
guards and some infantrymen were coming. Soon after, a burst of fire came from the approaching
Spaniards. The rebels deployed and prepared for the enemy. In the skirmish that followed, the rebels
lost two men and the enemy one. Because of their inferior weapons, which consisted mostly of bolos
and a few guns, the rebels decided to retreat. On the other hand, the Spaniards, finding themselves
greatly outnumbered, also decided to retreat. So both camps retreated and thus prevented a bloody
encounter. This was the first skirmish fought in the struggle for national emancipation.
On August 26, Spanish reinforcements were dispatched to Pasong Tamo to drive away the rebels. But
the latter, who were going to or were already in Balara, could not be found. The Spaniards, frustrated in
their attempt to contact the Filipino contingent, shot, instead, two innocent farmers who were leisurely
going on their way home. Returning to Manila, the Spanish soldiers boasted that a great fight has taken
place at Pasong Tamo, and that they had driven the rebels to the interior. This was the origin of the so-
called "Cry of Balintawak", which neither happened on August 26 nor in Balintawak.
Meanwhile, the rebels, skirting the mountain trails day and night, finally arrived in Mariquina. Later in
the day, however, they abandoned it and proceeded to Hagdang Bato on August 27. The following day,
Bonifacio issued a manifesto inciting the people to take up the Filipino cause and to get set for a
concerted attack on the Spaniards on August 29.
https://groups.google.com/d/msg/soc.culture.filipino/0x6RB83sx1k/RZkIP2n5lh0J
One of Agoncillo’s major points was the debunking of the Grito de Balintawak
tradition. Since the turn of the century, it has been widely believed that the
first cry of the revolution took place in Balintawak, Caloocan. Then along came
Agoncillo who gave the exact date for the cry as August 23, 1896, and the exact
place to be not Balintawak but Pugadlawin. Despite these becoming textbook
facts, the Balintawak tradition continues to thrive. Nick Joaquin still writes
in support of Balintawak, and I myself did not think about this very much until
I was invited to deliver a paper for the first Annual Bonifacio Lectures in
1989. Reviewing sources on the revolution, I found out that the Balintawak
tradition was more popular than that of the Pugadlawin.
Writing about it did not settle things because readers demanded an exact answer
which I was unable to give. So when and where did it actually happen? To this
day, I am still confused and stumped, and the only reply I have is that the cry
occurred towards the end of August 1896 and that all the places mentioned are
in Caloocan, which in those times was a district of Balintawak!
If there is so much that is debatable in simple things, like the date and place
of Bonifacio’s Cry or his attire and weaponry, what more with the general
picture of the Katipunan and the Revolution? As materials resurface and new
documents and manuscripts both here and abroad are discovered, it becomes
necessary to evolve new ways of interpreting the Katipunan, such as that of
Reynaldo Ileto in his book, Pasyon and Revolution (1979). Perhaps we need
another major book on the Katipunan that will give us a view different from
that of Agoncillo’s. Instead of focusing on the great men or heroes, maybe we
can try to find out about the “underside” of history – those forgotten
men and women who fought under the Katipunan, and their beliefs, motives, and
appearances, among other things. Only then can this generation rewrite its own
history, separate myth from reality, clarify legend from truth, and thereby
gain a new way of seeing into our past and hopefully into our future. 5 July
1992
Reprinted with permission from Ambeth R. Ocampo from Bonifacio’s Bolo (Pasig:
Anvil Publishing, Inc., 1995).
The Colour of Aqueous Solutions
https://www.saburchill.com/physci/chemB/chemB02.html
byAnne Marie Helmenstine, Ph.D.
Updated November 30, 2018
The flame test is a fun and useful analytical technique to help you identify the
chemical composition of a sample based on the way it changes the color of a
flame. However, interpreting your results can be tricky if you don't have a
reference. There are many shades of green, red, and blue, usually described
with color names you wouldn't find on even a large crayon box!
Remember, the color will depend on the fuel you are using for your flame and
whether you're viewing the result with the naked eye or through a filter.
Describe your result in as much detail as you can. You might want to take
pictures with your phone to compare results from other samples. Keep in
mind that your results may vary depending on your technique and the purity
of your sample. This photo reference of test flame colors is a good place to
start, though.
https://www.thoughtco.com/flame-test-colors-photo-gallery-4053133