INTRODUCTION Datu Kalantiaw (Rajah Bendahara Kalantiaw) (sometimes spelled Kalantiao) was once considered an important part of Philippine history as the one who created the first legal code in the Philippines, known as the Code of Kalantiaw in 1433.

1. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

2. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

3. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

4. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

5. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

6. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

7. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE:

8. INTRODUCTION
Datu Kalantiaw (Rajah Bendahara
Kalantiaw) (sometimesspelled Kalantiao) was once considered an important part
of Philippinehistory as the one who created the first legal code in the
Philippines, known as the Code of Kalantiaw in 1433.
In the famous epic story of Maragtas, there was
this mythical legal code called "The Code of Kalantiaw". It was named
after its supposed author, Datu Kalantiaw,who allegedlywrote it in 1433. Datu
Kalantiaw was a chief on the island of Negros. It was written about by Jose E.
Marco in 1913 in his historicalfiction"Las Antiguas Leyendes de la Isla
de Negros" (The Ancient Legends of the Island of Negros). He ascribed its
source to a priest named Jose Maria Pavon.
The historianJosue Soncuya wrote about the
Code of Kalantiaw in 1917 in his book "Historia Prehispana de
Filipinas" (Prehispanic History of the Philippines) where he transferred
the locationof the origin of the Code from Negros to Panay because he
contended that said Code may have been related to the Binirayan festival.
The story on this Code has been recognized
through the ages by known authors. In 1968, however, historianWilliamHenry
Scott called this a "hoax" in his book "Prehispanic Source
Materialsfor the Study of Philippine History". Consequently, Filipino
historiansagreed to expunge the Code of Kalantiaw in future materialson
Philippinehistory.
In 1965, then University of Santo Tomas doctoral candidateWilliam
Henry Scott began an examinationof prehispanicsources for the study of
Philippinehistory. Scott eventuallydemonstratedthat the code was a forgery
committed by Marco. When Scott presented these conclusionsin his doctoral
dissertation, defended on 16 June 1968 before a panel of eminent Filipino
historianswhich included Teodoro Agoncillo, Horacio de la
Costa, MarcelinoForonda, Meceredes Grau Santamaria,Nicolas
Zafra and Gregorio Zaide, not a single question was raised about the
chapter which he had called.
Scott later published his findingsdebunkingthe code in his book .[1] Filipino
historianslater removed the code from future literature regarding Philippine
history.[2] When Antonio W. Molina published a Spanish version
of his as (Madrid, 1984), he replaced the
Code with one sentence: "La tésis doctoral del historador Scott desbarate
la existenciamismade dicho Código" (The doctoral dissertationof the
historianScott demolishesthe very existenceof the Code).
Philippinehistorian Teodoro Agoncillodescribes the Code as "a disputed
document".[4] Some history texts continue to present it as historical
fact.[5] (subtitled ) says, "Reproduced
herein is the entire Code of Klaintiaw for your criticalexaminationand for
you to decide on its veracity and accuracy."
The story is still believedby people in the central provinces. Some maintainthe
opinion that this is due to mis-education.But taking into considerationthat
after the Spanish colonization,local literary achievementsin culture and
government in the former territories of the Confederationof Madya-as were
eclipsedby the emphasisof the Spanish colonialregime on CatholicChristian
faith, and the fact that Ilonggo litearary heritage was primarily orally passed
from one generationto another, as in the case of the oldest and longest epic
in Hiligaynon Hinilawodthat survive in the society
in the hinterlandsof Panay, the local beliefsinherited by the Ilonggosfrom
their ancestors cannot be just be hastilydismissedas fabricated. In
fact, Maragtas and the Code of Kalantiaw are somethingthat serious
historianshave to study more carefully. What Walter Scott failed to consider
in his jusgement is the nature of the transmission of Ilonggo local literature.
He just limitedhimselfwith evaluatinga relatively recent attempt to into
writing what Ilonggoshave bequeathed to their descendantsthrough generations
by means of oral tradition.
On June 1, 1956, barely a month after the Province of Aklan was
separated from its mother Province of Capiz, the nationalhistoricalmarker of
"Code of Kalantiaw" was erected in Batan, Aklan by
the National HistoricalCommittee.
NOTE: