The Laguna Copperplate Inscriptions

This is the second of the series The Tagean-Tallano's Claim of Philippine Ownership.

The discovery of the Laguna Copperplate Inscriptions (LCI) only proved of the existence of organized political system in the pre-Hispanic Philippine soil ruled by local kings or chieftains, and a writing system of their own which believed to have evolved from Kawi, an extinct Javanese script usually in Southeast Asia during the 600-1500 A.D. This discovery did reset the known Philippine history period from the common March 17, 1521-version to an earlier April 21, 900-period, the date when the Laguna Copperplate Inscription is believed to have been made.

Laguna Copperplate Inscription

In this topic I will take only on the details of the writings in the Laguna Copperplate Inscriptions, as herein below provided for the sake of information.

Tagalog Translation:

Mabuhay! Taóng Siyaka 822, buwán ng Waisaka, ayon sa aghámtalà. Ang ikaapat na araw ng pagliít ng buwán, Lunes. Sa pagkakátaóng itó, si Dayang Angkatán sampû ng kaniyáng kapatíd na nagngangalang Buka, na mga anák ng Kagalanggalang na si Namwarán, ay ginawaran ng isáng kasulatan ng lubós na kapatawarán mulâ sa Punong Pangkalahatan sa Tundún sa pagkatawán ng Punong Kagawad ng Pailáh na si Jayadewa.

Sa atas na itó, sa pamamagitan ng Tagasulat, ang Kagalanggalang na si Namwarán ay pinatawad na sa lahát at inalpasán sa kaniyáng utang at kaniyáng mga náhulíng kabayarán na 1 katî at 8 suwarna sa harapán ng Kagalanggalang na Punong Kagawad ng Puliran na si Ka Sumurán, sa kapangyarihan ng Kagalanggalang na Punong Kagawad ng Pailáh.

Dahil sa matapát na paglilingkód ni Namwarán bilang isáng sakop ng Punò, kinilala ng Kagalanggalang at batikáng Punong Kagawad ng Binwangan ang lahát ng nabubuhay pang kamaganak ni Namwarán na inangkín ng Punò ng Dewatà, na kinatawán ng Punò ng Medáng.

Samakatwíd, ang mga nabubuhay na inapó ng Kagalanggalang na si Namwarán ay pinatawad sa anumán at lahát ng utang ng Kagalanggalang na si Namwarán sa Punò ng Dewatà. Itó, kung sakalì, ay magpapahayag kaninumán na mulâ ngayón kung may taong magsasabing hindî pa alpás sa utang ang Kagalanggalang...

English Translation:

Long Live! Year of Siyaka 822, month of Waisaka, according to astronomy. The fourth day of the waning moon, Monday. On this occasion, Lady Angkatan, and her brother whose name is Buka, the children of the Honourable Namwaran, were awarded a document of complete pardon from the Commander in Chief of Tundun, represented by the Lord Minister of Pailah, Jayadewa.

By this order, through the scribe, the Honourable Namwaran has been forgiven of all and is released from his debts and arrears of 1 katî and 8 suwarna before the Honourable Lord Minister of Puliran, Ka Sumuran by the authority of the Lord Minister of Pailah.

Because of his faithful service as a subject of the Chief, the Honourable and widely renowned Lord Minister of Binwangan recognized all the living relatives of Namwaran who were claimed by the Chief of Dewata, represented by the Chief of Medang.

Yes, therefore the living descendants of the Honourable Namwaran are forgiven, indeed, of any and all debts of the Honourable Namwaran to the Chief of Dewata.
This, in any case, shall declare to whomever henceforth that on some future day should there be a man who claims that no release from the debt of the Honourable...

Notice below are some remarkable elements in the aforementioned inscription:
1. The use of calendar based on their knowledge of astronomy.
2. The use of document as legal instrument in granting pardon.
3. The existence of legal or justice system.
4. The presence of social classes and geo-political jurisdictions.
5. The use of monetary unit (used in trade and commerce).
6. Their knowledge in mathematics, arts and metallurgy.
7. The use of writing system.

The existence of Laguna Copperplate Inscriptions reveals that the early inhabitants of pre-Hispanic Philippines were civilized people. They are structured in their own social and political terms through organized polities at different levels. They adhered into the guiding principles of legal standards, such as obligations, agreements or contracts, as shown in the issuance of the declaration inscribed in the LCI.

However, in view of the aforementioned claim of the Tagean-Tallano's clan nowhere in the inscriptions it did mention any reference to the name of certain King Luisong Tagean, the purported patriarchal king of the Maharlikan Kingdom or to any of his immediate family members establishing their leaderships or ownership of the entire Philippines Islands or their ascendancy to royalty at that certain years in the Philippine history.

The Tagean-Tallano's Claim of Philippine Ownership

I am into the opinion that the aforementioned information is deceptive.

From this entry will be a series of expositions in an attempt to present contrasting evidences to refute the claim that the Philippines is owned by a single family, the Tagean-Tallanos. In the end we will find out the truth, and the truth shall set us free.

When I first heard of the information a feeling of doubt immediately coagulated in my mind suspecting the veracity of the claim. To my sound mind, this information, though seems plausible is totally incredible although we have no direct existing proof yet, such as well-founded historical documents to deflate such claim. So, I confidently consulted the internet to find out how this information had already spread clandestinely into worldwide web, and in like manner to find out how to attack the information from its weekest point.

Claims are often cited in corroboration to historical thesis that a paper or a document issued or obtained from daily ordinary operations of business is a valid source of historical facts. This argument seems to be true if it pertains to the existence of the paper itself in question, regardless it being issued or obtained, or the stipulated date and the purpose it was made for. But the legality and validity will be the subject of arguments if the said paper or document was made, issued or obtained under the guise of deceit and fraud. This method even nowadays is somehow becoming a shared practice as a means to take advantage at the expense of others. In the court’s gamut it is termed “falsification” of document which is simply illegal or against the founded principles of human laws. This renders the paper in question null and void and without legal standing if proven otherwise.

An example of great impact are those land ownerships over ancestral domains obtained by a second party without in anyway have the legal, ancestral or genealogical rights over the contested lands and acquired by way of other means such as falsification of documents, threat or intimidation. Citing many court cases are sufficient to prove their existence.

The Calamba Villagers vs. Yulo Family Case: The native people arrived between 1912 and 1916, and settled at Calamba village in Laguna. They tilled the land and mostly made a living from farming. The Yulo family arrived later in 1948. This family claimed ownership of about 22,249 hectares of land which they reportedly bought from Vicent Madirgal, a wealthy family. They displaced and evicted the native Filipinos from the land. The Yulo family, however, could not present official documentation to prove their ownership, but instead relied on their close relations with government officials who reconstituted the land title to self-justify their occupancy of the land. Native farmers were left landless and confronted with difficult living conditions, including being constantly threatened whenever they tried to organize and protect their properties.

Agana Decision with Compromise Agreement of 1972: The following below is an excerpt from the said court decision penned by the late Honorable CFI Judge Enrique A. Agana, Branch 28, CFI, Pasay City dated February 4, 1972:

“This Court has observed the blueprint pattern of clandestine land grabbing by the allege-claiming to be land owners which were derived from the National Government thru its instrumental agencies, the Bureau of Lands and Forestry, the Land Registration Commission in conspiracy of the officials of Building Permit Bureau of the Department of Public Work and Highway and by the local government officials and with participation of some Register of Deeds in the City and Provinces where the lands are situated. These are where the sacred role of the government must have to be exercised for the protection of the constitutional rights of its citizenry. Yet, very clearly, that land grabbing scheme massively laundered icing by socialized housing programs, urban and agricultural land reform of the government in connivance with the developers, sometimes in the pretext of National Government infrastructure program is a silent confiscation of real properties of the private…”

But worst of these is our so-called mainstream history propagated by those minds who are, in one way or another, have successfully doctored the historical facts and records portraying the true history of the Filipino nation, or the works of the conspiracy theorists in their grand efforts to twist some facts for yet unknown reasons. Our school textbooks are the clear tangible proofs. A good case is the claimed Ferdinand Magellan’s [re]discovery of the Philippine Archipelago in March 17, 1521. Magellan’s arrival and the naming of this group of islands into La Islas Filipinas marked the genesis of the European version of the Philippine History which became, in the statutory language, legal and binding. It was also the rallying point for the Filipinos in their search for national identity with distinction and pride. But the Philippines as an archipelago with its geographically, commercially and politically civilized balangay-states called “rajahnates” or “kingdoms” was already flourishing and had been here even hundreds of years before Magellan set foot on to its shores.

Yes, Rizal is a Maharlikan

Rizal, A Maharlikan

In the previous article, Jose Rizal, A Maharlikan? the name Jose Rizal was dissected from its etymological origin to reveal its esoteric meaning for the sake of obtaining a deeper purview of the hidden personality of Rizal himself through his name which for some reasons steered debates why he choose Rizal instead of his family’s surname, Mercado. The result was astounding revealing that both Jose and Rizal are implying supernal attributes proving that by the name alone has something hidden beyond the extra-ordinary. Of course that is only half true for those who avowed their deeper inclinations to the arcane social, political and religious principles of the great hero. For them, Rizal’s two great masterpieces, Noli Me Tangere and El Filibusterismo are more than novels. These writings concealed an archaic spiritual battle between good and evil spawned into the very nerve of human society, incurable like a social cancer.

So, and again, who is Dr. Jose Rizal? Is he a Maharlikan? Through his writings, Rizal often claimed of being one citizen of a “Malayan” blood. A Malay blood (race) pertains to the racial identification in general of all groups of people or nations originated or thriving in the Malay region. Citing from Wikipedia source, the Malays are an ethnic group of Austronesian peoples predominantly inhabiting the Malay Peninsula, eastern Sumatra and coastal Borneo, as well as the smaller islands which lie between these locations — areas that are collectively known as the Malay world. Is the description of the locations sound familiar? Remarkably, most Lemurian enthusiasts would agree that it is the same location where the lost world of Lemuria once located. The same locations is also designated through this blog where the first Maharlikans thrived, and that’s the rallying point taken seriously into consideration.

Notice also the similarities of Jose Rizal with Gautama Buddha and Jesus Christ, both did inspire for the foundations of Buddhism and Christianism, respectively. Buddha’s teachings of “ahimsa” traced its roots from the Maharlikan’s wisdom of “respect for all forms of life”, which is also reflected in Jesus’ “love thy fellowmen” teaching. Rizal was in straight opposition to arms struggle or bloody rebellion as proposed by the “plebeians” in their struggle for independence. His view of social reform through the might of the pen or through peaceful means reflects those of the Maharlikan thinking. Despite of his opposition, for the virtuous men, Rizal was more than a warrior, he was a true freedom fighter without necessarily committing himself into the battle field and directly confront the enemies for he believed that pen is mightier than sword. Rizal is the epitome of a truly intellectual reformer.