The Life and Works

of

Dr. Imelda C. Nery

Paul John G. Sion
First Edition

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The Life and Works
of

Dr. Imelda C. Nery

Paul John G. Sion
First Edition

Published and Distributed by:

ñaque City
Tel. #: 260-0037
Email: JTCAPublishing@yahoo.com

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The Life and Works of Jose Rizal ISBN 978-621-95942-5-7

Published & Distributed by:

ñaque City
Tel. #: 260-0037
Email: JTCAPublishing@yahoo.com

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 Acknowledgment

All praises and thanks to the One Above for His never-ending blessings and
guidance to complete this work.
To our family, colleagues and friends for your continuous encouragement,
dynamic support and motivation in this undertaking.
To the many authors, experts, foreign and national scholars and researchers,
whose works, which have been cited in this very first publication, are the foundations
of this book.

Authors

iii

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 PREFACE
The Life and Works of Jose Rizal is a three-unit course in the General Education
Curriculum mandated by the Commission on Higher Education (CHED) to include the life,
works and writings of the country’s national hero, emphasizing on the novels, Noli Me
Tangere and El Filibusterismo, his brilliant essays and various correspondences.
In order to uphold the mission of the Philippine Higher Education to produce
intellectually competent and socially responsible individuals who are competent enough to:
1) appreciate the complexity of the human condition, 2) interpret the human experience from
various perspectives, 3) examine the contemporary world from both Philippine and global
perspectives, 4) take responsibility for knowing and being Filipino, 5) reflect critically on
shared concerns, 6) generate innovative practices and solutions guided by ethical stand-
ards, 7) make decisions based on moral norms and imperatives, 8) appreciate various art
forms, 9) advocate respect for human rights and 10) contribute personally and meaningfully
to the country’s development.
This course introduces students to the beauty of studying the life and works of Jose
Rizal using the various disciplines of the social sciences. Beyond exposing the students to the
life during Rizal’s time, it seeks to significantly inculcate not only an appreciation for
education but more importantly, a sense nationalism and patriotism among the students.
This book contains eleven (11) chapters, each one addressing an essential phase in
Rizal’s life. The first chapter seeks to present an introduction to the course, focusing on the
Rizal Law. The second chapter enables the students to demonstrate an understanding and
appreciation the 19th century Philippines in the context of Rizal’s time. The third chapter
explores Rizal’s life: his family, childhood, and early education. The fourth chapter intends to
present Rizal’s life during his higher education and life abroad. The fifth chapter allows
students to make more meaning from Rizal’s life at exile, trial and death. The next chapter
deals with Rizal’s Annotation of the Antonio Morga’s Sucesos de las Islas Filipinas. This is
followed by the discussion of the Noli Me Tangere and El Filibusterismo in chapters 7 and 8,
respectively. Chapter 9 discusses the three (3) brilliant essays that Rizal composed namely:
The Philippines: A Century Hence, The Indolence of the Filipinos and the Letter to the Young
Women of Malolos. The tenth chapter talks about Jose Rizal and Philippine Nationalism,
concentrating on Bayani and Kabayanihan. The final chapter aims to discuss the
significance of Rizal as National Symbol.
This book provides a more practical application of the knowledge, skills and important
values related to the study of the life and works of Jose Rizal.
Using the Outcomes-Based Approach, each lesson is comprised of start-up activities
that motivate the students to activate their capabilities to engage in the lesson, leading to
an overview and discussion proper to empower them with the necessary knowledge and skills
about topic. Each lesson ends with worksheets that strive to provide opportunities for
students to assess and apply their understanding of their learning , reflect on their insights
and create a personal stance about the issues that relate to Rizal’s teachings.

Authors

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 Table of Contents

CHAPTER 1
Introduction to the Course: Republic Act 1425 1

CHAPTER 2
19th Century Philippines as Rizal’s Context 11

CHAPTER 3
Rizal’s Life: Family, Childhood and Early Education 23

CHAPTER 4
Rizal’s Life: Higher Education and Life Abroad 32

CHAPTER 5
Rizal’s Life: Exile, Trial and Death 59

CHAPTER 6
Annotation of Antonio Morga’s Sucesos de las Islas Filipinas 69

CHAPTER 7
Noli Me Tangere 87

CHAPTER 8
El Filibusterismo 104

CHAPTER 9
The Philippines: A Century Hence 118

CHAPTER 10
Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan 131

CHAPTER 11
Jose Rizal and Philippine Nationalism: National Symbol 146

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 INTRODUCTION:
Republic Act 1425
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Recognize the historical background and context of the
Rizal Law and its important provisions;
2. Critically assess the effectiveness and significance of the
Rizal Course;
3. Reflect upon themselves the idea and principles of Rizal
in their life.

1 The Life and Works of Jose Rizal Introduction: Republic Act 1425

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1 INTRODUCTION: Republic Act 1425
If you were to ask or say something to Dr. Jose Rizal, what would it be? Write at least
two (2) questions on the silhouettes beside our national hero below. Then, answer
the questions that follow.

https://www.google.com/search?q=jose+rizalandsource=lnmsandtbm=ischandsa=Xandved=2ahUKEwiPo6aIjcbmAhWIAYgKHZNeBlcQ_AUoAXoECBQQAwandbiw=1707andbih=760#imgdii=eK3EdrwKbbNsYM:andimgrc=gbn5m1TQ0wT-9M:

1. What do you know about Dr. Jose Rizal?

2. What is your reason for asking or saying those things to Rizal?

3. Why do you think you need to study the life and works of Rizal?

THE RIZAL LAW AND ITS IMPORTANCE

Republic Act. No. 1425, also known as the
Rizal Law has been enacted on June 12, 1956 and
was sponsored and authored mainly by the late
Senator Jose P. Laurel and Senator Claro M. Recto.
Rizal Law is a mandate to include in the course
curricula of all public and private schools, colleges
and universities the life, works and writings of Jose
Rizal, particularly his novels Noli Me Tangere and El
Filibusterismo.
https://www.google.com/search?
q=the+story+of+rizal+lawandsource=lnmsandtbm=ischandsa=Xandved=2ahUKEwi WzuHjnMbmAh-

2 The Life and Works of Jose Rizal Introduction: Republic Act 1425

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 It is important to note that before the enactment of the
Rizal Law, Senate Bill No. 438 was submitted to the Senate
Committee on Education on April 3, 1956. It is “an Act to
Include in the Curricula of All Public and Private Schools,
Colleges and Universities courses on the Life Works and Writings
of JOSE RIZAL, particularly his novels NOLI ME TANGERE and EL
FILIBUSTERISMO, Authorizing the Printing and Distribution Thereof,
and for Other Purposes.
On April 17, 1956 the bill was
sponsored and presented to the members Senator Jose P. Laurel
of the Senate or the Upper House by the https://www.google. com/search?q=senator+jose+p.+laurelands
ource=lnmsandtbm=ischandsa=Xandved=2ahUKEwikxPPXn8b

late Senator Jose P. Laurel, who was then

mAhXbFogKHZe4DGsQ_AUoAXoECBMQAwandbiw= 1707and
bih=760#imgrc=6gpepMBrBHFxtM:

the Chairman of the Committee.

According to the late Senator Jose P. Laurel the
dissemination of ideas and ideals of Jose Rizal through the
Senator Claro M. Recto reading of his works, notably the NOLI ME TANGERE AND EL
FILIBUSTERISMO is the main purpose of the bill.
https://kahimyang.com/kauswagan/articles/921/today-in-philippine-history
-february-8-1890-claro-m-recto-was-born-in-tiaong-tayaba

He stated that “Noli Me Tangere and El Filibusterismo must be read by all

Filipinos. They must be taken to heart, for in their pages we see ourselves as a mirror,
our defects as well as our strength, our virtues as well as our vices. Only then would
we become conscious as a people, and so learn to prepare ourselves for painful
sacrifices that ultimately lead to self-reliance, self-respect and freedom
(Laurel,Jr.,131).
Meanwhile, Congressman Jacobo Z. Gonzales also filed a similar bill called
House Bill No. 5561 to the House of Representatives. Unfortunately, akin to Senate Bill
No. 438, House Bill No. 5561 had also been opposed contending its
constitutionality and religiosity. It was then that a substitute bill has been proposed
to include all the works and writings of Jose Rizal, ruling out the exclusivity of Noli Me
Tangere and El Filibusterismo as the main features of the previous bills.
Moreover, the late Senator Jose P. Laurel asserted the importance of
reading the original and unexpurgated edition of Rizal’s novel because the true
purpose of studying these will be defeated if not followed. On May 12, 1956 and
May 14, 1956, Senate Bill No. 438 and House Bill No. 5561 were both unanimously
approved on the second reading and in the Lower House.
On June 12, 1956, the bill was signed into law by President Ramon Magsaysay,
giving birth to Republic Act 1425 or the Rizal Law.

REPUBLIC ACT NO. 1425

AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND

PRIVATE SCHOOLS, COLLEGES AND UNIVERSITIES COURSES ON
THE LIFE, WORKS AND WRITINGS OF JOSE RIZAL, PARTICULARLY
HIS NOVELS NOLI ME TANGERE AND EL FILIBUSTERISMO,
AUTHORIZING THE PRINTING AND DISTRIBUTION THEREOF,
AND FOR OTHER PURPOSES.

WHEREAS, today, more than any other period of our history, there is a need
for a re-dedication to the ideals of freedom and nationalism for which our
heroes lived and died;

WHEREAS, it is meet that in honoring them, particularly the national hero and
patriot, Jose Rizal, we remember with special fondness and devotion their lives

3 The Life and Works of Jose Rizal Introduction: Republic Act 1425

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 and works that have shaped the national character;

WHEREAS, the life, works and writing of Jose Rizal, particularly his novels
Noli Me Tangere and El Filibusterismo, are a constant and inspiring source of
patriotism with which the minds of the youth, especially during their formative
and decisive years in school, should be suffused;

WHEREAS, all educational institutions are under the supervision of, and
subject to regulation by the State, and all schools are enjoined to develop moral
character, personal discipline, civic conscience and to teach the duties of
citizenship; Now, therefore,

SECTION 1. Courses on the life, works and writings of Jose Rizal, particularly
his novel Noli Me Tangere and El Filibusterismo, shall be included in the
curricula of all schools, colleges and universities, public or private: Provided,
That in the collegiate courses, the original or unexpurgated editions of the Noli
Me Tangere and El Filibusterismo or their English translation shall be used as
basic texts.

The Board of National Education is hereby authorized and directed to

adopt forthwith measures to implement and carry out the provisions of this
Section, including the writing and printing of appropriate primers, readers and
textbooks. The Board shall, within sixty (60) days from the effectivity of this
Act, promulgate rules and regulations, including those of a disciplinary nature, to
carry out and enforce the provisions of this Act. The Board shall promulgate
rules and regulations providing for the exemption of students for reasons of
religious belief stated in a sworn written statement, from the requirement of the
provision contained in the second part of the first paragraph of this section; but
not from taking the course provided for in the first part of said paragraph. Said
rules and regulations shall take effect thirty (30) days after their publication in
the Official Gazette.

SECTION 2. It shall be obligatory on all schools, colleges and universities to

keep in their libraries an adequate number of copies of the original and
unexpurgated editions of the Noli Me Tangere and El Filibusterismo, as well as
of Rizal’s other works and biography. The said unexpurgated editions of the
Noli Me Tangere and El Filibusterismo or their translations in English as well as
other writings of Rizal shall be included in the list of approved books for
required reading in all public or private schools, colleges and universities.
The Board of National Education shall determine the adequacy of the
number of books, depending upon the enrollment of the school, college or
university.

SECTION 3. The Board of National Education shall cause the translation of

the Noli Me Tangere and El Filibusterismo, as well as other writings of Jose
Rizal into English, Tagalog and the principal Philippine dialects; cause them to
be printed in cheap, popular editions; and cause them to be distributed, free of
charge, to persons desiring to read them, through the Purok organizations and
Barrio Councils throughout the country.

SECTION 4. Nothing in this Act shall be construed as amendment or repealing

section nine hundred twenty-seven of the Administrative Code, prohibiting the
discussion of religious doctrines by public school teachers and other person
engaged in any public school.

SECTION 5. The sum of three hundred thousand pesos is hereby authorized to

be appropriated out of any fund not otherwise appropriated in the National

4 The Life and Works of Jose Rizal Introduction: Republic Act 1425

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 Treasury to carry out the purposes of this Act.

SECTION 6. This Act shall take effect upon its approval.

Approved: June 12, 1956

Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956.

Think about this again: Why study the life and works of Rizal? It is apparent
that during Rizal’s time, the Filipino identity is already diminishing—this was the
rationale behind the enactment of the Rizal Law, which seeks to accomplish the
following objectives:
1) To rededicate the lives of the youth to the ideals of freedom and
nationalism, for which our heroes lived and died;
2) To play tribute to our national hero for devoting his life and works for
shaping the Filipino character;
3) To gain an inspiring source of patriotism thru the study of Rizal’s life, works
and writings.
The late Senator Jose P. Laurel, who sponsored the said law emphasized the
need to know and imbibe the great ideals and principles for which Rizal died. After
all, Rizal was the founder of Filipino nationality and the architect of the Filipino
nation. It is by reading and studying Rizal’s life, teachings and writings that the
young generation of the Philippines will be able to gain incorruptible confidence,
direction, courage and determination to move forward in our people’s journey
towards an abundant life.
The teaching of Rizal Course in higher education institutions in our country
today is anchored on the patriotic policy statements of Rizal Law and the patriotic
goals set by the then Board on National Education (Capino et. Al, 1997). These
goals are as follows:
1) To recognize the relevance of Rizal’s ideals, thoughts, teaching, and life
values to present conditions in the community;
2) To apply Rizal’s ideas in the solution of day-to-day situations and
problems in contemporary life;
3) To develop an understanding and appreciation of the qualities,
behavior and character of Rizal; and
4) To foster the development of moral character, personal discipline,
citizenship and vocational efficiency among the Filipino youth.

Thus, the importance of the study of Rizal’s life, works and writings is to instill in
ourselves the idea and ideals of Jose Rizal, and to develop a deeper awareness
and understanding of its relevance so that in the long run, we may be able to
apply them in our daily lives and become an active participant in
nation-building.

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 19TH CENTURY PHILIPPINES
as Rizal’s Context
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Appraise the link between the individual and society.
2. Analyze the various social, political, economic, and
cultural changes that occurred in the 19th century.
3. Understand Jose Rizal in the context of his times.

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2 19th Century Philippines as Rizal’s Context
You have certainly heard many changes in the 1990s as compared to your
generation at present. Interview a Batang 90s to determine such changes in
comparison with the current situation for Batang 2000s. Record your findings by
filling-up the table below.

Description Batang 90s Batang 2000s

Storage for Files

Method/s used for doing

Research
Way/s of Note-Taking
during Class Discussion
Favorite Past Time

Famous TV Show

Well-loved Snack

Tool/s for Listening to

Music
Prominent Get-Up/Attire

Mode of Communication

Preferred Beverage

Throughout the years, the Philippines has transformed in many ways. A lot of
changes have taken place brought about by the many historical occurrences that
have plagued the country. In this lesson, we will discuss the changes in the 19th
century, categorizing social, political, economic and cultural changes in the
Philippines.
The nineteenth century is considered the birth of modern life, more so, the
birth of many nation-states all over the world. For us to understand what Dr. Rizal
have done during the nineteenth century, let us look the different developments and
accomplishments on that period that changed and shaped the landscape of the
Philippines’ economy, society and politics.
The birth of modernity brought up three revolutions to the world: the
Industrial Revolution in England, the French Revolution in France and the American
Revolution. During these periods the Spaniards have already been in so much power
to some parts of the world.

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The Revolutions
When Governor-General Jose de Basco y Vargas arrived in the Philippines,
Galleon Trade was not yet in progress. But trading with China, Japan, Siam (now
Thailand), India, Cambodia, Borneo and the Moluccas (Spice Islands) was already
apparent among our ancestors when the Spaniards came to the Philippines. The
Spanish government continued trade relations with said countries and Manila
became the center of commerce in the East. The Philippines, allegedly a Spanish
colony, was then governed from Mexico and in 1565, the Spaniards closed the ports
of Manila to all countries except Mexico. Hence, the birth of the Manila-Acapulco
Trade, more known as the “Galleon Trade.”
The Galleon Trade was a
government monopoly. It was a
ship (“galleon”) trade going back
and forth between Manila and
Acapulco in Mexico. Only two
galleons were used: one sailed
from Acapulco to Manila with some
500,000 pesos worth of goods,
spending 120 days at sea and the
other sailed from Manila to Photo taken from: https://ericpgranada.files.wordpress.com/2015/05/the-galleon-trade-ok.jpg

Acapulco with some 250,000 pesos worth of goods spending 90 days at sea. It
started when Andres de Urdaneta, in convoy under Miguel Lopez de Legaspi,
discovered a return route from Cebu (from which the galleon actually landed first) to
Mexico in 1565. This trading system served as the economic lifeline for the
Spaniards in Manila, serving most trades between China and Europe. During the
heyday of the galleon trade, Chinese silk was by far the most important cargo.
Other goods include tamarind, rice, carabao, Chinese tea and textiles, fireworks and
tuba were shipped via the galleon including exotic goods such as perfumes,
porcelain, cotton fabric (from India), and precious stones. After unloading at
Acapulco, this cargo normally yielded a profit of 100-300% and on its return
voyage, the vessel brought back huge quantities of Mexican silver and other prized
flora and fauna such as guava, avocado, papaya, pineapple, horses, and cattle.
Governor Basco thought of making an organization, the Royal Philippine
Company, that will finance both the agricultural and the new trade that were being
made between the Philippines and Spain, and other Asian countries. Some groups
like the Catholic Church opposed the new organization as changes brought by the
planned reforms and traders of the Galleon trade were not accepted. There were
news that the Royal Philippine Company had issues of mismanagement and
corruption. But the governor-general still continued to develop reforms that he
prohibited the Chinese merchants from trading internally. He also introduced the
development of cash crop farms (crops cultivated for export) and became very
strict to some policies that allow the continuous opening of Manila to foreign
markets; And finally, he also established monopoly and maximize the production of
tobacco.
The tobacco industry was under the government control during General
Basco’s time. In 1871, the first tobacco monopoly was established in Cagayan
Valley, Ilocos Region, La Union, Isabela, Abra, Nueva Ecija and Marinduque. These
provinces were the only ones allowed to plant the tobacco, and this is the only plan
that was allowed to be planted on the farmlands.

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The government exported tobacco to other countries and part of it were given to
the cigarette factories in Manila.
The first among the revolutions was the Industrial Revolution, which was about
the inventions of steam engines and machines that were used in the manufacturing
sector in different cities of Europe. This revolution was considered as one of the most
significant developments in the 19th century — from being a country that relied on
machines and wage labor, Europe’s economic status totally changed. At this time,
traders were fortunate to become the first capitalists. The industrial workers were
former farmers who migrated from rural areas and remote provinces of Europe.
From this, positive effects took place as the industrial revolution contributed
many things to the people:

1. The Philippines was opened for world commerce.

2. Foreigners were engaged in manufacturing and agriculture.
3. The Philippine economy became dynamic and balanced.
4. There was rise of new influential and wealthy Filipino middle class.
5. People were encouraged to participate in the trade.
6. Migration and increase in population were encouraged.

By 1810, the end of Galleon trade transpired because of the loss of Latin
American colonies brought by the Mexican War of Independence from the Spanish
empire. The Royal Philippine Company eventually closed and the policies for trade
were adjusted. In effect, Manila was open for world trade in 1834. Merchants and
traders from other countries migrated in Manila and became leaders in finance, who
made agricultural cash crop export possible. These traders were mestizos consisting
of Spanish and Chinese families and decided to put-up merchant houses
(establishments) in Manila. There were ilustrados, who belonged to the landed upper
class, were much-respected in their own towns or pueblos but were regarded as
filibusteros or rebels by the friars. Because of the fortune that these ilustrados have,
they were able to send their children to Spain and Europe to further their studies.
There they gained higher education degrees that made them equal with the
Spaniards. Note that equality and even secularization were major issues during this
time. Hence, quest for equality became Rizal’s lifelong search.
In this period, railways and steamships were constructed for safer, faster and
comfortable means of transportation and communication. The construction of
bridges, most especially, the opening of the Suez Canal provided a shorter route for
trades. Built by Ferdinand de Lesseps, a French man, the opening of the Suez Canal
for world shipping took place on November 17, 1860. In effect, there had been
closer interactions between Philippines and to other countries of the world.
Through the cash crops, the Philippine economy began to flourish. Majority of
the export income of the Philippines during the nineteenth century came from the
cash crops from tobacco, sugar, cotton, indigo, abaca and coffee, making it the
major source of revenue in the country. This also concludes the importance of
having lands at that time.
Consequently, more provinces shifted to growing cash crops so ownership and
management of lands became major concerns. Farmers were pressured to produce
more harvest while the landowners (hacienderos ) take advantage of their position.
Then they would engage in a pacto de retroventa – an agreement of sale
guaranteeing that the landowner could buy the land back at the same price at
which it was sold. However, it was difficult to buy back the land because of the

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continuously rising demand of the economy and payment for renewals, causing
farmers to be in full debt. This further instigated the lost of the farmers’ rights to their
land as they were forced to work as tenant farmers, or kasama. There was also a
form of land grabbing by acquiring the land forcefully. Because of the growth of the
economy, people required better care for lands. As a result, there came the
Inquilinos, a laborer indebted to a landlord who allows him to form a farm in parts of
his property and who, in exchange, works without pay from the landlord.
The rise of Chinese and Chinese mestizos was brought by the increasing
growth of the economy. Even before Spanish colonization, they were already doing
multiple services as traders, artisans and domestic servants in the Philippines. Also,
when the Galleon trade was introduced, the products of the Chinese were the
goods that were most traded. Chinese population have increased, but the
Spaniards saw this as a potential threat to their colony. Spaniards were afraid that
the Chinese could be more loyal to the Indios (Christianized natives) than the
Spanish regime. However, despite this dilemma, the Spaniards find the Chinese as the
population who were essential to the economy. They planned to convert the Chinese
and introduce intermarriages with indios that brought the Chinese mestizos.
The Chinese mestizos play a major part in the Spanish colonial period, buying
land, accumulating wealth and influencing the majority. Feodor Jagor considered
the Chinese mestizo as the richest and most enterprising portion of the entire
population. To increase the population of hardworking Chinese mestizo, the
Spaniards allowed them to marry at the age of sixteen without their parent’s consent,
a privilege not granted to the Indios.
Furthermore, the treatment of the Spanish conqueror to the Filipinos were
likened to slavery - they collected and urged Filipinos to pay all forms of taxes
and demanded the natives to do forced labor or polo y servicio for the government
and the Catholic church. Accordingly, the increasing population of the mestizos
prompted the emergence of the following social status in the society:
1st Peninsulares (pure-blooded Spaniard born in the Iberian Peninsula such
as Spain)
2nd Insulares (pure-blooded Spaniard born in the Philippines)
3rd Spanish Mestizo (one parent is Spanish, the other is a native or Chinese
Mestizo; or one parent is Chinese, the other is a native)
4th Principalia (wealthy pure-blooded native supposedly descended from
the kadatoan class)
5th Indio (pure-bloodedd native of the Philippines or the Filipinos)
th
6 Chino Infiel (non-Catholic pure blooded Chinese)
In the 19th century, the Spaniards’ economic power started to weaken. True,
they have maintained their superiority because of their status but the issue brought
complications with the growing principalia wherein the mestizos realized their
indispensable position in the society as movers and facilitators of the economy. So,
they have demanded to be recognized in the public. Arguments continued for the
whole duration of the century but the pureblooded Spaniards denied their request.
With the mestizos and principalia’s effort and hardwork to get what they want, their
importance in the society made them known.
An inquilinato system was introduced during the mid-eighteenth century
because of the increasing economy through the export of agricultural crops for
trade. The process for the system was: somebody or someone, known as canon, will
be renting a piece of land for a fixed amount for the year. The inquilino or lessee

15 The Life and Works of Jose Rizal 19th Century Philippines as Rizal’s Context

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should be working for the landlords. If the inquilino did not meet the requirements, he
will be evicted from the land. In return, the inquilino would rent the land to a kasama
or a sharecropper, who would do the cultivating of the land. A system of three-tired
began where the landlords or landowners stay at the top, the inquilinos in the
middle and the kasama at the bottom.
Through this, the religious hacienderos will be free from the responsibility to do
all the land crop cultivating while direct contact with the sharecroppers was done
by the inquilinos. The sharecroppers were also happy with the arrangement because
they will be exempted from their responsibility to serve the forced labor owing to
their labor obligations to the religious estates as demanded by the Spanish
government. However, there was disadvantage in this arrangement: after paying the
rent to the hacienderos by the inquilinos and got their share, the remaining income
will be divided among all the sharecroppers. Suddenly a change in the social
structure and land services started an argument between the Spanish religious
hacienderos, the inquilinos and the sharecroppers. The abuses of the friar estates
started when the Philippine Revolution broke out in 1896 and became one of the
main causes that urged the rebellion.
Education was under the control of the friars during the 19th to mid-19th
century. Fear of God and obedience to the friars were the main lessons taught to
students. Children in the schools were taught to instill in their minds that they were
inferior to others and were only capable of doing manual work. The students’
learning were measured based on how well they read without understanding it.
As a result, the Filipino students developed inferiority complex in learning -
having learned the culture of silence. By the end of 19 th century, the only school that
offered different courses was the University of Santo Tomas, an existing higher
education in the Philippines that was founded in 1611. Courses offered were related
to medicine, pharmacy, theology, philosophy, canon and civil law.
Expectedly, the only students who enrolled were Spaniards and mestizos at first
but was later on offered to the Filipinos towards the end of half of the 19th century.
At that same time, public education for the indios were offered. An Educational
Decree of 1863, requiring each town in the Philippines to establish one elementary
school for boys and one elementary for girls, also paved the way for the
establishment of a regular school for the training of teachers to master the Spanish
language, under the supervision of the Jesuits. This was because it was required, at
that time, that Spanish be the main language in all schools.
The teaching of Spanish language to Filipinos were opposed by the friars.
They believed that teaching the Spanish language may lead to the development of
political and social awareness among the natives, which will allow them to work for
freedom and independence. The friars was against all efforts given to the Filipinos to
improve education during the Spanish colonization but there were schools like
Ateneo, Letran and UST that used Spanish as their medium of instruction.
The next revolution was the French Revolution, which allowed for the changing
of political views among the people. It started in Europe and other parts of the
world. Since politics, not only in France but Spain, too, were disturbed during the
19th century, a revolution arose. The French governmental structure changed from
absolute monarchy, which gave privileges to the nobles and religious officials. It
was an era of political disturbances which included some changes in the ministries,
constitutions and parliaments.
To resolve the country’s political problem, the liberals and conservatives in
Spain shifted the administration of the affairs of the country. As a result of the

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political condition in Spain, the Philippines experienced a number of negative
impacts. There were inefficient and corrupt administration due to the brief service of
the governor-generals in the country. The Philippines was conquered by the
Spaniards, the land property of the Filipinos were lost because of the encomienda
system. In addition, Spanish culture and religion became widespread and the
Filipinos were forced to accept it. The colonization of the Spaniards during the 19 th
century had been seen in the administration, social structure, educational system
and economic situation of the Philippines.
Considered as the third revolution, the American revolution was somehow
about the political disturbance during the mid-18th century. There were thirteen (13)
North American colonies that forcibly removed the British empire from power and
ignored the British government for United States of America to become a sovereign
nation. The American revolution has given the idea that the colonized people will
have their independence from their colonizers in the 19th century.
The overthrowing of the British colonial masters to gain independence and
achieve the status of becoming a sovereign nation had reached the European
countries and other parts of the world. This motivated the people to follow. Filipino
reformists like Rizal also got the same idea from the American revolution to pursue
freedom and independence for the country. During the 19th century, when the
Philippines was opened for world trade, new ideas coming from the Americans and
people from other places arrived in the Philippines and greatly influenced the
ilustrados.

BOURBON REFORMS AND CADIZ

CONSTITUTION
The Spanish monarchs
decided on implementing
Bourbon reforms, a set of
economic and political laws that
contributed to the expansion of
the gaps between the
peninsulares and the creoles
(those born in America). This
made the independence of the
photofrom Spanish American
https://prezi.com/p/0wzhfetrrxw4/bourbon-reforms-javier-kim/ colonies
possible through a revolution. The Bourbons’ purpose was
to strengthen and support the Spanish empire during the 18th century but
led to its destruction in the nineteenth.
During the reorganization of the colonial military, the bourbons sought to
ensure that all officers were Spanish born, but it was difficult for them to apply the
policy because most of the officers were natives, although the highest ranking
officials belonged to the Peninsulares . Said reforms were aimed at the following: 1) to
control over the American colonies; 2) for the crown to obtain resources through
exploitation; 3) to professionalize the army; 4) to subdivide New Spain into mayors;
5) to diminish the viceroy’s political power; and 6) to prohibit the natives from
participating in political or ecclesiastical commands. These reforms emerged
because of the need for free trade and open new ports to improve trading with
other countries; to promote the extraction and processing of silver by putting up a
college of mining and the court of mines, and to evict the Jesuits from the Spanish
territories since they were disobedient before Spanish empire. The reforms achieved

17 The Life and Works of Jose Rizal 19th Century Philippines as Rizal’s Context

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in growing the production, trade and income was not that easy.
Meanwhile, around 300 subordinates from Spain, Spanish America, and the
Philippines decided to form a liberal constitution in the Mediterranean port of Cádiz
in 1812, in the middle of the occupation of almost all of the Iberian peninsula by the
French army. The constitutional monarchy that the Constitution of 1812 tried to put
in place did not materialize because King Fernando VII declared it invalid and
restored absolutism in May of 1814. However, Cádiz and the Constitution of 1812
were among the very important periods in the political and intellectual history of the
Spanish-speaking world and represent a major contribution to the Western political
thought and practice during the Age of Revolutions.
The study of the Cádiz Constitution, of liberalism, and of its manifold relations
with Spanish America during the first quarter of the 19th century has shown such a
revival in the past two decades that it may be a temptation to say that this is a
“new” field in the Western academic world. The problem is, any English-speaking
scholar who cannot read Spanish will not be able to do so because most of the
bibliography is in Spanish. Studies of the Cádiz Constitution and liberalism up to the
recent years were almost exclusively confined to the Peninsula where Spanish
America is now a very large field of research regarding these topics.
The bicentennials of 1) the beginning of the crisis of the Spanish monarchy
or crisis hispánica (2008), 2) of the beginning of the “independence” movements in
Spanish America (2010), and 3) of the promulgation of the Cádiz Constitution
(2012) have been the main motives behind the editorial avalanche on these topics
that were witnessed for the past years.
In any case, the importance of the participation of the Spanish American
deputies in the Cádiz Cortes and of the role that the Spanish liberals thought in
general, not to mention the Cádiz Constitution in particular that was played in
Spanish America during the first quarter of the 19th century are now well-established.
The 1812 Constitution was deemed essential if one is to understand the
political, ideological, and intellectual aspects of liberalism. With all its limitations and
its very restricted application in the Peninsula, it was revolutionary vis-à-vis the
political principles that had sustained the Spanish monarchy for centuries.
Cádiz was, more than anything else, a political revolution; however, this fact
should not neglect or minimize the social and cultural implications of a period of the
history of the Spanish-speaking world that evidently transcends a legal document.
Because Cádiz, liberalism, and the 1812 Constitution are the main objectives of this
bibliography, it centers its attention in Peninsular Spain during the six years that
cover the crisis hispánica and the revolución liberal española (i.e., 1808–1814) and
in Spanish America during those six years and the following decade, all through
which the presence, weight, and influence of what was still the metropolis was felt in
the entire region (with considerable variations among the different territories).
Liberals then returned to power in Spain and the Cádiz Constitution was
brought back in 1820. The Trienio Libera period lasted only three years and could
not avoid the loss of the whole continental Spanish American empire.

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 RIZAL’S LIFE: Family,
Childhood and Early
Education
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Analyze the family, childhood, and early
education of Rizal.
2. Evaluate the people and events and their
influence on Rizal’s early life.

23 The Life and Works of Jose Rizal Rizal’s Life: Family, Childhood and Early Education

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3 Rizal’s Life: Family, Childhood and Early Education
The Rizal family was known to be well-off family in Calamba, Laguna and
they were considered as one of the biggest families in those times . They lived a life
of comfort and prosperity, then considered that his family belonged to the
principalia class or the ruling elite of their town. Jose Rizal came from a 13-member
family, consisted of his father Don Francisco Mercado II and his mother Teodora
Alonso Realonda. Jose Rizal had nine sisters and one brother. Saturnina Rizal was
the eldest child among the siblings, followed by Paciano, Narcisa, Olympia, Lucia,
Maria, Jose, Concepcion, Josefa and the youngest was Soledad.

Photo from https://tagacalamba.wixsite.com/calamba/single-post/2015/12/13/The-Rizal-Familys-origin

Rizal came from a mixture of races, his paternal ascendant was Domingo
He married a wealthy Chinese mestiza, Ines de la
Rosa. Domingo Lamco adopted the surname Mercado, which means “market” in
keeping the gubernatorial decree of Narciso Claveria on the use of Spanish
surnames. From the Parian in Manila, the coupled moved to Biñan, Laguna and
became tenants in the Dominican hacienda.
Rizal’s father is one of the 14 children of Juan Mercado, paternal
grandfather and his grandmother was Cirila Alejandrino, a Chinese-Filipino mestiza.
Juan Mercado became a gobernadorcillo of Biñan Laguna. Rizal’s maternal great
grandfather was Manuel de Quintos, a Chinese mestizo from Lingayen, Pangasinan.
Manuel married Regina Ursua, with a Japanese ancestry to whom they bore the
grandmother of Rizal, Brigida who married Lorenzo Alberto Alonso, one of their

24 The Life and Works of Jose Rizal Rizal’s Life: Family, Childhood and Early Education

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DON FRANCISCO RIZAL MERCADO (1818-1898)
Rizal’s father was born on May 11, 1818 and was the youngest of his 13
siblings. Mercado was a well-respected man in their home town of Calamba in which
citizens made him the their "cabeza de barangay" (head of town.) He was of part
Chinese descent, having been related to a Chinese entrepreneur by the name of
Domingo Lamco. Mercado die shortly after Rizal in the home of his daughter, Narcisa
Rizal in Binondo, Manila on January 5, 1898.

TEODORA ALONSO (1827-1913)

Doña Teodora Alonso was born on November 14, 1827 in Santa Cruz Manila.
Her parents were Lorenzo Alonso, a municipal captain and Brijida de Quintos, an
educated housewife and had four other siblings . It is said that her great
grandfather, Eugenio Ursua was of Japanese ancestry making her of Japanese
descent. When Teodora was 20 years old, she married Francisco Mercado, a native
from Binan, Laguna. Together they prospered in Calamba after involving themselves
in business and agriculture. She was known to be a hardworking, intelligent, business
minded woman. She died in 1913 in Manila.

SATURNINA RIZAL (1850-1913)

Saturnina Mercado Rizal Hidalgo was born in 1818 and was the eldest sister
of Jose Rizal. She had five children together with husband Manuel T. Hidalgo and
died the same year as her mother in 1913.

PACIANO RIZAL (1851-1930)

General Paciano Mercado Rizal aka "Lolo Ciano" was the only brother of Jose
Rizal. He was born in 1851 and studied in Biñan later attending school at the
Colegio de San Jose in Manila. After the execution of his brother, he joined in the
Philippine Revolution where he rose up to the ranks of a General. He later married
Severina Decena of Los Banos and had two children of which one died at an early
age. Paciano passed away in 1930.

NARCISA RIZAL (1852-1939)

Narcisa Rizal Lopez was born in 1852 and was the one who found the unmarked
grave of her brother, Jose in the abandoned Old Paco Cemetery. Narcisa married
Antonio Lopez who was a teacher and musician from Morong, Rizal. She died in
1938.

OLYMPIA RIZAL (1855-1887)

Olympia Rizal Ubaldo was born in 1855. She married Silvestre Ubaldo and together
they had three children. She died in 1887 from childbirth when she was only 32
years old.

LUCIA RIZAL (1857-1919)

Lucia Rizal Herbosa was born in 1857. She married Mariano Herbosa and had 5
children together. In 1889 Mariano died due to an epidemic but was denied a
Christian burial. This was due to the fact that he was the brother in law of Jose Rizal.
This showed the beginning of the persecution of the Rizal family by Spanish friars.
Lucia died in 1919.

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MARIA RIZAL (1859-1945)
Maria Cruz Rizal was born in 1855. She married Daniel Faustino Cruz of Biñan,
Laguna and together they had 5 children. Mauricio Cruz, one of Maria's children
became a student of Jose Rizal in Dapitan and was known to be one of his uncle's
favorites. Maria was a known recipient of many od Jose's letters during his lifetime.
Maria died in 1945.

JOSE RIZAL
Jose Protacio Rizal was the second son and the seventh child. He was executed by
the Spaniards on December 30,1896.

CONCEPCION RIZAL (1862-1865)

Concepcion Rizal was born in 1862. Concepcion did not live very long as she died
at the age of 3 in 1865.

JOSEFA RIZAL (1865-1945)

Josefa Rizal was born in 1865. She was unmarried lived together with sister Trinidad
until death. Josefa was said to have suffered from epilepsy. She died in 1945.

TRINIDAD RIZAL (1868-1951)

Trinidad Rizal was born in 1868. She remained unmarried and lived together with her
sister Josefa. Trinidad was the one who received an alcohol lamp from brother Jose,
in which he secretly hid the "Last Farewell" better known as "Mi Ultimo Adios," a poem
Rizal wrote on the eve of his death in 1896. Trinidad died in 1951, outliving all her
siblings.

SOLEDAD RIZAL (1870-1929)

Soledad Rizal Quintero was born in 1870 making her the youngest of the Rizal
siblings. She married Pantaleon Quintero and together they had 5 children. Soledad
died in 1929.
.

RIZAL’S CHILDHOOD AND EARLY EDUCATION

According to some readings, his mother nearly

died during his delivery because of his big head. Three
days after his birth, Rizal was baptized on June 22 of the
said year with the name Jose Rizal Mercado at the
Catholic church of Calamba by the parish priest Rev.
Rufino Collantes. He was the seventh child of Francisco
Mercado Rizal and Teodora Alonso y Quintos.
During 1865-1867, his mother taught him how to
read and write. At the age of three, Rizal mastered and
learned the alphabet taught by his mother. At a very
young age, he has shown great interest in reading. He
enjoyed reading books in their library at home, with his
mother who acts as his reading teacher and a critic. At this
time, he also learned how to pray and even read the bible.

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 When Jose Rizal grew older, his parents acquired
private tutors to give him lessons at home in preparation
for his formal education . One of them was Leon Monroy,
a classmate of his father who taught him the rudiments of
Latin. At about this time, his mother’s cousin, Uncle Manuel
Alberto, who frequently visited the family in Calamba, was
worried about his nephew’s physical development. He
then taught Rizal to develop the skills in
fencing, wrestling and other sports , while Uncle Jose
taught him to love and admire the beauty of nature.
Photo from https://alambaninyo.wordpress.com/tag/rizal/

On the other hand,

instilled in Rizal’s mind the love for education and its importance , the value of hard
work, to think for himself, and to observe his surroundings carefully.
When he was four years old, his sister Concepcion, the eighth child in the
Rizal family, died at the age of three. This was the first time he cried as a young boy.
As sad as he was, the parish priest of Calamba, Father Leoncio Lopez, helped Rizal
understand the philosophy of life and learned the value of scholarship and
intellectual honesty.
Rizal, in his childhood, used to take long rides through all the surrounding
country by riding his pony that his father gave him. Among his pets were doves and
a dog.
Owing to the continuous teaching of Doña Teodora, Rizal was persuaded
to express his feelings through verses. He was able to write his first poem when he
was eight years old. The poem was entitled “Sa Aking Mga Kababata” (To My Fellow
Children), which showed that Rizal, even at a young age, already had love for his
country. Here, he similarly incorporates the love for the native language with God’s
gift of freedom. He compared his native language or Tagalog to Latin, English and
Spanish. Tagalog, like any other languages, had its own alphabet and system
writing, which according to Rizal, disappeared because they were neglected or
ignored. With this, he encourages his fellow children to love their native tongue.
Then, after Rizal’s tutor Leon Monroy died, his parents decided to transfer
Rizal to a private school in Biñan, Laguna. He was accompanied by his older
brother Paciano, who acted as his second father during his school days in Biñan.
The school was then supervised by Maestro Justiniano Aquino Cruz.
Rizal’s first day of class in the school was not easy. The maestro asked him if
he knows how to speak Latin or Spanish, but in response, he only knew a little of the
As a result, one of his classmates named Pedro, the son of the maestro,
laughed at him. Pedro was always bullying him that eventually resulted to a brawl.
But knowing Rizal’s acquired knowledge and skill in the art of wrestling from his Tio
Manuel, he defeated Pedro . After the said incident, Rizal became popular in his
class. Here, Rizal was able to show his intellectual superiority.
He excelled in his class in Latin, Spanish and other subjects in the curriculum
for elementary pupils . Because of this, many of the students became jealous to him
and do everything to destroy Rizal’s name to Maestro Cruz. While Rizal’s interest in
painting was nurtured early on by an old painter named Juancho of Biñan. During
this time, knowledge was taught in the minds of the students by doing tedious
memorization method. Despite some lack of the elementary education in Spanish
system, Rizal was able to have the needed instruction preparatory for college work
in Manila.

27 The Life and Works of Jose Rizal Rizal’s Life: Family, Childhood and Early Education

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 TO MY FELLOW CHILDREN
Whenever people of a country truly love
The language, which by heaven they were taught to use
That country also surely liberty pursue
As does the bird which soars to freer space above.

For language is the final judge and referee

Upon the people in the land where it holds sway;
In truth our human race resembles this way
The other living beings born in liberty.

Whoever knows not how to love his native tongue

Is worse than any beast or evil smelling fish.
To make our language richer ought to be our wish
The same as any mother loves to feed her young.

Tagalog and the Latin language are the same

And English and Castilian and the angel’s tongue;
And God, whose watchful care o’er all is flung,
Has given us His blessing in the speech we claim.

Our mother tongue, like all the highest that we know

Had alphabet and letters of its very own;
But these were lost – by furious waves were overthrown
Like bancas in the stormy sea, long years ago.

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 RIZAL’S LIFE: Higher
Education and Life
Abroad
LEARNING OBJECTIVES:

At the end of the lesson, the students should be able to:

1. Explain the principle of assimilation advocated by
the Propaganda Movement.
2. Appraise Rizal’s relationship with other Propagandists.
3. Analyze Rizal’s growth as a Propagandist and
disavowal of assimilation.

32 The Life and Works of Jose Rizal Rizal’s Life: Higher Education and Life Abroad

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4 Rizal’s Life: Higher Education and Life Abroad
Ateneo was known to be the most prestigious college for
boys because of its great teachings. From 1872-1877, under the
supervision of the Jesuit priests Rizal studied in Ateneo de Manila.
Rizal went to Ateneo Municipal, formerly known as Escuela Pia. In
search for Rizal’s formal knowledge as a high school student, his
father wanted to send Rizal to Letran but decided to have him
enrolled at the latter instead.

AT ATENEO DE MANILA
Rizal took first the Photo from https://www.ateneo.edu/grade-school/news/looking
-back-rizal%E2%80%99s-ateneo

entrance examination at the

Colegio de San Juan de Letran on June 10, 1872.
His brother, Paciano, accompanied him when
he took the exam. The exams for incoming
freshmen in the different colleges for
boys were administered or held at the Colegio de
San Juan de Letran since the Dominicans exer-
cised the power of inspection and regula-
Photo from https://hubpages.com/education/Education-in-the-Philippines-Jose-Rizal-in-Ateneo

tion over Ateneo that time. After passing the exam, Rizal was admitted at the Ateneo
Municipal.
Although Rizal qualified in the entrance examination, Father Magin Ferrand,
who was then the College Registrar, refused Rizal’s admission in the institution for two
reasons: first, Rizal was a late registrant and second, he was very pale, thin and
undersized for an 11-year old. But, with the help of Manuel Burgos he was accepted
in the institution. Jose was not able to use Mercado as his surname when he enrolled
at Ateneo.
He was registered as Jose Rizal because his real surname had rung a bell to
the ears of the authorities — this was because of Paciano’s relation with one of the
leaders of the secularization movement, Father Burgos. At that time, Ateneo was
offering a six-year program that gives students the academic title of Bachiller en
Artes. This program exposed students to five subjects: Christian doctrine; Languages
of Spanish, Latin, Greek and French; History and Geography (World History and
Geography and History of Spain and the Philippines; Mathematics and Sciences
(geometry, trigonometry, mineralogy, chemistry, physics, botany and zoology); and
the Classic disciplines (poetry, rhetoric, and philosophy).
Ateneo, as a prestigious school, offered the best secondary education for
boys that enhances the character of their students through strict religious instruction
and discipline. Before the classes start, the students must first hear masses and
end with prayers.
To encourage the spirit of competition among students in academics, with the
help of Atenean teachers, the school proposed a program of dividing the class into
two competing groups (empires): the Roman Empire composed of boarding
students at Ateneo and the Carthaginian Empire composed of non-boarding
students. Both groups have ranks and classifications and they competed through
question and answers. When banners are raised, it means victory for the group;
there is defeat if banners are lowered.

33 The Life and Works of Jose Rizal Rizal’s Life: Higher Education and Life Abroad

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 Rizal’s first professor was Father Jose Bech. At first, Rizal was left behind among
his classmates but he knew the severity of his studies, so he organized and seriously
observed himself a timetable to manage his studies. He excelled as the emperor in
his class, a title given to the most intelligent in the class. The method of instruction
used at Ateneo was the ration studiorum , a system of indoctrination under tight and
constant discipline but with reward.
It applies memorization and understanding of the concepts taught in class. At
that time, the Atenean education had one goal: Ad Majorem Dei Gloriam (or For
the Greater Glory of God). A student’s life was centered on the chapel, considered
as the highest level of extra-curricular activity. Rizal was able to pass his oral
examination on March 14,1877.
He finished with the degree, Bachiller en Artes, with the highest academic
honors. Looking at Rizal’s scholastic records, it is evident that he excelled in his
academic studies during the entire time that he was studying at Ateneo. Racial
pride, monastic discipline and seclusion of boarding school life were the factors that
gave Rizal the motivation to outshine his classmates.
Note that in doing so, he wanted to prove to his Spanish classmates that a
Filipino student can compete and beat them academically. The competition inside
the classroom was an opportunity to outdo his classmates in the daily activities
designed to test the student’s memory and understanding of their lessons in the
different curriculum. For Rizal, being in a boarding school was effective as it gave
him more time to focus on his studies.
Aside from academics, Rizal was also active in extra-curricular activities. He
became a member of Marian Congregation and an officer in the religious
confraternities at Ateneo. This position is only offered to students who consistently
possessed the highest degree of scholarship and leadership. There, he was
mentored by Father Pablo Pastells, S.J. He was also a member of two academic
societies: Academy of Spanish Literature and the Academy of Natural Sciences,
both were considered elite organizations for students who excelled in literature and
the sciences.
STA. ISABEL COLLEGE
Rizal took private lessons in
Santa Isabel College to be
proficient in Spanish and develop
his skills in poetry writing more. But
before he took up lessons, he was
guided by Father Francisco Paula
de Sanchez in developing his skills
in poetry. Through his poetry he
was able to finish poems about
photofrom https://www.pinterest.ph/pin/463589355366532147/?lp=true

religion, education, and childhood experiences. It also gave him the opportunity to
develop more mature emotions, patriotic sentiments and exquisite sensitivity.
Rizal did not waste any time to learn new things during his time. On his
vacant time, Rizal took painting lessons from Agustin Saez and sculpture lessons
from Teodoro Romualdo de Jesus to enhance his interest in arts. As a result, he was
able to sculpt the image of the Virgin Mary and the Sacred Heart of Jesus. Father
Jose Villaclara, S.J. encouraged him to pay attention also to the sciences and
philosophy.

34 The Life and Works of Jose Rizal Rizal’s Life: Higher Education and Life Abroad

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LITERATURE FOR RIZAL
The first poem that Rizal wrote as a student was entitled Mi Primera
Inspiracion (My First Inspiration). This poem was dedicated to his mother during her
birthday, but according to some, this was a work of his cousin.

My First Inspiration

Why do the scented flowers in fragrant fray

Rival each other’s flower this festive day?

Why is the sweet melody bruited in the sylvan dale,

Harmony sweet and fluted like the nightingale?

Why do the birds sing so in the tender grass,

Flitting from bough to bough with winds that pass?

And why does the crystal spring run among the flowers
While lullaby zephyrs sing like its crystal showers?

I see the dawn in the East with the beauty endowed

Why goes she to a feast in a carmine cloud?

Sweet mother, they celebrate your natal day

The rose with her scent innate, the bird with his lay.

The murmurous spring this day without alloy.

Murmuring bids you always to live in joy.

While the crystalline murmurs glisten, hear you the accents strong
Struck from my lyre, listen! To my love’s first song.

When he was a student at Ateneo, he wrote another poem entitled Un

Recuerdo de Mi Pueblo (In Memory of My Town). Written in 1876, this poem was his
way of giving tribute to his hometown, Calamba. The content of the poem shows how
Rizal appreciates the beauty of his place, which made him love nature and to
strengthen his faith and beliefs in God.

In Memory of My Town

When I recall the days, that my boyhood saw

By the green banks of a murmuring lagoon;
When I recall the murmur of the wind
That sweetly amused by brow with delicious freshness;

I recall, sadly recall your countenance, infancy precious

That a loving mother Oh! Succeeded in embellishing
I recall a simple town, my contentment, happiness and cradle, by the fresh lagoon, seat my
love.

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 The Creator I saw in the grandeur of your secular forests;
Sorrows on your bosom, never did I come to know;
While at your blue sky I gazed, neither love nor tenderness
Did I lack, for in Nature my pleasure depended.

Tender childhood, beautiful town, rich fountain of happiness

Of harmonious melodies that banish sorrows!
Return to my heart, return my gentle hours
Return as the birds return when flowers are in bloom!

But alas! Adieu! Eternally keep vigil over your peace, joy and
Repose, Genie of goodness who kindly his gifts presents with love;
For you my fervent wishes, for you my constant yearning
To learn and to heaven I pray that you your candor keep!

The exposure of Rizal into the Atenean system of education became his way to
write more poems on religion and education. Among the notable poems were: Al
Niño Jesus (To the Child Jesus) as Rizal’s expression of his devotion to Catholicism;
La Alianza Intima Entre Religion y La Buena Educacion (The Intimate Alliance
Between Religion and Good Education); and Por La Educacion Recibe Lustre la
Patria (Through Education The Country Receives Light) that shows Rizal’s various
ideas on education. From this, Rizal likened education to a lighthouse — that it can
guide people in their behaviors and actions. Rizal even quoted the good effects
that a country and its people can learn from an excellent and wise education. He
believes that through education, the country could bear a group of educated
youth who can guide them towards progress.

AT UNIVERSITY OF SANTO TOMAS

After completion of
Bachiller en Artes at Ateneo,
Rizal was admitted to higher
studies at a university. Doña
Teodora was against Rizal’s
decision to pursue a higher
education because of her fear
of what might happen to her
son due to the martyrdom of
Gomburza. However, Don
Francisco sent Rizal to UST, the
Dominican University of the http://ydcourseworkkfqt.seaphnconference2017.org/rizal-in-ust-jadosopo165.html

Philippines.
At the beginning, Rizal was not sure of what course to take after graduation.
His former mentors in Ateneo suggested priesthood or farming, but Rizal considered
taking up literature, law or medicine. Paciano, his brother discouraged him to take
law, saying that Rizal will not be able to practice it later on because of the political
conditions in the country that time.
Rizal was 16 years old when he began his freshman year at UST. He enrolled
under the Faculty of Philosophy and Letters, Major in Philosophy. This was the course
that his father wanted him to pursue, but then it turned out that he took up courses

36 The Life and Works of Jose Rizal Rizal’s Life: Higher Education and Life Abroad

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in Cosmology, Metaphysics, Theodicy and History of Philosophy.
He also took up surveying course at Ateneo. Once again, he excelled in the
said course while underage. But because of this, he could not practice the
surveyor’s profession yet. Instead, Rizal was presented the title on November 25,
1881 for his excellency. After his first year, Rizal changed his course from Philosophy
and Letters to Medicine. Rizal believed that he should finish medicine so that he
could cure his sick mother who had an eyesight failure.

ACADEMIC PERFORMANCE AT UST

Rizal’s performance in UST was not as good as his accomplishment in Ateneo,
where he excelled in all his subjects. On the contrary, some of Rizal’s grades in UST
were still excellent but he had lower grades in other subjects. This might have been
because Rizal was not actually happy while in UST . Three contributing factors
explain this: The attitude of Dominican professors towards Rizal; there was racial
discrimination against Filipino students; and he was disgusted at the primitive
method used in UST.
It was manifested in Rizal’s scholastic records that he was not into a medical
course. Most of his grades in his medical subjects were generally average, his real
vocation was really in the arts. Rizal’s not-so-good performance can also be
attributed to a number of distractions he experienced as a youth in Manila,
specifically his interest in women when he was a UST student.
The first woman he was into was Segundina Katigbak of Batangas, whom he
frequently visited in her boarding house. But when Rizal learned that she was
getting married, he turned his eyes on other women. At that time, he was courting
both Leonor (Orang) Valenzuela and Leonor Rivera. Upon learning that Orang was
already engaged with another man, Rizal focused on courting Leonor Rivera, his first
cousin.
From these, we could tell that Rizal became very busy with other things, a
reason why he had less time for studies. He also joined gang fights, attended parties
and even did cutting classes.

LIBERALISM AND LITERARY WORKS AS A UNIVERSITY STUDENT

Liberal ideas were significantly introduced in Manila owing to the culmination
of the Spanish Civil Wars, opening of Suez Canal and the availability of the
Philippines to world trade. Filipino students were heavily influenced by the entry of
these ideas and were exposed to the significant revolutions of 19th century in the
country such as: revolution against monasticism; human reason against the
comforting certitudes of the catechism; and race and nation against inequality and
subjection.
To support the production of literary works in Manila, the Liceo Artistico
Literario de Manila, an organization of art lovers in the city, initiated regular
competitions in literary writing. Rizal joined the contests to prove that the Filipinos
can be equal and even surpass the Spaniards in literary prowess. Sponsored by the
association in 1879 and 1880, his works, A La Juventud Filipina (To The Filipino
Youth) and El Consejo de los Dioses (The Council of the Gods) were recognized as
the best entry in the competition.

A LA JUVENTUD FILIPINA
This literary work is considered as one of the best work of Rizal. The English
translation of this poem is seen on the next page, which Rizal wrote when he was 18.

37 The Life and Works of Jose Rizal Rizal’s Life: Higher Education and Life Abroad

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Rizal expressed that he wanted to contribute to Spanish-Philippine society, but
instead of being famous to have the prize for excellence in the arts, it was rejected.

To The Filipino Youth

Theme: “Grow, O Timid Flower”

Lift up your radiant brow,

This day, Youth of my native strand!
Your abounding talents show
Resplendently and grand,
Fair hope of my motherland!

Soar high, oh genius great,

And with noble thoughts fill their mind;
The honor’s glorious seat,
May their virgin mind fly and find
More rapidly than the wind.

Descend with the pleasing light

Of the arts and sciences to the plain,
Oh Youth, and break forthright
The links of the heavy chain
That your poetic genius enchain.

See that in the ardent zone,

The Spaniard, where shadow stand,
Doth offer a shining crown,
With wise and merciful hand
To the son of this Indian land.

You who heavenward rise

On wings of your rich fantasy
Seek in the Olympian skies
The tenderest poesy,
More sweet than divine honey;

You of heavenly harmony,

On a calm unperturbed night,
Philomel’s match in melody,
That in varied symphony
Dissipate man’s sorrow’s blight;

You, at the impulse of your mind

The hard rock animate
And your mind with the great pow’r consigned
Transforms into immortal state
The pure mem’ry of genius great;

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 And you, who with magic brush
On canvas plain capture
The varied charm of Phoebus,
Loved by the divine Apelles
And the mantle of Nature;

Run! For genius’ sacred flame

Awaits the artist’s crowning
Spreading far and wide the fame
Throughout the sphere proclaiming
With trumpet the mortal’s name.

Oh, joyful, joyful day,

For you fair Philippines!
The Almighty blessed be
Who, with loving eagerness
Sends you luck and happiness.

This poem won the grand prize in the contest wherein Rizal received a silver
quill for sharing his talent in poetry. A La Juventud Filipina was considered a great
work in Philippine literature for the following reasons: one, the Spanish authorities
noticed that it was the first best poem in Spanish written by a Filipino; and two, it
showed that the Filipinos were the fair hope of the motherland — a nationalistic
concept that portrayed Rizal’s love for the country. In his piece, he clearly mentioned
that Philippines is his motherland, Mi Patria.
However, the Spanish authorities did not see the political involvement of the
poem. In the poem Spain was considered to be the Patria but, contrary to what was
written, Rizal used the term to mean the Philippines. Rizal, for that reason was the first
Filipino to call the country his motherland. He also pointed out in his poem the role of
the youth in nation-building.
In the poem, he stated that the youth is, “THE FAIR HOPE OF THE
MOTHERLAND” (La Bella Esperanza de la Patria Mia). He challenges the youth of his
day to practice three things: to enhance their talents in the arts; to develop their
knowledge of the sciences; and to not be afraid of the future and remove the chain
of bondage.

EL CONSEJO DE LOS DIOS

This is one of Rizal’s entry in the literary contest of 1880. The poem was
announced as the best entry in the competition that year. However, the jury knew
that its author was a Filipino so they decided to confer the grand prize to a
Spaniard. Even though Rizal did not receive the best award, he had proven that
Filipinos can compete with other races in a fair play irrespective of the superiority of
the Spaniards.

JUNTO AL PASIG
At the request of the Jesuits, Rizal wrote a one-act play and was staged at
Ateneo in celebration of the Feast Day of Immaculate Conception on December 8.
The play was essentially considered as continuation of Rizal’s appeal to the Filipino
youth to rebuke foreign individuals for causing them misery.

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A FILIPINAS
In February 1880, Rizal wrote a sonnet dedicated to the Philippines that aimed
at encouraging Filipino artists to thank the country through their art works. This is the
most passionate poem about the Philippines written by Rizal.

To the Philippines

Warm and beautiful like a houri from heaven,

Gracious and pure like the rising dawn
When it colors the sapphire clouds,
There sleeps a goddess of the Indian soil.

The light foam of the sonorous sea

Kisses her feet with a lover’s desire;
The civilized West adores her smile,
And the white Pole her flowered veil.

My muse, stuttering with tenderness,

Sings to her among the naiads and undines;
I offer her my happiness and fortune.

With green myrtle and purple roses

And Madonna lilies crown her pure brow,
O artists, and sing the praises of the Philippines!

It can be deducted from Rizal’s work that he is grateful to God for all his
experiences of the scenery of his country. His love for natural beauty had always
been appreciated since he was a child, but the depiction of the lake, sky, mountains
and fields in “A Filipinas”, the country to which he was personally connected, was
something new.

ACTIVISM AT UST
Rizal stood as a leader in student activism when he was studying philosophy
and medicine in UST. The Spanish and mestizo students called the Filipinos indio or
chongo. In return, Rizal and his peers retaliated by calling them Kastila or bangus.
As a result, student fights in the university campus and even in the streets of
Manila became common. Rizal, being the front-runner, was recognized for winning
the brawls because of his determination and skills in fencing and wrestling. In fact,
there was also a time that Rizal was wounded due to a fight with the Spanish
students of Escolta, Manila.
Rizal then created a secret group of Filipino students called “ Compañerismo. ”
The members were called Companions of Jehu, the patriot general of the Jews. Rizal
automatically became the president of this secret society and Galiciano Apacible
was the secretary. Rizal’s activism was also expressed in his disapproval of the faulty
and outmoded system of education in the university during his time.
He condemned the humiliation of brown Filipino students, who were most of the
time insulted by their Dominican mentors. He also criticized the archaic method of
instruction at UST. He ridiculously described the teaching of Physics devoid of
laboratory experiments. Students were not allowed to touch the laboratory

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apparatus and equipment that is why they were always kept inside the display
cabinets. Besides, favoritism and skin color were bases for getting the good grades
and not the actual intellectual capacity of the students.

EXPERIENCING SPANISH BRUTALITY

Rizal first experienced Spanish brutality during his first summer vacation at
Calamba after his freshman year in UST. While walking past the streets, he did not
notice the man passing by because of the darkness of the night. This man happened
to be a lieutenant of the Guardia Civil. But since Rizal did not pay respect to the
lieutenant by saluting or greeting him, the lieutenant whipped him with his sword and
slashed it at Rizal’s back causing him to be wounded. Of course, everybody was
expected to bow down for the Guardia Civil during that time. Consequently, Rizal
wrote a complaint letter to Governor-General Primo de Rivera but the response, as
foreseen, was nothing as good, considering that he was an indio. The incident left
Rizal a bad impression of the unfair and unjust acts of the Spaniards towards
the Filipinos.

RIZAL’S LIFE ABROAD

Barcelona
Rizal did not continue his studies
in the Philippines, instead, he went to
Europe to widen his learning and to
acquire knowledge about a cure for
his mother’s worsening eye condition.
He left Calamba on May 1, 1882 and
was able to reach Manila in ten hours.
He left Manila on May 3, 1882, with
his brother Paciano and Uncle
Antonio Rivera’s blessing. He decided
to go abroad after completing his
fourth year in the medical course. But
he did not seek his parents’ permission
because clearly, they will not approve
of Rizal’s plan. Bringing with him his
disappointments during his days as a
student, he left the Philippines for
Photo Europe.
fromhttp://philippine-embassy.de/2017/07/06/retracing-rizals-journey-through-germany/

Initially, he was going to finish his medical course in Barcelona, Spain. Then again, he
wanted to make a name for himself in the field of journalism, to observe and study
the European society and to prepare himself from being freed from the tyrants of
Spain. This was seen in Paciano’s letter to Rizal dated May 26,1882 and reads:
“When the telegram advising us of your departure was
received in Kalamba, our parents were naturally grief-stricken,
especially the old man who would not speak a word and took to
his bed, crying to himself at night, all advice from the family, the
parish priest and others not doing any good at all.
He made me go down to Manila to find out his
satisfaction how you had managed to make a trip. When I
returned, I told them that some friends of yours in Manila had
Photo from https://www.barcelonayellow.com/index2.php?
option=com_content&task=emailform&id=53&itemid=3

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shouldered the expenses, hoping to reassure them. For all that, I could see that he was still
depressed and, seeing this and fearing, for another thing, that his continued brooding might
make him ill, I told him everything, but only to him, pleading with him to keep it to himself,
which he promised. Only since then have I seen him somewhat cheerful and back to his
usual self.
This is what happened in the family. As far as our friends, our acquaintances, and
strangers are concerned, you will finish your medical course in Barcelona, not in Madrid; to
my way of thinking, the main purpose of your going is not to improve yourself in the
profession but in other more useful things or what comes to the same thing, that to which
you have greater inclination. That is why I believe you should follow it in Madrid, the center
of all the provinces, for, while it is true that in Barcelona there is more activity and even less
to do business and as afar as a good education is concern, if it should not be available in
Madrid, the application of the student can supply it. It should be more convenient for you
to be there together with our countrymen who can show you around until you can get the
hang of things.
Paciano did everything to make sure that Rizal can leave the country
secretly to avoid detection by Spanish authorities, especially by the friars. He was
the one who secured Rizal’s passport using the name Jose Mercado and through the
endorsements from Pedro Paterno. From Manila, he boarded the steamer Salvadora
and sailed to Singapore. Rizal stayed there for two days and visited the botanical
garden, art galleries, parks and some historical places. After Singapore, he boarded
the ship Djemnah that passed through Colombo in Sr Lanka, Aden in Yemen, and the
entire Suez Canal until it landed at Port Said. The ship reached the Naples in Italy
on June 11,1882.
From there, the steamer stopped at the harbor of Marseilles, and then he
rode a train going to Barcelona, Spain. He arrived at the city on June 16,1882.
Upon his coming, Rizal noticed that the community practices freedom and liberalism.
But in the end, he adored the hospitality, open-heartedness and courage shown by
the people.
To welcome Rizal, his fellow Filipinos (most of them were his former
schoolmates at Ateneo Municipal), gave him a celebration at Plaza de Cataluna.
He roamed around the city and visited the historical spots. Not forgetting his family,
he made sure that he wrote them, his relatives and friends a letter. This trip aimed to
satisfy one of Rizal’s mission: to make a name for himself by sharing his writings and to
express his love for his country.
At the age of 21, the first piece he made was the essay entitled, El Amor
Patrio or Love of Country. While writing this, he used the screen name Laong Laan . It
was published in the Diariong Tagalog in Manila on August 20, 1882.

Love of Country
It has been said that love has always been the most powerful force behind the
most sublime actions. Well then, of all loves, that of country is the greatest, the most heroic
and the most disinterested. Read history, if not, the annals, the traditions. Go to the homes,
what sacrifices, self-denial, and ears are held on the sacred altar of the nation! From Brutus,
who condemned his sons charged with treason, to Guzman the Good who allowed his son
to die in order not to fail his duty, what dramas, what tragedies, what martyrdom have not
been enacted for the welfare of that inexorable divinity who has not nothing to give you in
return for your children but gratitude and blessings! And notwithstanding, with the pieces
of their hearts they raise glorious monuments to their motherland; with the work of their

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hands, with the sweat of their brow, they have sprinkled and made fruitful her sacred tree,
and neither have they expected nor received any reward……….
The motherland is in danger! Soldiers and leaders as if by charm, spring from the
ground. The father leaves his children, the sons leave their parents and all rush to defend
their common mother. They bid farewell to the quiet pleasures of the home and hide under
the helmets the tears that tenderness draws. They all leave and die…….
Some have sacrificed for her their youth, their pleasures; others have dedicated to her
the splendors of their genius; others shed their blood; all have died, bequeathing to their
motherland an immense fortune: LIBERTY and GLORY………
Fair and grand is the Motherland when her children at the cry of the battle, get ready
to defend the ancient land of their ancestors; cruel and arrogant when she sees from her
throne the terrified foreigner flee before the invincible phalanx of her sons. But when her
sons, divided into rival factions, destroy one another; when anger and rancor devastate the
fields, towns, and cities; then ashamed, she tears away her robe and hurling her scepter, she
puts on mourning clothes for her dead sons.
Whatever our conditions might be then, let us love her always and let us wish nothing
but her welfare. Then we shall labor in conformity with the purpose of humanity dictated
by God, which is the harmony and universal peace of his creatures. You have lost the ideal
of your souls, you, who with wounded hearts have seen your illusions disappear one by one
and like the trees in autumn you find yourselves without flowers and without leaves, and
desirous of loving, find no one worthy of you, there you have the Motherland: Love her.
You have lost a father, mother, brother, wife, child, in short, love, upon which you
have founded your dreams, and you find in yourselves a deep and horrible void. There you
have the Motherland: Love her.
Love her! Oh, yes! But not as they loved in other times by performing ferocious acts,
denied and condemned by true morals and mother nature; by making a display a fanaticism,
destruction and cruelty, no. A more promising dawn appears in the horizon – a soft and
gentle light, the messenger of life and peace – the dawn, in short, of true Christianity, the
prelude to happy and peaceful days.
It is our duty to follow the arid but peaceful and productive paths of science, which
lead to progress, and thence to the unity desired and asked by Jesus Christ on the night of
his sorrow.
Jose Rizal
Barcelona, June 1882

Love of Country was considered to portray the purest, most noble and
courageous human sentiment. It reminds us of the love, affection and gratitude to
the Philippines. Other forms of sacrifices can be read in the article such as the
fathers who gave up their children for the sake of the country. After writing the El
Amor Patrio, Rizal suspended writing articles about the country because of his
mother’s opposition. Apart from this, he also had a difficulty in putting his name to
fame and wanted to finish his studies first.

MADRID
On September 1882, Rizal moved to the capital city of Spain to continue his
studies. Rizal enrolled at the Universidad Central de Madrid on November 3, 1882
he took up Philosophy and Letters in Medicine. While studying in the university, he
also enrolled at the Academy of San Carlos taking up painting and sculpture, and

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languages in French, German and English. He also took up shooting and fencing at
the Hall of Sanz and Carbonell. He also showed great interest in taking the
examination in Roman law.
Rizal passed the medical examination which he
took from June 5 to 26. He was given the degree of
Licentiate in Medicine for this and continued his
doctorate degree in medicine. However, he was not
able to accomplish the diploma because he failed
to present the thesis required for graduation. He was
allowed to practice medicine but cannot teach
medicine. Rizal was saddened by this decision and
thought that the education system in Madrid had
no difference with that in Manila. He then finished his Photo from https://www.pinterest.ph/pin/342203271662313214/?lp=true

course in Philosophy and Letters and gained the degree Licenciado en Filosofia y
Letras. During this time, Rizal was halfway done with his novel, the Noli Me Tangere .

CIRCULO HISPANO FILIPINO

Circulo Hispano Filipino was a social organization meant to create reforms for
the Philippines. The members were mostly Filipino elderlies, who were exiles of 1872. It
was led by Juan Atayde, a retired army officer and a Philippine-born Spaniard.
They conducted informal programs, which included poetry reading and debates.
Even with a busy schedule, Rizal took the time to join his fellow Filipinos in Madrid.
The group knew that Rizal is a good writer — he was actually requested to comment
or write a few verses to the review published by the group. Rizal was able to do the
poem entitled Mi Piden Versos (They Ask Me for Verses).
Rizal, while in Madrid, sent a letter to Don Francisco about joining the Circulo
Hispano. But later on, he told him that the society was disbanded because of: 1) the
differences among its members who were young student expatriates and retired
colonials, and 2) due to their age difference. It was difficult for Rizal during his stay
in Madrid. There were delays in his monthly allowance coming from the Philippines,
considering the financial status of Rizal’s family caused by crop failures brought by
drought and locusts, and the increase in rentals of the Dominican hacienda lands in
his hometown. Truth be told, there were times when Rizal attended his classes on an
empty stomach.
Influenced by Miguel Morayta, a history professor at the Universidad de
Madrid, Rizal became a member of freemasonry with “Dimasalang” as its masonic
name. It is an organization outlawed by the Catholic Church because its beliefs are
contrary to the doctrines of the church. It is said that the mason’s view of life is that,
knowledge should be achieved by the light of reason and universal brotherhood of
men. He became a Master Mason in Lodge Solidaridad on November 15,1890.
Hence, Rizal was immediately removed from the Catholic church.
Rizal’s love interest in Madrid was Consuelo, Don Pabolo’s daughter. Because
of her good traits and beautiful smile he got attracted and fell for her but he held
back his feelings for Consuelo knowing that he was engaged with Leonor Rivera in
the Philippines. Aside from this, Rizal did not want to ruin his friendship with Eduardo
de Lete, who is the latter’s love interest. Before leaving Madrid in 1883, Rizal
composed a poem that expressed his admiration to Consuelo, entitled A La Senorita
C.O. y R.
On June 25, 1884, in honor of Juan Luna and Felix Hidalgo Rizal made a
speech, the Brindis which gave him praises from the public audience because for the

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first time, they heard a Filipino delivering a speech fluently in the Castillan language.
He stated that Luna and Hidalgo were the pride of Filipino people. Luna was
awarded the top prize for his painting Spolarium while Hidalgo got the second
place for his painting Virgines Christianas Expuestas al Populacho (Christian Virgins
Exposed to the Population).
Both Filipino painters joined the National Exposition of Fine Arts. In his speech,
Rizal said that intelligence knows no race and the prizes they got were results of
both Philippines and Spain. He also hoped that someday, Spain will accept the
changes that the Filipinos have to offer. The speech was published in the
newspaper, El Liberal.

RIZAL’S LIFE IN OTHER COUNTRIES

Paris
Rizal arrived in Paris on November 1885. At that time, he was 24 years old and
a full-pledged surgeon. He decided to migrate to Paris to specialize in
Ophthalmology, but prior to doing so, he went to visit Maximo Viola, a friend from
San Miguel, Bulacan. Rizal also worked as an assistant to Dr. Louis de Weckert’s eye
clinic for four months. During his stay, Rizal knew how to conduct the operation of the
eye, its ailments, and the different techniques of eye operation. He spent his past
time with his fellow Filipinos in the city, something that contributed much to learning
how to speak French fluently. His friends were Felix Hidalgo, Juan Luna and Pardo de
Tavera. For the duration of his stay with Juan Luna, Rizal became a model and
posed for two historical paintings of Luna: The Blood Compact (as Sikatuna) and
Death of Cleopatra (as a Priest). It was also in Paris that he finished some part of his
Noli.

Germany
Due to high cost of living, Rizal left Paris for Germany on February 1886. He
arrived at an old university town in Heidelberg. He worked as an assistant of Dr. Otto
Becker at the University Eye Hospital. It is where Rizal mastered the techniques of
diagnosing eye ailments, which he learned from Dr. Louis de Wecker. But before
transferring to the university, Rizal resided in a German boarding house where he
became friends with a number of German law students.
He became a member of the Chess Players’ Club of Heidelberg. He was known
among the students not because he was good at chess but because he also joined
them in their drinking sessions. While in Heidelberg, he used to write letters to his sis-
ters Maria and Trinidad in the Philippines, telling them good things about Germany,
the good traits of the German students including the women. The letter was to show
her sisters that they can imitate the virtues of German women. There, he wrote a
poem entitled, A Las Flores de Heidelberg (To the Flowers of Heidelberg) to express
his homesickness for his loved ones.
During the summer, Rizal spent his three-month vacation at Wilhelmsfeld. He
stayed with Dr. Karl Ulmer, a pastor of the vicarage of Wilhelmsfeld, owing to his
pleasant traits, his skills in sketching and his knowledge on different languages. For
these reasons, Pastor Ulmer’s wife genuinely admired Rizal. With the hospitality and
friendship that the Ulmer family showed him, Rizal enjoyed his vacation at
Wilhelmsfeld. Rizal had the thought that, unlike the friars in the Philippines, Pastor
Ulmer can get along well with the Catholic priest in the area.
After his vacation at Wilhelmsfeld, on July 31,1886 Rizal started his
correspondence with Professor Ferdinand Blumentritt, the director of Ateneo of

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Leitmeritz, Austria then. Together with his letter, Rizal sent him a book entitled
Aritmetica by Rufino Baltazar Hernandez. Blumentritt was amazed by Rizal and their
frequent communication started through writing and sending letters to each other.
On August 14, 1886, after attending the fifth centenary foundation day
celebration of the University of Heidelberg, he arrived in Leipzig. There he met Prof.
Friedrich Ratzel, a well-known German historian and Dr. Hans Meyer, a famous
German anthropologist who both wrote a book on the Philippines. In Leipzig, he was
able to translate Schiller’s William Tell into Tagalog. The book presented how the
Swiss achieved their independence in a peaceful manner. For his nephews and
nieces in the Philippines, Rizal also translated the fairy tales that Hans Christian
Andersen wrote. During his two months stay in Leipzig, he worked in a publishing
company as a proofreader to sustain his allowance.
Then on October 29, 1886, Rizal arrived at Dresden. There he met Dr. Adolph
Meyer, the Director of Anthropological and Ethnological Museum of the city, where
he saw the collection about the Philippines. After three days in Dresden, he left for
Berlin and rode the train.
Rizal arrived at Berlin on November 1, 1886. He wanted to learn more about
ophthalmology, languages and sciences. He then became a member of the
Anthropological Society, the Ethnographic Society and the Geographic Society
because of the recommendation from Dr. Jagor and Dr. Meyer. Rizal wanted to learn
the economic and political conditions of Germany so he also joined the circle of
famous German scientists and scholars. There he aimed to complete and publish the
novel, Noli Me Tangere. In Berlin, he met Dr. Rudolf Virchow and his son Dr. Hans
Virchow, two known German anthropologists; Dr. W. Joest, a famous German
geographer; and Dr. Karl Ernest Schweigger, a well known ophthalmologist. He also
presented a paper entitled Tagalische Verkunst (Tagalog Metrical Art) to the
Ethnographic Society of Berlin.
Rizal’s life in Berlin was challenging — in the morning, he worked as an assistant
in the clinic of Dr. Schweigger; in the evening, he attended classes at the University
of Berlin. He continued his physical training and practiced his languages of German,
French, and Italian at home. He also took the time to finish his novel. At times, Rizal
cannot sustain his daily needs in Berlin as his brother Paciano failed to send his
monthly allowance because of the crop failures in Calamba. Rizal had to pawn his
diamond ring given to her by his sister Saturnina and sell his books to bookstores to
enable him to eat. Due to his poor nutrition, he got sick with tuberculosis. Without
money during his time in Berlin, he planned to burn the manuscript of his first novel.
In Prague, Viola and Rizal visited several historical places. They were
accompanied by Dr. Welkomm, a history professor at University of Prague through the
recommendation of Blumentritt. They visited the tomb of Nicolaus Copernicus, a
famous Polish astronomer; the museum of natural history, the bacteriological
laboratories; and the cave where San Juan Nepomuceno was jailed.
Rizal and Voila arrived at Vienna, the capital city of Austria-Hungary, on May
20, 1887. They visited art galleries, museums, public parks and recreation centers.
The two doctors spent four days in the city and stayed at Hotel Metropole. They
decided to take a small boat that brought them to the famous Danube River, where
they saw the archaic villages on the riversides.
After passing by the Danube River, they ended their trip at Linz. Rizal and Viola
left Austria, went back to Germany and arrived at Munich on May 27,1887. They
continued to Nuremberg, where they saw the torture machines used during the
Inquisition against the enemies of the Catholic Church. After Munich they proceeded

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to Ulm, known to have the largest and tallest cathedral in Germany. Both Rizal and
Viola tried to climb the cathedral. From Ulm, they went to Stuttgart, Baden and
Rheinfall. At Rheinfall, the most beautiful waterfall in the continent of Europe can be
seen, the Bin Waterfall.
From Rheinfall, Rizal and Viola crossed the Swiss border. They rode a small
boat and arrived at Geneva, the most beautiful city of Switzerland. In Geneva, Rizal
received a bad news from his friends in Madrid about the bad conditions of the
primitive Igorots who were exhibited in the Exposition on the Philippines. Rizal learned
that some of the Igorots died and some of their possessions like their g-strings and
crude weapons became the source of bullying and laughter by the Spaniards and
the Spanish press. On June 6,1887, he started communicating with Blumentritt about
what had happened to his fellowmen from Northern Luzon. Rizal, as an advocate of
human dignity, was angered by the incident. After fifteen days in the city, Rizal and
Viola parted ways on June 23, 1887. Rizal continued his trip to Italy, while Viola
returned to Barcelona. After a week of travel in Rome, Rizal prepared for his return in
the Philippines.

JOSE RIZAL RETURNED TO CALAMBA

Rizal lived five years of his life abroad and away from his loved ones. He left
Rome and rode the train going to Marseilles, France on July 3,1887. He then
boarded the Djemnah, the vessel that ferried him to Saigon, and from Saigon, he
transferred to the steamer Haiphong in Vietnam and reached Manila on August
5,1887. He stayed in Manila for three days and tried to visit and call Isabelo de los
Reyes twice but unfortunately, he was unable to reach him.
Later on, he visited Ateneo wherein the Jesuits attempted to get Rizal back to
his old faith. Rizal was able to talked to Padre Faura, the priest who showed him the
Sacred Heart of Jesus that he carved during his student days. Then, Padre Faura
told Rizal all the wrong points that he said in his novel, Noili Me Tangere. But for
Rizal, everything he wrote was the truth.
Upon Rizal’s arrival in Calamba on August 8, 1887, there were rumors
spreading that Rizal was a German spy, a mason and many more. Because of these,
Rizal received death threats each day and his family was worried about the
possible consequences of such. So Paciano accompanied him whenever he goes
out— even his father, Don Francisco, had hesitations on allowing Rizal to go out of
their house.
Nevertheless, Rizal kept himself busy while in Calamba. He established a
medical clinic and his first patient was his mother. He cured the sick and soon he was
known to be an eye specialist and surgeon. Rizal successfully removed the cataracts
on his mother’s eyes. In the town, Rizal was called Doctor Uliman, because he was
mistaken for a German. On August 30, 1887, Rizal left Calamba and went to Manila
for he was invited to see Governor-General Emilio Terrero as regards his Noli.
The Governor-General asked for a copy of the novel and so Rizal gave him
the copy that was worn out. The former did not see anything wrong with the novel.
On the same day, the Archbishop of Manila recommended that the importation,
reproduction, distribution and possession of the book should be stopped. The
Governor-General, concerned about the safety and security of Rizal, assigned
Lieutenant Jose Taviel de Andrade to protect him. Terrero requested Jose Rizal to
leave the country, but Rizal refused and stayed at his hometown.
At about the same time, Terrero wanted to have an investigation to solve the
Calamba agrarian problems. The Dominican-owned hacienda in Calamba was one

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of the properties owned by the friars that were affected. Rizal led the group of
Calamba tenants to represent for the investigation. Rizal presented the following
findings to Terrero for actions (Zulueta 2004):
1. The hacienda of the Dominican Order comprised not only the lands around
Calamba but the whole town of Calamba;
2. There was increased profits of the Dominican order because of the arbitrary
increase of the rentals paid by the tenants;
3. The hacienda owner never contributed for the celebration of the town fiesta,
for education of the children, and for the improvement of agriculture;
4. Tenants who spent more labor in clearing the lands were dispossessed of the
said lands for a weak reason;
5. For delayed payment of rentals, high rates of interest were charged to the
tenants;
6. Work animals, tools and farm implements of the tenants were confiscated by the
hacienda management if the rentals were not paid by the tenants.
In effect, the friars were furious so they commanded the Malacañang to order
the departure of Rizal to leave the country. But Terrero did not mind the friars’
request. As a result, the friars demanded his deportation. Then again, Terrero
adviced Rizal to leave the country for good. The same counsel was given to Rizal
by his family and relatives for his own safety.
After six months in the Philippines, he left the country and went to Hong Kong.
Meanwhile, the friars forced all the tenants to leave the Dominican Hacienda as a
revenge. The Rizal family was the first among the tenants to be evicted because
they refused to pay the rent and interest. Terrero, on the other hand, was replaced
by Lieutenant General Valeriano Weyler, who was grateful of the role of the friars in
the conquest of Luzon and Visayas. He pointed out that religion should be a means
of the government in the aforementioned islands in the Philippines.
The tenants protested in Manila headed by Doroteo Cortes. In the said
demonstration, the tenants presented a petition to Queen Regent requesting the
departure of the friars from the Philippines. After the protest, there were rallyists who
got arrested.
On the other hand, Rizal’s brother-in-law, Mariano Herbosa was denied of
having a Christian burial by the Roman Catholic Church because he was married to
Lucia, Rizal’s sister. Rizal wrote an essay to address this issue and it was entitled, “A
Profanation” ( Una Profanacion). Note that when Rizal left, Don Francisco, Paciano,
Saturnina, Narcisa and Lucia were exiled to other parts of the country. Rizal felt sorry
for what had happened to his family after supporting the rights of the tenants. This
caused him so much despair.
Before leaving Calamba on February 3,1888, a friend of Rizal from Lipa
requested him to write a poem to celebrate the conversion of Lipa from a pueblo
(town) to a villa (city). The poem, Himno al Trabajo or Hymn to Labor (Osias, 1948)
depicts Rizal’s appreciation for men’s efforts and compliment the country’s wealth
and energy. He believed that hardwork or labor is the country’s blood, health and
life.

TRIP TO HONG KONG

Rizal arrived in Hong Kong on February 8,1888. His fellow Filipinos namely Jose
Maria Basa, Balbino Mauricio and Manuel Yriarte, who were all exiled in 1872, met
Rizal. In Hong Kong, he was able to study the Chinese language, Chinese drama
and theater, Chinese cultures and Chinese values. Rizal even became friends with

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some Spaniards that were based in Hong Kong.
He met Barranda, Terrero’s secretary, together with other Spaniards and went
to visit Macao, a Portuguese colony near Hong Kong. Rizal and his friends visited
the botanical garden, theatre, casino, cathedral and churches, pagodas and
bazaars. They lived in the house of Juan Lecaroz and on February 20, 1888, he
went back to Hong Kong. Two days after, he left for Japan on Board the SS
Oceania on February 22, 1888.

TRIP TO JAPAN AND SHORT ROMANCE WITH O-SEI-SAN

Rizal arrived in Yokohama, Japan and stayed at Tokyo Hotel on February 28,
1888f or a few days. He was then invited by Juan Perez Caballero to live at the
Spanish Legation for a month. On March 7,1887, he left the hotel and lived at the
Spanish legation. During his stay in Japan, he studied the Japanese language or
Nippongo, Japanese culture, theatres, martial arts and visited Japanese provinces.
Rizal appreciated the cleanliness, politeness, and industry of the Japanese.
Rizal then met O-Sei-San and their romance began when he lived at the
Spanish legation. They became friends and later on developed to become lovers.
O-Sei-San or Seiko Usui and Rizal fell in love for each other. Because of this, Rizal
thought of staying in Japan for good. Nonetheless, Rizal had duties to fulfill for his
country. So he decided to leave Japan and said his goodbyes to O-Sei-San.

TRIP TO UNITED STATES OF AMERICA

Aboard a steamer on April 28,1888, the entire boat was quarantined when it
stopped in San Francisco because accordingly, the ship came from a country where
cholera was epidemic. Rizal knew that this was not the fact — he found out that the
ship was halted for the Chinese and Japanese laborers who accepted cheap labor,
replacing the American laborers.
On May 4, 1888, after a week of the quarantine, some passengers were
allowed to disembark, except for the Japanese and Chinese passengers who were
quarantined for a longer period. Rizal went to different cities in America like Reno,
Utah, Colorado, Nebraska, Chicago, Albany, and New York City. He was very much
impressed with all the cities for its natural beauty, the hardworking Americans, the
material progress and the high standard of living, and the opportunities offered for
poor immigrants for a better life.
The negative impressions include the lack of racial equality and the presence
of racial prejudice against other nations. The Americans value valued money more
than human life and fairness and justice were only offered to white people.

TRIP IN LONDON
After Rizal’s trip to the United States of America, he left New York City on May
16, 1888 and arrived in Liverpool, England on May 24 of the same year. He stayed
for a day at Adelphi Hotel and left for London the following day. He was welcomed
by Dr. Antonio Ma. Regidor on May 25, 1888 and stayed as a guest in their home.
Dr. Regidor was an exile of 1872 and a practicing lawyer in London.
Rizal had reasons why he chose to live in London. First, he wanted to
enhance his knowledge on the English language; he sought to have further study on
Antonio Morga’s Sucesos de las Islas Filipinas ; to do research on the Philippine
history; and to continue to write for La Solidaridad in defense of his people against
the Spanish tyranny.
Jose Rizal then met Dr. Reinhold Rost, the librarian of the Ministry of Foreign

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Affairs in England and also an authority on Malay languages and customs. Dr. Rost
was the one who allowed Rizal to undertake research at the British Museum. Thankful
to Dr. Rost, Rizal had the time to read Morga’s Sucesos de las Islas Filipinas. The
doctor was also the one who inspired Rizal to contribute two articles in the Asian
Studies Journal Trubner’s Record on May 1889. The first was entitled, Specimens of
Tagal Folklore (a collection of 14 proverbs, 8 puzzles and 2 verses) and the second
was Two Eastern Fables (a comparison of Japanese fables with the Filipino fables).
At that time, he transferred and became a boarder of the Beckett family.
Unfortunately, he still received good and bad news from the Philippines while he
was in London and some of them are as follows:
1. Persecution of his fellow Filipinos who signed the Anti-Friar Petition of 1888
that was submitted to Queen Regen for the expulsion of the friars in the
Philippines;
2. Persecution of the tenants of Calamba, including the Rizal family and
relatives because of their petition for the reforms in the government;
3. The exile of Rizal’s brother-in-law, Manuel T. Hidalgo, in Bohol;
4. Furious attacks of the Spanish senators;
5. The arrest of Rizal’s friend, Laureano Vida, for keeping copies of Noli Me
Tangere in his home;
6. The good news that Rev. Vicente Garcia defended the Noli against the
attacks of the friars.

Earlier in September 1888, Rizal went to Paris to continue his research on the
Philippine history in the Bibliotheque Nationale or the National Library in Paris. There
he polished the annotated version of Antonio Morga’s Sucesos de las Islas Filipinas.
Rizal stayed in the house of Valentin Ventura. Despite the good life that he had in
Paris, Rizal kept himself busy at the National Library. He also studied the French
language and made plenty of lesson drills for the students.
On December 24,1888, Rizal spent his Christmas and New Year with the
Beckett family. That time, Rizal was attracted to another woman, Gertrude Beckett,
known by her nicknames Tottie and Sissie. Like Segunda Katigbak, Gertrude was small
and chubby. This just goes to show that Rizal’s love for Leonor Rivera was not that
deep. But unlike Leonor, Gertrude was not as appealing. Rizal was interested with
Gertrude because they had close relationship and have a happy family. Rizal,
however, prevented his feelings for Gertrude when he knew that she was falling in
love with him.
Rizal was also welcomed by Juan Luna and his wife in London. Rizal visited
Madrid and Barcelona again on December 1888 and there he first met Marcelo H.
del Pilar and Mariano Ponce, the leaders of the Propaganda Movement. Rizal
became more active in the Propaganda Movement with his fellow ilustrados . In the
face of Rizal’s absence, he was still chosen to be the Honorary President during the
inauguration of Asociacion La Solidaridad on December 31,1888, which was
founded by Graciano Lopez Jaena in Barcelona on February 15,1889.
The Propaganda Movement aimed for reforms such as: 1) for the Philippines to
be made a province of Spain so that the native Filipinos would have equal rights
accorded to Spaniards; 2) to have a representation of the Philippines in the
Spanish Cortes; and (3) secularization of parishes. Rizal became busy in writing
articles and essays that were published in the Propaganda Movement’s newspaper,
La Solidaridad. Rizal had translated into Tagalog the letter to The Women of
Malolos on February 22,1889 as requested by Marcelo H. del Pilar.

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Said letter will be discussed in greater detail later on.
Rizal founded the Kidlat Club and the Indios Bravos on March 19,1889 to
prove that the Filipinos are not only capable of excellence but can also be the best
in terms of intellectual and physical aspects. Another society that Rizal founded in
Paris in 1890 was the R.D.L.M. ( Redencion de los Malayos ), its acronym revived the
Malay race, for the purpose of increasing the knowledge of the people in the
Philippines. To continue his writings for La Solidaridad, Rizal contributed articles such
as the “Filipinas Dentro de Cien Años (The Philippines a Century Hence) and the
essay “Sobre la Indolencia de los Filipinos” (On the Indolence of the Filipinos) in
1890. In Paris, Rizal published Por Telefono, using the screen name Dimas Alang, to
answer the attacks of the Spanish friar, Fr. Salvacion Font against the novel Noli Me
Tangere.

IN BRUSSELS, BELGIUM
On January 28,1890, Rizal left Paris for Brussels, Belgium. He was accompanied
by Jose Alberto when he moved to Brussels. When Jose Alberto left the country, an
engineering student, Jose Alejandro stayed with Rizal at the boarding house owned
by Suzanne and Marie Jacoby. Aside from the cost of living in Paris, which was too
much, Rizal cannot focus on writing his second novel El Filibusterismo because of the
social life in Paris that interfered with his writings. While doing the chapters of the
novel, he continued to write articles for La Solidaridad and they were:
1. “ A La Defensa” (To la Defensa) on April 30, 1889 as his answer to an
Anti-Filipino writing of Patricio de la Escorura;
2. “La Verdad Para Todos” (The Truth For All) on May 31, 1889 as his reply
against the Spanish accusations that the Filipino officials were ignorant and
immoral;
3. “Vicente Barrantes’ Teatro Tagalo” on June 15, 1889;
4. Barrantes’ ignorance on the theatrical art of the Tagalog;
5. “Una Profanacion” (A Profanation) on July 31, 1889 as his attack against the
friars for ignoring and not allowing Christian burial for his brother-in-law,
Mariano Herbosa;
6. “Crueldad” (Cruelty) on July 31, 1889 defending Blumentritt from mocking and
insulting attacks of his rivals;
7. “Verdades Nuevas” (New Truths) on August 15, 1889, that because of the
letter written by Vicente Belloc Sanchez, saying that if reforms were granted, it
will start in the destruction of the peaceful ruling of the friars in the Philippines;
8. “Diferencias” (Differences) on September 15, 1889 in response of the attacks of
the article, saying mean and bad comments to the Filipinos who were then
protesting for reforms from the Spanish government;
9. “Inconsequencias” (Inconsequences) on November 30, 1889 to defend Antonio
Luna against the attacks of Pablo Mir Deas’s article in El Pueblo Soberano , a
newspaper in Barcelona;
10. “LLanto y Risas” (Tears and Laughters) on November 30, 1889 as Rizal’s way of
saving the Filipinos from the Spaniards racial prejudice;
11. “Ingratitudes” (Ingratitudes) on January 15, 1890 in response to Governor-
General Weyler’s words, that people of Calamba should not be fooled by
empty promises of their ungrateful sons.

To sustain his living condition in Brussels, Rizal practiced and treated patients
as a surgeon. Unlike the Noli Me Tangere, Rizal spent too much time in writing his

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second novel El Filibusterismo and articles for La Solidaridad. Rizal had been
hearing news from Juan Luna and Valentin Ventura that his fellow Filipinos in Spain
were too much into gambling. With this, Rizal sent a letter to Marcelo H. del Pilar on
May 28,1890, asking him to remind the Filipinos in Madrid that they are not to
gamble in Europe but to work for the freedom of the Philippines.
On the other hand, Rizal received bad news coming from home that his family
and relatives were forced to leave and go to different places because the
Calamba land problem had worsened, that the Dominican management raised the
rents for the land. This was the reason why the tenants, including Rizal’s father,
refused to pay the rent, which resulted for the filing of a case by the Dominicans to
strip the ownership of Calamba land from the Rizal family.
The illegal eviction of his family angered him and made him depressed. Rizal
planned to go home to the Philippines because he could not bear the pain about
what happened to his family. Rizal then wrote a poem entitled “ A Mi Musa” (To My
Muse) to address his disappointments on the land problems of Calamba. This poem
was published in La Solidaridad with Laong Laan as Rizal’s pen name on December
15,1890.
Rizal failed to defend the case against the Dominicans and justice was not
received for his family and the tenants of Calamba. While in Madrid, Rizal attended
a gathering of Filipinos where he had a fight with Antonio Luna and dared
Wenceslao Retana to a duel. Retana, was a Spanish scholar and Rizal’s rival in
writing.
While in Madrid, Rizal asked for the help of the former members of the ministry
who were liberal Spanish statesmen, but they only gave him a pat on the shoulder
and sympathized with him. The Asociacion Hispano Filipino was formed, led by Dr.
Miguel Morayta, a Spanish professor and a mason grandmaster. To decide what is
the goal of the propaganda, they initiated an election who the leader will be. There
were ninety participants, all were Filipinos. The competition was between Jose Rizal
and Marcelo H. del Pilar and during the first two canvass, M.H. del Pilar was leading
the votes and it was Rizal who won in the end. But Rizal chose to leave rather than
divide the Filipinos in Madrid.
On February 1891, Rizal arrived in Biarritz, France. He was entertained by the
Boustead family. The one-month trip to France made him forget all his bad
experiences in Madrid and on his vacation, he once again had an affection to
Nelly Boustead. He finished his second novel El Fili on March 29,1891 and on March
30,1891, the revision of the novel was completed, ready to be published anytime
soon.

LIFE IN HONG KONG

Rizal left Madrid and went to Hong Kong after he published the El Fili in
Europe. He did not like the political situation between him and del Pilar, and the
other Filipinos in Spain. It was during this time that Rizal heard that his friend, Jose
Ma. Panganiban (his pen name was Jomapa), bid his farewell to the world. As
saddened as he was, he recognized Jomapa’s talent, intelligence, and industry
through a eulogy, considering him as a lost for the country.
Due to his unpleasant experiences in Madrid, Rizal planned on leaving the
political life in Europe to focus on his mission instead. On November 20,1891, he
arrived in Hong Kong. He then decided to practice medicine, through his association
with Dr. Lorenzo P. Marquez, so he applied for a license and the license and was
eventually granted. His family went to Hong Kong and he supported them in the city.

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 While in Hong Kong, he translated The Rights of Man written in French into
Tagalog, Ang Mga Karapatan ng Tao. He also wrote articles entitled, A La Nacion
Española (To The Spanish Nation), as a reconsideration for Spain to correct the
wrong things they have done to the tenants of Calamba; and Sa Mga Kababayan
(To My Countrymen), as Rizal’s interpretation of the Calamba agrarian problem.
During his days in Hong Kong, he started to write the constitution of La Liga Filipina,
through the help of Jose Ma. Basa. La Liga Filipina aimed for: the unity of the whole
archipelago into one body; common protection in every want and necessity;
protection against all forms of violence and injustice; stimulation of instruction,
agriculture and commerce; and the undertaking of study and application of reforms.
The motto of the league was Unus Instar Omnium Or One Like All. There were three
organizational councils in La Liga: popular, provincial and supreme. Qualification in
the tests and a recommendation from the town’s council was necessary to become a
member of this organization. It also requires a monthly contribution for the following
projects:
1. Helping a member or his son who had problem in financing his studies but
with excellent aptitude for study;
2. Helping member who are less fortunate;
3. Lending funds to am member who needs finances for his farm or industrial
activities;
4. Aiming to help the member to defend his rights;
5. Putting up stores to help members in their needs at lesser price.

Before going back to the Philippines, he sought to see Governor-General

Eulogio Despujol on his North Borneo project because the latter does not have a
response to it. Rizal and his sister Lucia left Hong Kong and returned to Manila in
1892, Despite the warnings and his family’s disapproval, Rizal arrived on June 26,
1892 and immediately went to visit his friends in Central Luzon. He encouraged
them to join the La Liga Filipina but sadly, a few days after the Liga’s formation,
Rizal was captured and brought to Fort Santiago on July 6, 1892 for the
accusation that he brought with him from Hong Kong, leaflets entitled “ Pobres Friales ”
or poor friars — a satire against the rich Dominican friars and their accumulation of
wealth, which was against their vow of poverty. Though untrue, Rizal was exiled in
Dapitan, Mindanao.

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 RIZAL’S LIFE: Exile,
Trial, and Death
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Analyze the factors that led to Rizal’s execution.
2. Analyze the effects of Rizal’s execution on Spanish
colonial rule and the Philippine Revolution.

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5 Rizal’s Life: Exile, Trial and Death
As soon as Rizal arrived in Manila on June 26,1892, he was welcomed by
Apolinario Mabini, Andres Bonifacio, Ambrosio Salvador, Pedro Serrano Laktaw,
Deodato Arellano, and other patriots, who, altogether founded La Liga Filipina (The
Filipino League). They wanted to discuss the plan for La Liga Filipina which was
held in a house on Calle Ylaya. That time, Rizal was able to talk to Governor-
General Despujol on July 1892, saying his gratitude for lifting the order of exile for
his sisters.
Dapitan is a remote town in Mindanao, which served as an outpost of the
Spaniards in the Philippines. Dapitan became the only witness to Rizal’s fate since
July 1896. During his exile, Rizal became close with Captain Ricardo Carnicero for
allowing him to roam the place on the condition that Rizal will relay his activities in
his office once a week. In Dapitan, he continued his medicine, research and
continued his talent in sculpture, painting, sketching and poetry writing. He put up a
school for boys and introduced projects for the community. As a gift to Captain
Carnicero, Rizal wrote a poem entitled, “A Don Ricardo Carnicero” on August 26,
1892.
Rizal helped the people of Dapitan with their livelihood — he did farming and
business and even invented a wooden equipment in making bricks. On September
21, 1892, Rizal together with Carnicero and another Spaniard, won a lottery ticket.
The amount given to him as his share was P6,200. Part of his share was used to buy
a land in Talisay. He built a house, a clinic and a school within the area. He sent
letters to Blumentritt, narrating his daily activities in Dapitan: He wrote poems,
performed operation on his mother’s eyes, and studied on medicinal plants of
Dapitan to be prescribed to his patients.
That time, Rizal had been known to be one of the best ophthalmologist. Upon
hearing this, George Tauffer who had an eye ailment, together with her adopted
daughter, Josephine Bracken, traveled from Hong Kong to Dapitan. Rizal developed
an attraction with Josephine and soon, they became husband and wife even if it
was against Father Obach and both their relatives.
Another project of Rizal for Dapitan was the creation of a big map of
Mindanao at the plaza to be used for geography class. He explained the position
of Dapitan to the town people in relation to other places in Mindanao. With the
help of Rizal’s students, he invented a water system that gave the town people
water for their drinking and irrigation. He also helped the people in putting-up lamp
posts in every corner of the town.
When revolution commenced in Manila in 1896, Dr. Pio Valenzuela together
with Raymundo Mata, a blind man, visited Rizal in Dapitan to narrate to him the
founding of Katipunan and its plan for revolution. For awhile, Rizal sent letters to
Governor General Ramon Blanco from 1894 to 1895. He wanted his case be
reviewed so Blumentriit proposed that Rizal may offer his services as a surgeon to
the Spanish government in Cuba to end his exile. That time, Cuba was also a
colony of Spain and was raged by a yellow-fever epidemic. On July 30,1896,
Governor-General Ramon Blanco granted Rizal’s request to go to Cuba. Rizal left
Manila, embarked the steamer España and on September 3, 1896 he went to
Barcelona boarded the steamer Isla de Panay. When he arrived at the port,
Governor-General Despujol told Rizal that there was a command to return him back
to Manila. Rizal was arrested while on his trip at the Mediterranean Sea. He was put

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into prison in Barcelona, Spain and was brought
back to the Philippines. Safely guarded while on the
way from Barcelona to Manila, Rizal reached the
capital on November 3,1896 and was soon brought to
be imprisoned at Fort Santiago.

TRIAL AND DEATH OF RIZAL Fort Santiago at present.

Photo taken from www.google.com.

On November 20, 1896, the assigned Judge to

summon Rizal was Colonel Francisco Olive, an Advocate of the Spanish military
tribunal. The preliminary investigation began, and a five-day investigation was
conducted. He was blamed for being the leader of the revolution by increasing the
people’s ideas about rebellion and making illegal organizations. As expected, Rizal
was not given the chance to interrogate his witnesses. He was only allowed to
choose his lawyer from a list of young Spanish officers who were not into law. He
chose Lt. Luis Taviel de Andrade, who was the bodyguard of Rizal when he first
came home. There were two kinds of evidences presented to him during the
investigation: documentary and testimonial. There were fifteen documents against
Rizal and ten witnesses for testimonial. All efforts were made by Lt. Taviel de
Andrade to defend Rizal of his innocence but as obvious as it may have seemed,
Rizal was still found guilty.
Note that Rizal cited twelve points to prove his innocence:
1. Rizal was against rebellion as testified by Pio Valenzuela.
2. No letter consisting of revolutionary elements was addressed to the Katipunan
was written
3. Without his consent, the Katipunan used his name as one of the passwords.
4. If he was guilty, he could have left the country while in exile; he would not
have built a home, and would not have bought a parcel of alnd to put up a
hospital in Dapitan.
5. The revolutionists could have consulted him if he was the leader.
6. He did not deny that he wrote the by-laws of the Liga Filipina , but to make
things clear, it is a different organization from Katipunan. The former being a
civic association and the latter being a revolutionary society.
7. After the first meeting of the Liga, the association banished because of his
exile in Dapitan and it did not last long.
8. He had no idea, that the Liga was reorganized nine months after.
9. If the Liga had a revolutionary purpose, then Katipunan should not have been
founded.
10. If the Spanish authorities found his letters offending, it was because in 1890,
his family has been persecuted.
11. He lived a good life in Dapitan – the politico military commander and
missionary priest in the province could attest to it.
12. The witnesses said that if the speech delivered at Doroteo Ongjunco’s house
had inspired the revolution, he should be given a chance to confront these
persons. If he was in the revolution, the Katipunan should not have sent an
unfamiliar emissary to him in Dapitan. For this, his friends knew that he never
promoted violence.

RIZAL’S REMAINING DAYS AND THE LAST FAREWELL

When Rizal heard the court decision, he knew that there will be no chance of

61 The Life and Works of Jose Rizal Rizal’s Life: Exile, Trial and Death

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changing his fate. At six o’ clock in the morning of December 29, 1896, Captain
Rafael Dominguez, read him the official notice of his execution. Rizal spent his last
hours by going to the prison chapel. His mother and sisters visited him on the same
day. He then gave them his remaining possessions, reached out for the gas lamp
and gave it to his sister, Trinidad and carefully whispered, “There is something
inside.” Then Trinidad and his sister Maria got a copy of Rizal’s last poem from the
lamp. Unfortunately, it was said that on his last days that Rizal was not allowed to
embrace his mother.
He took time to write his last letter to his best friend Bluementrit. The last poem
he composed was the longest he ever written, it was entitled “ Mi Ultimo Adios ” or My
Last Farewell.
My Last Farewell

Farewell, dear Fatherland, clime of the sun caress'd

Pearl of the Orient seas, our Eden lost!,
Gladly now I go to give thee this faded life's best,
And were it brighter, fresher, or more blest
Still would I give it thee, nor count the cost.
On the field of battle, 'mid the frenzy of fight,
Others have given their lives, without doubt or heed;
The place matters not-cypress or laurel or lily white,
Scaffold or open plain, combat or martyrdom's plight,
T is ever the same, to serve our home and country's need.
I die just when I see the dawn break,
Through the gloom of night, to herald the day;
And if color is lacking my blood thou shalt take,
Pour'd out at need for thy dear sake
To dye with its crimson the waking ray.
My dreams, when life first opened to me,
My dreams, when the hopes of youth beat high,
Were to see thy lov'd face, O gem of the Orient sea
From gloom and grief, from care and sorrow free;
No blush on thy brow, no tear in thine eye.
Dream of my life, my living and burning desire,
All hail ! cries the soul that is now to take flight;
All hail ! And sweet it is for thee to expire ;
To die for thy sake, that thou mayst aspire;
And sleep in thy bosom eternity's long night.
If over my grave some day thou seest grow,
In the grassy sod, a humble flower,
Draw it to thy lips and kiss my soul so,
While I may feel on my brow in the cold tomb below
The touch of thy tenderness, thy breath's warm power.
Let the moon beam over me soft and serene,
Let the dawn shed over me its radiant flashes,
Let the wind with sad lament over me keen ;
And if on my cross a bird should be seen,
Let it trill there its hymn of peace to my ashes.

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 Let the sun draw the vapors up to the sky,
And heavenward in purity bear my tardy protest
Let some kind soul o 'er my untimely fate sigh,
And in the still evening a prayer be lifted on high
From thee, 0 my country, that in God I may rest.
Pray for all those that hapless have died,
For all who have suffered the unmeasur'd pain;
For our mothers that bitterly their woes have cried,
For widows and orphans, for captives by torture tried
And then for thyself that redemption thou mayst gain.
And when the dark night wraps the graveyard around
With only the dead in their vigil to see
Break not my repose or the mystery profound
And perchance thou mayst hear a sad hymn resound
'T is I, O my country, raising a song unto thee.
And even my grave is remembered no more
Unmark'd by never a cross nor a stone
Let the plow sweep through it, the spade turn it o'er
That my ashes may carpet earthly floor,
Before into nothingness at last they are blown.
Then will oblivion bring to me no care
As over thy vales and plains I sweep;
Throbbing and cleansed in thy space and air
With color and light, with song and lament I fare,
Ever repeating the faith that I keep.
My Fatherland ador'd, that sadness to my sorrow lends
Beloved Filipinas, hear now my last good-by!
I give thee all: parents and kindred and friends
For I go where no slave before the oppressor bends,
Where faith can never kill, and God reigns e'er on high!
Farewell to you all, from my soul torn away,
Friends of my childhood in the home dispossessed !
Give thanks that I rest from the wearisome day !
Farewell to thee, too, sweet friend that lightened my way;
Beloved creatures all, farewell! In death there is rest !

Rizal had his last supper in the evening of December 29, 1896. At that time,
he said to Captain Dominguez that he has already forgiven his enemies including
those who wanted him dead. At three in the morning on the day of his execution, he
prayed and confessed his sins in the chapel. At exactly 5:30 in the morning, he had
his last breakfast of three hard boiled eggs. After breakfast, he singed some
memorabilia including religious pictures and books, some of which he gave to his
mother and sister, Trinidad. To his wife Josephine, he gave the Imitacion de Cristo as
a gift.
He once again wrote a letter to his family, sisters and brother that said:

To my family, I ask you for forgiveness for the pain I cause you, but some day I shall
have to die and it is better that I die now in the plentitude of my conscience.

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Dear parents and brothers: give thanks to God that I may preserve my tranquility
before my death. I die resigned, hoping that with my death you will be left in peace. Ah! It
is better to die than to live suffering. Console yourselves.
I enjoin you to forgive one another the little meanness of life and try to live united in
peace and good harmony. Treat your old parents as you would like to be treated by your
children later. Love them very much in my memory.
Bury me in the ground. Place a stone and a cross over it. My name, the date of my
birth and of my death. Nothing more. If later you wish to surround my grave with a fence,
you can do it. No anniversaries. I prefer Paang Bundok.
Have pity on poor Josephine.
My Dear Brother, It is now four and a half years since we have seen one another, or
have we exchanged letters. This I think is not because of any lack of love on my part or
yours, but because, knowing one another so well, we do not need to talk in order to be
understood by one another.
Now I am about to die, and it is to you I dedicate my last line, to tell you how sorry I
am to leave you alone in this life, burdened with the weight of the family and of our old
parents. I am thinking how hard you have work to give me a career; I have tried not to
waste my time. My brother, if the fruit been bitter, it is not my fault, but the fault of cir-
cumstances. I know that you have suffered much for me, and I am sorry.
I assure you, brother, that I die innocent of this crime of rebellion. That my former
writings may have contributed toward it, I cannot wholly deny; but then, I thought I had
expiated for the pass in my deportation.
Tell our father that I remember him, and how much! I remember his affection and
his love since my earliest childhood. Ask him to forgive me for the pain I have unwillingly
caused him.

(Signed)
Jose Rizal
Wearing a black
suit, black pants, black
bowler hat, and white
shirt with his arms tied
behind his back, Rizal
walked to Bagumbayan
at 6:30 in the morning of
December 30, 1896. He
walked along with his
defense lawyer,
Andrade, and two Jesuit
priests, March and
Photo taken from https://joserizalss014.wordpress.com/2012/11/05/arrest-exile-incarceration-and-death/

Vilaclara. In front of them were the advance guard of armed soldiers and behind
them were another group of military men. The sound of a trumpet signaled the start
of the death march and the muffled sound of drums served as the musical score of
the walk.
People were lined up in the streets—”some were sympathetic to him, oothers,
especially the Spaniards, wanted nothing less than to see him die. Some observed
that his family or the katipuneros would make a last minute effort to sprint him from
the trap” (Ocampo, 2016).

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 Prior to his death, it was believed that Rizal has managed to remain calm.
Spectators said Rizal acknowledged the familiar faces in the crowd by nodding his
head from left and right. Some people even saw that Rizal smiled from time to time.
At the time of his death, Rizal refused to kneel and declined the traditional
blindfold. Maintaining that he was not a traitor to his country and to Spain, he
even requested to face the firing squad. The Commander of the firing squad
denied his request but after some time, Rizal agreed to turn his back to the firing
squad but requested that he be shot not in the head — but in the small of the back
instead. When agreement has been reached, Rizal shook the hand of his defense
lawyer. The military physician asked permission to feel the pulse of the man who had
only a few minutes to live and the doctor was startled to find it normal. Before
leaving Rizal in his appointed place, the priests offered him a crucifix to kiss “but he
turned his head away and silently prepared for his death. When the command had
been given, the executioners’ guns barked at once. Rizal yelled Christ’s two words,
“Consummatum est!” (It is finished!) simultaneously with his final effort to twist his
bullet-pieced body halfway around.
Silence was all over.
Unfortunately, the Captain
did not keep his words
about the request made
by Rizal of not shooting his
head, but one of his men
came near to the body
and gave Rizal “tira de
gracia” or the mercy shot
in the head to make sure
that Rizal is dead.
The Spaniards
houted, Viva Espana!
Muerte a los Traidores! But
the crowd did not Photo taken from https://joserizalss014.wordpress.com/2012/11/05/ arrest-exile-incarceration-and-death/

respond. To break the ice,

the military band played “Marcha de Cadiz,” and so they cheered.

65 The Life and Works of Jose Rizal Rizal’s Life: Exile, Trial and Death

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 ANNOTATION OF ANTONIO
MORGA’S Sucesos de las
Islas Filipinas
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Analyze Rizal’s ideas on how to rewrite the Philippine
History.
2. Explain the underlying purpose of Morga’s Sucesos
de las Islas Filipinas.
3. Compare and contrast Rizal and Morga’s different
views about Filipinos and Philippine culture.

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6 Annotation of Antonio Morga’s Sucesos de las Islas Filipinas
In not more than five (5) sentences, write
your own interpretation of Rizal’s
statement on the left.

Through the centuries, Jose Rizal has been known to be an earnest seeker of
truth – it is this characteristic that marked him as a great historian. When the
Spaniards came to conquer the islands, he had been so passionate to know the
true conditions of the Philippines. But imagine how difficult it was to search for
information during those days – most of the available sources were either written by
friars of the religious orders and zealous missionaries determined to wipe out native
beliefs and cultural practices, which they considered idolatrous and savage.
Despite the colonizers’ claim that they were solely responsible for refining the
Philippine islands, Rizal’s beliefs say otherwise. For him, the native populations of the
Filipinos were self-sustaining and customarily spirited - it was because of the
Spanish colonization that the Philippine’s rich culture and tradition faded to a
certain extent.
In order to support this supposition, Rizal went to look for a reliable account
of the Philippines in the early days and at the onset of Spanish Colonization. Some
references say that while in Europe, Rizal came across research papers published
by eminent European scientists about ethnic communities in Asia – one of them was
Dr. Ferdinand Blumentritt, author of “Versucheiner Ethnographie der Philippinen.” Rizal
wrote to him and that was how their friendship began. It was Dr. Blumentritt, a
knowledgeable Filipinologist, who recommended Dr. Antonio Morga’s Sucesos de las
Islas Filipinas, which, according to many scholars, had an honest description of the
Philippine situation during the Spanish period.
Other sources, however, claim that Rizal learned about Antonio Morga from
his uncle, Jose Alberto, This knowledge about an ancient Philippine history written by
a Spaniard came from the English Governor of Hong Kong, Sir John Browning, who
had once paid his uncle a visit. While in London, Rizal immediately acquainted
himself with the British Museum where he found one of the few remaining copies of
Morga’s Sucesos. At his own expense, Rizal had the work republished with
annotations that showed that the Philippines was an advanced civilization prior to
Spanish colonization. Austin Craig, an early biographer of Rizal, translated some of
the more important annotations into English.
In this lesson, you will learn the importance of analyzing other people’s works in
the past in order to gain a deeper understanding of our nation, with anticipation
that you, too, may write a reliable historical fact of the Philippines.

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Dr. Antonio de Morga and his Sucesos
Antonio de Morga (1559-1636) was a Spanish
conquistador, a lawyer and a government official for 43 years in
the Philippines (1594-1604), New Spain and Peru. As Deputy
Governor in the country, he reinstated the Audiencia, taking over
the function of judge or oidor. He was also in command of the
Spanish ships in a 1600 naval battle against Dutch corsairs, but
suffered defeat and barely survived. He may have undergone
important failures in both his military and political capacities but
he is now remembered for his work as a historian. https://www.google.com/search?q=dr.+antonio+de+morgaand

He was also a historian. He authored the book, Sucesos de

source=lnmsandtbm
=ischandsa=Xandved=2ahUKEwiK_qvd_NTmAhWTMt4KHRpmAwsQ_AUoAXo

las Islas Filipinas (Events in the Philippine Islands) in 1609 after being reassigned to
Mexico. This book narrates observations about the Filipinos and the Philippines
from the perspective of the Spaniards. In fact, this book is considered valuable in
the sense that it reflects the first formal record of the earliest days of the Philippines
as a Spanish colony. Morga’s work, which is based partly on documentary research,
keen observation, and partly on his personal involvement and knowledge, is said to
be the best account of Spanish colonialism in the country.
With Morga’s position in the colonial government,
he had access to many important documents that
allowed him to write about the natives’ and their
conquerors’ political, social and economic phases of life
from the year 1493 to 1603.
Rizal was greatly impressed by Morga’s work that
he, himself, decided to annotate it and publish a new
edition. He meticulously added footnotes on every
chapter of the Sucesos that could be a
misrepresentation of Filipino cultural practices. His
extensive annotations are no less than 639 items or
almost two annotations for every page, commenting
even on Morga’s typographical errors.
Rizal began his work in London and completed it
in Paris in 1890. In his dedication to complete his new
edition of the Sucesos, he explained among other things,
that the purpose of his work is:
https://en.wikipedia.org/wiki/Antonio_de_Morga#/media/
File:Sucesos_de_las_Islas_Filipinas.jpg

“If the book (Sucesos de las Islas Filipinas) succeeds to awaken

your consciousness of our past, already effaced from your memory,
and to rectify what has been falsified and slandered, then I have not
worked in vain, and with this as a basis, however small it may be, we
shall be able to study the future.”
What, then, was Morga’s purpose for writing the Sucesos? Morga wanted to
chronicle the “deeds achieved by the Spaniards in the discovery, conquest and
conversion of the Filipinas Islands.” Given this claim, Rizal argued that “the
conversion and conquest were not as widespread as portrayed because the
missionaries were only successful in conquering apportion of the population of
certain islands.”

71 The Life and Works of Jose Rizal Annotation of Antonio Morga’s Sucesos de las Islas Filipinas

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 Why, you may ask, would Rizal annotate Morga’s work? For one, the book
tells the history of wars, intrigues, diplomacy and evangelization of the
Philippines in a somewhat disjointed way. Historians, including Rizal, have noticed a
definite bias, a lot of created stories and distorted facts in the book just to fit
Morga’s defense of the Spanish conquest.
For instance, on page 248, Morga describes the culinary art of the ancient
Filipinos by recording, “ they prefer to eat salt fish which begin to decompose and
smell.” Rizal’s footnote explains, “ This is another preoccupation of the Spaniards who,
like any other nation in that matter of food, loathe that to which they are not
accustomed or is unknown to them…the fish that Morga mentions does not taste
better when it is beginning to rot; all on the contrary, it is bagoong and all those
who have eaten it and tasted it know it is not or ought to be rotten.”
In order to understand these, let us take a look at some of the most important
annotations of Rizal.

The Preface
Written with ”Jose Rizal, Europe 1889” as a signature, the following Preface
was indicated in Rizal’s Annotation (From Annotations to Dr. Antonio Morga’s
Sucesos de las Islas Filipinas, n.d., as translated in English):

“To the Filipinos: In Noli Me Tangere (The Social Cancer) I started to sketch the
present state of our native land. But the effect which my effort produced made me
realize that, before attempting to unroll before your eyes the other pictures which
were to follow, it was necessary first to post you on the past. So only can you fairly
judge the present and estimate how much progress has been made during the
three centuries (of Spanish rule).

Like almost all of you, I was born and brought up in ignorance of our country’s
past and so, without knowledge or authority to speak of what I neither saw nor
have studied, I deem it necessary to quote the testimony of an illustrious Spaniard
who in the beginning of the new era controlled the destinies of the Philippines and
had personal knowledge of our ancient nationality in its last days.

It is then the shade of our ancestor’s civilization which the au-

thor will call before you. If the work serves to awaken in you a
consciousness of our past, and to blot from your memory or to
rectify what has been falsified or is calumny, then I shall not
have labored in vain. With this preparation, slight though it
may be, we can all pass to the study of the future.”

Notable Annotations
The English translation of some of the more important
annotations of the Sucesos was done by an early biographer
of Rizal, Austin Craig (1872-1949). The following are
excerpts from Rizal's annotations to inspire young Filipinos of
today (Taken from Craig, 1929 as translated by Derbyshire,
n.d. in kahimyang.com).
https://www.google.com/search?q=antonio+de+morg a+sucesos+ de+las
+islas+filipinasandsource=lnmsandtbm=ischandsa=Xandved= 2ahUKEwi
R15OMoNXmAhXK7WEKHVzqCp8Q_AUoAXoECBQQAwandbiw=1707
andbih=760#imgrc=BGbOfHaFshQPiM:

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 Governor Antonio de Morga was not only the first to write but also the first to
publish a Philippine history. This statement has regard to the concise and concrete form in
which our author has treated the matter. Father Chirino's work, printed at Rome in 1604,
is rather a chronicle of the Missions than a history of the Philippines; still it contains a
great deal of valuable material on usages and customs. The worthy Jesuit in fact admits
that he abandoned writing a political history because Morga had already done so, so
one must infer that he had seen the work in manuscript before leaving the Islands.
By the Christian religion, Doctor Morga appears to mean the Roman Catholic which
by fire and sword he would preserve in its purity in the Philippines. Nevertheless in other
lands, notably in Flanders, these means were ineffective to keep the church unchanged, or
to maintain its supremacy, or even to hold its subjects.
Great kingdoms were indeed discovered and conquered in the remote and unknown
parts of the world by Spanish ships but to the Spaniards who sailed in them we may add
Portuguese, Italians, French, Greeks, and even Africans and Polynesians. The expeditions
captained by Columbus and Magellan, one a Genoese Italian and the other a Portuguese,
as well as those that came after them, although Spanish fleets, still were manned by many
nationalities and in them went negroes, Moluccans, and even men from the Philippines
and the Marianes Islands.
Three centuries ago it was the custom to write as intolerantly as Morga does, but
nowadays it would be called a bit presumptuous. No one has a monopoly of the true God
nor is there any nation or religion that can claim, or at any rate prove, that to it has been
given the exclusive right to the Creator of all things or sole knowledge of His real being.
The conversions by the Spaniards were not as general as their historians claim. The
missionaries only succeeded in converting a part of the people of the Philippines. Still there
are Mahometans, the Moros, in the southern islands, and negritos, igorots and other heathens
yet occupy the greater part territorially of the archipelago. Then the islands which the
Spaniards early held but soon lost are non-Christian-Formosa, Borneo, and the
Moluccas. And if there are Christians in the Carolines, that is due to Protestants, whom
neither the Roman Catholics of Morga's day nor many Catholics in our own day consider
Christians.
It is not the fact that the Filipinos were unprotected before the coming of the
Spaniards. Morga himself says, further on in telling of the pirate raids from the south, that
previous to the Spanish domination the islands had arms and defended themselves. But
after the natives were disarmed the pirates pillaged them with impunity, coming at times
when they were unprotected by the government, which was the reason for many of the
insurrections.
The civilization of the Pre-Spanish Filipinos in regard to the duties of life for that
age was well advanced, as the Morga history shows in its eighth chapter.
The islands came under Spanish sovereignty and control through compacts, treaties
of friendship and alliances for reciprocity. By virtue of the last arrangement, according to
some historians, Magellan lost his life on Mactan and the soldiers of Legaspi fought under
the banner of King Tupas of Cebu.
The term "conquest" is admissible but for a part of the islands and then only in its
broadest sense. Cebu, Panay, Luzon Mindoro and some others cannot be said to have been
conquered.
The discovery, conquest and conversion cost Spanish blood but still more Filipino
blood. It will be seen later on in Morga that with the Spaniards and on behalf of Spain

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there were always more Filipinos fighting than Spaniards.
Morga shows that the ancient Filipinos had army and navy with artillery and other
implements of warfare. Their prized krises and kampilans for their magnificent temper are
worthy of admiration and some of them are richly damascened. Their coats of mail and
helmets, of which there are specimens in various European museums, attest their great ad-
vancement in this industry.
Morga's expression that the Spaniards "brought war to the gates of the Filipinos" is
in marked contrast with the word used by subsequent historians whenever recording
Spain's possessing herself of a province, that she pacified it. Perhaps "to make peace" then
meant the same as "to stir up war." (This is a veiled allusion to the old Latin saying of
Romans, often quoted by Spaniard's, that they made a desert, calling it making peace.
(Austin Craig).
Magellan's transferring from the service of his own king to employment under the
King of Spain, according to historic documents, was because the Portuguese King had
refused to grant him the raise in salary which he asked.
Now it is known that Magellan was mistaken when he represented to the King of
Spain that the Molucca Islands were within the limits assigned by the Pope to the Span-
iards. But through this error and the inaccuracy of the nautical instruments of that time,
the Philippines did not fall into the hands of the Portuguese.
Cebu, which Morga calls "The City of the Most Holy Name of Jesus," was at first
called "The village of San Miguel."
The image of the Holy Child of Cebu, which many religious writers believed was
brought to Cebu by the angels, was in fact given by the worthy Italian chronicler of
Magellan's expedition, the Chevalier Pigafetta, to the Cebuano queen.
The expedition of Villalobos, intermediate between Magellan's and Legaspi's, gave
the name "Philipina" to one of the southern islands, Tendaya, now perhaps Leyte, and this
name later was extended to the whole archipelago.
Of the native Manila rulers at the coming of the Spaniards, Raja Soliman was called
"Rahang mura", or young king, in distinction from the old king, "Rahang matanda".
Historians have confused these personages. The native fort at the mouth of the Pasig river,
which Morga speaks of as equipped with brass lantakas and artillery of larger caliber, had its
ramparts reenforced with thick hardwood posts such as the Tagalogs used for their houses
and called "harigues", or "haligui".
Morga has evidently confused the pacific coming of Legaspi with the attack of Goiti
and Salcedo, as to date. According to other historians it was in 1570 that Manila was
burned, and with it a great plant for manufacturing artillery. Goiti did not take possession
of the city but withdrew to Cavite and afterwards to Panay, which makes one suspicious of
his alleged victory. As to the day of the date, the Spaniards then, having come following
the course of the sun, were some sixteen hours later than Europe. This condition
continued till the end of the year 1844, when the 31st of December was by special
arrangement among the authorities dropped from the calendar for that year. Accordingly
Legaspi did not arrive in Manila on the 19th but on the 20th of May and consequently it
was not on the festival of Santa Potenciana but on San Baudelio's day. The same mistake
was made with reference to the other early events still wrongly commemorated, like San
Andres' day for the repulse of the Chinese corsair Li Ma-hong.
Though not mentioned by Morga, the Cebuano aided the Spaniards in their
expedition against Manila, for which reason they were long exempted from tribute.

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 The southern islands, the Bisayas, were also called "The Land of the Painted People
(or Pintados, in Spanish)" because the natives had their bodies decorated with tracings made
with fire, somewhat like tattooing.
The Spaniards retained the native name for the new capital of the archipelago, a little
changed, however, for the Tagalogs had called their city "Maynila."
When Morga says that the lands were "entrusted" (given as encomiendas) to those who
had "pacified" them, he means "divided up among." The word "en trust," like "pacify,"
later came to have a sort of ironical signification. To entrust a province was then as if it
were said that it was turned over to sack, abandoned to the cruelty and covetousness of the
encomendero, to judge from the way these gentry misbehaved.
Legaspi's grandson, Salcedo, called the Hernando Cortez of the Philippines, was the
"conqueror's" intelligent right arm and the hero of the "conquest." His honesty and fine
qualities, talent and personal bravery, all won the admiration of the Filipinos. Because of
him they yielded to their enemies, making peace and friendship with the Spaniards. He it
was who saved Manila from Li Ma-hong. He died at the early age of twenty-seven and is
the only encomendero recorded to have left the great part of his possessions to the Indians of
his encomienda. Vigan was his encomienda and the Ilokanos there were his heirs.
The expedition which followed the Chinese corsair Li Ma-hong, after his
unsuccessful attack upon Manila, to Pangasinan province, with the Spaniards of whom
Morga tells, had in it 1,500 friendly Indians from Cebu, Bohol, Leyte and Panay, besides
the many others serving as laborers and crews of the ships. Former Raja Lakandola, of
Tondo, with his sons and his kinsmen went, too, with 200 more Bisayans and they were
joined by other Filipinos in Pangasinan.
If discovery and occupation justify annexation, then Borneo ought to belong to
Spain. In the Spanish expedition to replace on its throne a Sirela or Malaela, as he is
variously called, who had been driven out by his brother, more than fifteen hundred
Filipino bowmen from the provinces of Pangasinan, Kagayan, and the Bisayas participated.
It is notable how strictly the earlier Spanish governors were held to account. Some
stayed in Manila as prisoners, one, Governor Corcuera, passing five years with Fort
Santiago as his prison.
In the fruitless expedition against the Portuguese in the island of Ternate, in the
Molucca group, which was abandoned because of the prevalence of beriberi among the
troops, there went 1,500 Filipino soldiers from the more warlike provinces, principally
Kagayans and Pampangans.
The "pacification" of Kagayan was accomplished by taking advantage of the jealousies
among its people, particularly the rivalry between two brothers who were chiefs. An early
historian asserts that without this fortunate circumstance, for the Spaniards, it would have
been impossible to subjugate them.
Captain Gabriel de Rivera, a Spanish commander who had gained fame in a raid on
Borneo and the Malacca coast, was the first envoy from the Philippines to take up with the
King of Spain the needs of the archipelago.
The early conspiracy of the Manila and Pampangan former chiefs was revealed to the
Spaniards by a Filipina, the wife of a soldier, and many concerned lost their lives.
The artillery cast for the new stone fort in Manila, says Morga, was by the hand of an
ancient Filipino. That is, he knew how to cast cannon even before the coming of the
Spaniards, hence he was distinguished as 4"ancient." In this difficult art of ironworking, as
in so many others, the modern or present-day Filipinos are not so far advanced as were

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their ancestors.
When the English freebooter Cavendish captured the Mexican galleon Santa Ana,
with 122,000 gold pesos, a great quantity of rich textiles-silks, satins and damask, musk
perfume, and stores of provisions, he took 150 prisoners. All these because of their brave
defense were put ashore with ample supplies, except two Japanese lads, three Filipinos, a
Portuguese and a skilled Spanish pilot whom he kept as guides in his further voyaging.
From the earliest Spanish days ships were built in the islands, which might be
considered evidence of native culture. Nowadays this industry is reduced to small craft,
scows and coasters.
The Jesuit, Father Alonso Sanchez, who visited the papal court at Rome and the
Spanish King at Madrid, had a mission much like that of deputies now, but of even greater
importance since he came to be a sort of counsellor or representative to the absolute
monarch of that epoch. One wonders why the Philippines could have a representative then
but may not have one now.
In the time of Governor Gomez Perez Dasmariñas, Manila was guarded against
further damage such as was suffered from Li Ma-hong by the construction of a massive
stone wall around it. This was accomplished "without expense to the royal treasury." The
same governor, in like manner, also fortified the point at the entrance to the river where
had been the ancient native fort of wood, and he gave it the name Fort Santiago.
The early cathedral of wood which was burned through carelessness at the time of
the funeral of Governor Dasmariñas' predecessor, Governor Ronquillo, was made,
according to the Jesuit historian Chirino, with hardwood pillars around which two men
could not reach, and in harmony with this massiveness was all the woodwork above and
below. It may be surmised from this how hard workers were the Filipinos of that time.
A stone house for the bishop was built before starting on the governor-general's
residence. This precedence is interesting for those who uphold the civil power. Morga's
mention of the scant output of large artillery from the Manila cannon works because of
lack of master foundry men shows that after the death of the Filipino Panday Pira there
were not Spaniards skilled enough to take his place, nor were his sons as expert as he.
It is worthy of note that China, Japan and Cambodia at this time maintained
relations with the Philippines. But in our day it has been more than a century since the
natives of the latter two countries have come here. The causes which ended the
relationship may be found in the interference by the religious orders with the institutions
of those lands.
For Governor Dasmariñas' expedition to conquer Ternate, in the Moluccan group,
two Jesuits there gave secret information. In his 200 ships, besides 900 Spaniards, there
must have been Filipinos for one chronicler speaks of Indians, as the Spaniards called the
natives of the Philippines, who lost their lives and others who were made captives when
the Chinese rowers mutinied. It was the custom then always to have a thousand or more
native bowmen and besides the crew were almost all Filipinos, for the most part Bisayans.
The historian Argensola, in telling of four special galleys for Dasmariñas' expedition,
says that they were manned by an expedient which was generally considered rather harsh.
It was ordered that there be bought enough of the Indians who were slaves of the former
Indian chiefs, or principales, to form these crews, and the price, that which had been
customary in pre-Spanish times, was to be advanced by the encomenderos who later would be
reimbursed from the royal treasury. In spite of this promised compensation, the measures
still seemed severe since those Filipinos were not correct in calling their dependents slaves

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The masters treated these, and loved them, like sons rather, for they seated them at their
own tables an gave them their own daughters in marriage.
Morga says that the 250 Chinese oarsmen who manned Governor Dasmariñas' swift
galley were under pay and had the special favor of not being chained to their benches.
According to him it was covetousness of the wealth aboard that led them to revolt and kill
the governor. But the historian Gaspar de San Agustin states that the reason for the revolt
was the governor's abusive language and his threatening the rowers. Both these authors'
allegations may have contributed, but more important was the fact that there was no law to
compel these Chinamen to row in the galleys. They had come to Manila to engage in
commerce or to work in trades or to follow professions. Still the incident contradicts the
reputation for enduring everything which they have had. The Filipinos have been much
more long-suffering than the Chinese since, in spite of having been obliged to row on
more than one occasion, they never mutinied.
It is difficult to excuse the missionaries' disregard of the laws of nations and the
usages of honorable politics in their interference in Cambodia on the ground that it was to
spread the Faith. Religion had a broad field awaiting it then in the Philippines where more
than nine-tenths of the natives were infidels. That even now there are to be found here so
many tribes and settlements of non-Christians takes away much of the prestige of that
religious zeal which in the easy life in towns of wealth, liberal and fond of display, grows
lethargic. Truth is that the ancient activity was scarcely for the Faith alone, because the
missionaries had to go to islands rich in spices and gold though there were at hand
Mohammedans and Jews in Spain and Africa, Indians by the million in the Americas, and
more millions of protestants, schismatics and heretics peopled, and still people, over
six-sevenths of Europe. All of these doubtless would have accepted the Light and the true
religion if the friars, under pretext of preaching to them, had not abused their hospitality
and if behind the name Religion had not lurked the unnamed Domination.
In the attempt made by Rodriguez de Figueroa to conquer Mindanao according to
his contract with the King of Spain, there was fighting along the Rio Grande with the
people called the Buhahayenes. Their general, according to Argensola, was the celebrated
Silonga, later distinguished for many deeds in raids on the Bisayas and adjacent islands.
Chirino relates an anecdote of his coolness under fire once during a truce for a marriage
among Mindanao "principalia." Young Spaniards out of bravado fired at his feet but he
passed on as if unconscious of the bullets.
Argensola has preserved the name of the Filipino who killed Rodriguez de Figueroa.
It was Ubal. Two days previously he had given a banquet, slaying for it a beef animal of his
own, and then made the promise which he kept, to do away with the leader of the Spanish
invaders. A Jesuit writer calls him a traitor though the justification for that term of
reproach is not apparent. The Buhahayen people were in their own country, and had neither
offended nor declared war upon the Spaniards. They had to defend their homes against a
powerful invader, with superior forces, many of whom were, by reason of their armor,
invulnerable so far as rude Indians were concerned. Yet these same Indians were
defenseless against the balls from their muskets. By the Jesuit's line of reasoning, the heroic
Spanish peasantry in their war for independence would have been a people even more
treacherous. It was not Ubal's fault that he was not seen and, as it was wartime, it would
have been the height of folly, in view of the immense disparity of arms, to have first called
out to this preoccupied opponent, and then been killed himself.
The muskets used by the Buhahayens were probably some that had belonged to

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Figueroa's soldiers who had died in battle. Though the Philippines had lantakas and other
artillery, muskets were unknown till the Spaniards came.
That the Spaniards used the word "discover" very carelessly may be seen from an
admiral's turning in a report of his "discovery" of the Solomon islands though he noted
that the islands had been discovered before.
Death has always been the first sign of European civilization on its introduction in
the Pacific Ocean. God grant that it may not be the last, though to judge by statistics the
civilized islands are losing their populations at a terrible rate. Magellan himself inaugurated
his arrival in the Marianes islands by burning more than forty houses, many small craft and
seven people because one of his boats had been stolen. Yet to the simple savages the act
had nothing wrong in it but was done with the same naturalness that civilized people hunt,
fish, and subjugate people that are weak or ill-armed.
The Spanish historians of the Philippines never overlook any opportunity, be it
suspicion or accident, that may be twisted into something unfavorable to the Filipinos.
They seem to forget that in almost every case the reason for the rupture has been some act
of those who were pretending to civilize helpless peoples by force of arms and at the cost
of their native land. What would these same writers have said if the crimes committed by
the Spaniards, the Portuguese and the Dutch in their colonies had been committed by the
islanders?
The Japanese were not in error when they suspected the Spanish and Portuguese
religious propaganda to have political motives back of the missionary activities. Witness
the Moluccas where Spanish missionaries served as spies; Cambodia, which it was sought
to conquer under cloak of converting; and many other nations, among them the Filipinos,
where the sacrament of baptism made of the inhabitants not only subjects of the King of
Spain but also slaves of the encomenderos, and as well slaves of the churches and convents.
What would Japan have been now had not its emperors uprooted Catholicism? A
missionary record of 1625 sets forth that the King of Spain had arranged with certain
members of Philippine religious orders that, under guise of preaching the faith and making
Christians, they should win over the Japanese and oblige them to make themselves of the
Spanish party, and finally it told of a plan whereby the King of Spain should become also
King of Japan. In corroboration of this may be cited the claims that Japan fell within the
Pope's demarcation lines for Spanish expansion and so there was complaint of
missionaries other than Spanish there. Therefore it was not for religion that they were
converting the infidels!
The raid by Datus Sali and Silonga of Mindanao, in 1599 with 50 sailing vessels and
3,000 warriors, against the capital of Panay, is the first act of piracy by the inhabitants of
the South which is recorded in Philippine history. I say "by the inhabitants of the South"
because earlier there had been other acts of piracy, the earliest being that of Magellan's
expedition when it seized the shipping of friendly islands and even of those whom they did
not know, extorting for them heavy ransoms. It will be remembered that these Moro
piracies continued for more than two centuries, during which the indomitable sons of the
South made captives and carried fire and sword not only in neighboring islands but into
Manila Bay to Malate, to the very gates of the capital, and not once a year merely but at
times repeating their raids five and six times in a single season. Yet the government was
unable to repel them or to defend the people whom it had disarmed and left without
protection. Estimating that the cost to the islands was but 800 victims a year, still the total
would be more than 200,000 persons sold into slavery or killed, all sacrificed together with

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so many other things to the prestige of that empty title, Spanish sovereignty.
Still the Spaniards say that the Filipinos have contributed nothing to Mother Spain,
and that it is the islands which owe everything. It may be so, but what about the enormous
sum of gold which was taken from the islands in the early years of Spanish rule, of the
tributes collected by the encomenderos, of the nine million dollars yearly collected to pay the
military, expenses of the employees, diplomatic agents, corporations and the like, charged
to the Philippines, with salaries paid out of the Philippine treasury not only for those who
come to the Philippines but also for those who leave, to some who never have been and
never will be in the islands, as well as to others who have nothing to do with them. Yet all
of this is as nothing in comparison with so many captives gone, such a great number of
soldiers killed in expeditions, islands depopulated, their inhabitants sold as slaves by the
Spaniards themselves, the death of industry, the demoralization of the Filipinos, and so
forth, and so forth. Enormous indeed would the benefits which that sacred civilization
brought to the archipelago have to be in order to counterbalance so heavy a-cost.
While Japan was preparing to invade the Philippines, these islands were sending
expeditions to Tonquin and Cambodia, leaving the homeland helpless even against the
undisciplined hordes from the South, so obsessed were the Spaniards with the idea of
making conquests.
In the alleged victory of Morga over the Dutch ships, the latter found upon the
bodies of five Spaniards, who lost their lives in that combat, little silver boxes filled with
prayers and invocations to the saints. Here would seem to be the origin of the anting-
anting of the modern tulisanes, which are also of a religious character.
In Morga's time, the Philippines exported silk to Japan whence now comes the best
quality of that merchandise.
Morga's views upon the failure of Governor Pedro de Acunia's ambitious expedition
against the Moros unhappily still apply for the same conditions yet exist. For fear of upris-
ings and loss of Spain's sovereignty over the islands, the inhabitants were disarmed, leaving
them exposed to the harassing of a powerful and dreaded enemy. Even now, though the
use of steam vessels has put an end to piracy from outside, the same fatal system still is
followed. The peaceful country folk are deprived of arms and thus made unable to defend
themselves against the bandits, or tulisanes, which the government cannot restrain. It is an
encouragement to banditry thus to make easy its getting booty.
Hernando de los Rios blames these Moluccan wars for the fact that at first the
Philippines were a source of expense to Spain instead of profitable in spite of the
tremendous sacrifices of the Filipinos, their practically gratuitous labor in building and
equipping the galleons, and despite, too, the tribute, tariffs and other imposts and
monopolies. These wars to gain the Moluccas, which soon were lost forever with the little
that had been so laboriously obtained, were a heavy drain upon the Philippines. They
depopulated the country and bankrupted the treasury, with not the slightest compensating
benefit. True also is it that it was to gain the Moluccas that Spain kept the Philippines, the
desire for the rich spice islands being one of the most powerful arguments when, because
of their expense to him, the King thought of withdrawing and abandoning them.
Among the Filipinos who aided the government when the Manila Chinese revolted,
Argensola says there were 4,000 Pampangans "armed after the way of their land, with bows
and arrows, short lances, shields, and broad and long daggers." Some Spanish writers say
that the Japanese volunteers and the Filipinos showed themselves cruel in slaughtering the
Chinese refugees. This may very well have been so, considering the hatred and rancor then

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existing, but those in command set the example.
The loss of two Mexican galleons in 1603 called forth no comment from the
religious chroniclers who were accustomed to see the avenging hand of God in the
misfortunes and accidents of their enemies. Yet there were repeated shipwrecks of the
vessels that carried from the Philippines wealth which encomenderos had extorted from the
Filipinos, using force, or making their own laws, and, when not using these open means,
cheating by the weights and measures.
The Filipino chiefs who at their own expense went with the Spanish expedition
against Ternate, in the Moluccas, in 1605, were Don Guillermo Palaot, Maestro de Campo,
and Captains Francisco Palaot, Juan Lit, Luis Lont, and Agustin Lont. They had with them
400 Tagalogs and Pampangans. The leaders bore themselves bravely for Argensola writes that
in the assault on Ternate, "No officer, Spaniard or Indian, went unscathed."
The Cebuanos drew a pattern on the skin before starting in to tattoo. The Bisayan
usage then was the same procedure that the Japanese today follow.
Ancient traditions ascribe the origin of the Malay Filipinos to the island of Sumatra.
These traditions were almost completely lost as well as the mythology and the genealogies
of which the early historians tell, thanks to the zeal of the missionaries in eradicating all
national remembrances as heathen or idolatrous. The study of ethnology is restoring this
somewhat.
The chiefs used to wear upper garments, usually of Indian fine gauze according to
Colin, of red color, a shade for which they had the same fondness that the Romans had.
The barbarous tribes in Mindanao still have the same taste.
The "easy virtue" of the native women that historians note is not solely attributable
to the simplicity with which they obeyed their natural instincts but much more due to a
religious belief of which Father Chirino tells. It was that in the journey after death to
"Kalualhatian," the abode of the spirit, there was a dangerous river to cross that had no
bridge other than a very narrow strip of wood over which a woman could not pass unless
she had a husband or lover to extend a hand to assist her. Furthermore, the religious
annals of the early missions are filled with countless instances where native maidens chose
death rather than sacrifice their chastity to the threats and violence of encomenderos and
Spanish soldiers. As to the mercenary social evil, that is worldwide and there is no nation
that can 'throw the first stone' at any other. For the rest, today the Philippines has no
reason to blush in comparing its womankind with the women of the most chaste nation in
the world.
Morga's remark that the Filipinos like fish better when it is commencing to turn bad
is another of those prejudices which Spaniards like all other nations, have. In matters of
food, each is nauseated with what he is unaccustomed to or doesn't know is eatable. The
English, for example, find their gorge rising when they see a Spaniard eating snails, while in
turn the Spanish find roast beef English-style repugnant and can't understand the relish of
other Europeans for beefsteak a la Tartar which to them is simply raw meat. The
Chinaman, who likes shark's meat, cannot bear Roquefort cheese, and these examples
might be indefinitely extended. The Filipinos' favorite fish dish is the bagoong and whoever
has tried to eat it knows that it is not considered improved when tainted. It neither is, nor
ought to be, decayed.
Colin says the ancient Filipinos had minstrels who had memorized songs telling their
genealogies and of the deeds ascribed to their deities. These were chanted on voyages in
cadence with the rowing, or at festivals, or funerals, or wherever there happened to be any

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considerable gatherings. It is regrettable that these chants have not been preserved as from
them it would have been possible to learn much of the Filipinos' past and possibly of the
history of neighboring islands.
The cannon foundry mentioned by Morga as in the walled city was probably on the
site of the Tagalog one which was destroyed by fire on the first coming of the Spaniards.
That established in 1584 was in Lamayan, that is, Santa Ana now, and was transferred to
the old site in 1590. It continued to work until 1805. According to Gaspar San Agustin, the
cannon which the pre-Spanish Filipinos cast were "as great as those of Malaga," Spain's
foundry. The Filipino plant was burned with all that was in it save a dozen large cannons
and some smaller pieces which the Spanish invaders took back with them to Panay. The
rest of their artillery equipment had been thrown by the Manilans, then Moros, into the sea
when they recognized their defeat.
Malate, better Maalat, was where the Tagalog aristocracy lived after they were
dispossessed by the Spaniards of their old homes in what is now the walled city of Manila.
Among the Malate residents were the families of Raja Matanda and Raja Soliman. The men
had various positions in Manila and some were employed in government work near by.
"They were very courteous and well-mannered," says San Agustin. "The women were very
expert in lacemaking, so much so that they were not at all behind the women of Flanders."
Morga's statement that there was not a province or town of the Filipinos that
resisted conversion or did not want it may have been true of the civilized natives. But the
contrary was the fact among the mountain tribes. We have the testimony of several
Dominican and Augustinian missionaries that it was impossible to go anywhere to make
conversions without other Filipinos along and a guard of soldiers. "Otherwise, says Gaspar
de San Agustin, there would have been no fruit of the Evangelic Doctrine gathered, for the
infidels wanted to kill the Friars who came to preach to them." An example of this method
of conversion given by the same writer was a trip to the mountains by two Friars who had
a numerous escort of Pampangans. The escort's leader was Don Agustin Sonson who had a
reputation for daring and carried fire and sword into the country, killing many, including
the chief, Kabadi.
The Spaniards, says Morga, were accustomed to hold as slaves such natives as they
bought and others that they took in the forays in the conquest or pacification of the
islands.”
Consequently, in this respect, the “pacifiers” introduced no moral improvement. We
even do not know, if in their wars the Filipinos used to make slaves of each other, though
that would not have been strange, for the chroniclers tell of captives returned to their own
people. The practice of the southern pirates almost proves this, although in these piratical
wars the Spaniards were the first aggressors and gave them their character.

Rizal’s Arguments of Morga’s Sucesos

Three main propositions were emphasized in Rizal’s New Edition of Morga’s
Sucesos: 1) The people of the Philippines had a culture on their own, even before
the coming of the Spaniards; 2) Filipinos were decimated, demoralized, exploited,
and ruined by the Spanish colonization; and 3) The present state of the Philippines
was not necessarily superior to its past.
In Rizal’s historical essay, he correctly observed that as a colony of Spain,
“The Philippines was depopulated, impoverished and retarded, astounded by metaphor sis,
with no confidence in her past, still without faith in her present and without faltering hope
in the future.

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 He went to say:

“…little by little, they (Filipinos) lost their old traditions, the mementoes of their
past; they gave up their writing, their songs, their poems, their laws, in order to learn other
doctrines which they did not understand, another morality, another aesthetics, different
from those inspired by their climate and their manner of thinking. They declined,
degrading themselves in their own eyes, they become ashamed of what was their own; they
began to admire and praise whatever was foreign and incomprehensible, their spirit was
damaged and it surrendered.”

Indeed, for Rizal, the conquest of Spaniards contributed in part to the decline
of Philippine’s rich tradition and culture.

Annotation of Antonio Morga’s Sucesos de las Islas Filipinas

11 0
 NOLI ME TANGERE

LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Assess the important characters in the novel and
what they represent.
2. Examine the present Philippine situation through the
examples mentioned in the novel, Noli Me Tangere.

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7 Noli Me Tangere
If you are to draw a symbol that would best represent one current problem of the
Philippines (be it political, social, economic, etc.), what would it be? Identify this
problem and illustrate a symbol for it in the box below. Then, write a brief
explanation about your symbol on the space provided.

“A hero is he who best understands the society in which he lives, who knows
the problems and aspirations of his people, who by his teachings and his labors,
concretizes these problems and aspirations so that the vague discontent and the
hazy strivings towards something better in the people's minds are crystallized into a
clear pattern of action with definite goals. Rizal is still very much our hero be-
cause he crystallized for his generation as well as for ours most of the great prob-
lems of Philippine society.”
- Renato Constantino 2011

Greatly influenced by Harriet Beecher Stowe’s Uncle Tom’s Cabin , Rizal wanted
to publish a book that would play a crucial role in the political history of the
country. He planned on revealing the kind of society that the Philippines had under
the Spanish colonial rule. Thus, a meeting of Filipinos was held at the Paterno
residence in January 1884 wherein Rizal suggested the creation of the book. At
first, Rizal’s companions (Pedro Paterno, Maximino Paterno, Antonio Paterno,

88The Life and Works of Jose Rizal Noli Me Tangere

11 0
Graciano Lopez Jaena, Valentin Ventura, Eduardo de Lete, Evaristo Aguirre and
Julio Llorente) unanimously approved that they would all contribute papers on the
various facets of life in the Philippines for the proposed novel. However, in a letter
dated January 2, 1884, Rizal explained that this plan did not materialize. There
were objections that the gentlemen refused to discuss any further and he noticed
comrades were more interested in writing about women instead. They also preferred
to spend time gambling or flirting with Spanish women.
Suspecting that he cannot count on the support of his companions, Rizal
decided to write the novel in Madrid alone towards the latter part of the same
year and finished about half of it in the city. When he left For France in 1885, he
had written 3/4 of the novel in Paris and from April to June 1886, he had penned
the last few chapters of Noli. It was completed in Berlin, Germany at the end of
1886 and at the onset of 1887, the final draft was ready for publication.
Of course, it was not a walk in the park for Rizal. While he was conscientiously
finishing the final draft of the Noli, he had apprehensions that it might not be
published. For one, he had insufficient money to have it printed. Obviously, he
would not ask his companions in Europe for financial help — after all, he did not
get the support that he needed from them in writing the Noli.
Fortunately, Rizal’s friend from a rich family of San
Miguel, Bulacan arrived in Berlin to invite him on a Europe
Tour. Dr. Maximo Viola wanted Rizal to accompany him on
his tour but upon learning Rizal’s dilemma, he was kind
enough to delay the tour and insisted on lending Rizal
P300 to publish the Noli. Rizal even made some
adjustments in the novel to save on the printing costs and
deleted Chapter 25 entitled “Elias and Salome”.
The money that Viola lent to Rizal was then used to
print the first 2,000 copies of the Noli. Some attests say
that the novel was officially off the press on March 29,
1887 but there were also accounts that showed that Rizal
was already sending a copy of the novel to Blumentritt on
Dr. Maximo Viola March 21.
Because of Viola’s generosity, he was dubbed in the
https://www.google.com/search?q=maximo+violaandrlz=1C1CHBD_enPH767PH7
67andsou
rce=lnmsandtbm=ischandsa=Xandved=2ahUKEwjE79TV4NzmAhWxy4sBHav9
Philippine history as the “Savior of the Noli”. Rizal then
CPwQ_AUoAXoECA4QAwandbiw=1517andbih=730#imgdii=uEwPCFg56koENM:a

gave him, not only the gallery of proofs of the novel

rolled around the pen used in writing the Noli, but also the very first copy of the
novel with Rizal’s dedication which described Viola as the “first to read and
appreciate [Rizal’s] work.

THE NOVEL’S DESCRIPTION

Jose Rizal’s Noli Me Tangere was written in Spanish and published in 1887.
Basing it from experience, the conventions of the 19th century novel and the ideals
of European liberalism, Rizal was able to expose the real-life scenario under the
Spanish colonial rule — the abuses and inequalities of many Spanish Catholic friars
and government officials during his time.
With 63 chapters and an epilogue, Rizal was only 26 years old when the Noli
was published. He was studying medicine that time at the Universidad Central de
Madrid. The Noli was dedicated to the country whose miseries and sorrows were
brought to light in an attempt to awaken its people to the truths concerning the ills
of the society during that time.

89The Life and Works of Jose Rizal Noli Me Tangere

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 Noli Me Tangere, which means “touch me not” in
Latin is the first in a trilogy about the history of the
Philippines, which is followed by El Filibusterismo and
ends with Makamisa, though it was never finished. “Noli
me tangere” is a known Latin phrase that has a biblical
connection meaning, “touch me not.” This phrase was
spoken by Jesus to Mary Magdalene after he was
resurrected, and was in fact recorded in John 20:17:
“Touch me not, for I am not yet ascended to my Father.”

NOLI IN BRIEF
The main character of the Noli Me Tangere , the
young and wealthy Filipino Crisostomo Ibarra returned
to his country after some years of studying in Europe. In
his honor, Capitan Tiago (Santiago de los Santos)
threw a party at his house in Manila. The gathering was
attended by renowned local personalities like Padre https://www.google.com/search?
q=noli+me+tangereandrlz=1C1CHBD_enPH767PH767andsour

Damaso, a fat Franciscan priest who had been

ce=lnmsandtbm=ischandsa=Xandved=2ahUKEwi3ltGWo97mAhUdxYsBHU8gA_cQ_AUoAX

assigned for many years in Ibarra’s native town (San Diego); Fray Sybila, the
young Dominican curate of Binondo; Lieutenant Guevarra of the Guardia Civil; and
Doña Victorina, wife of a fake Spanish physician Tiburcio de Espadaña. Crisosto-
mo’s father, Don Rafael Ibarra, was Capitan Tiago’s friend. Capitan Tiago’s sup-
posed daughter, Maria Clara, was Crisostomo’s fiancée.
During the party, Padre Damaso belittled Ibarra and rudely tried to harm his
reputation. But the gentleman Ibarra simply ignored the friar’s affront. When Ibarra
left Capitan Tiago’s house, Lieutenant Guevara talked to him and related the
miserable fate of his deceased father in San Diego.
Guevara explained that Don Rafael was unfairly accused by San Diego
curate of being a heretic and filibuster because of his non-participation in mass
and confession. One day, Don Rafael saw a Spanish tax collector and a weak boy
fighting. In an attempt to defend the powerless boy, he had accidentally pushed
and killed the brutal Spaniard. Don Rafael was thus imprisoned and died in his cell
miserably. Initially buried in consecrated ground, his body was removed from the
Catholic cemetery under the order of his enemies.
The next day, Crisostomo visited his sweetheart, Maria Clara. After the lovely
visit to his girlfriend, Ibarra went to San Diego to look for his father’s grave. He had
known through the grave-digger that his father’s corpse was dug up by order of
the curate to be transferred in the Chinese cemetery. But since it was raining and
the corpse was heavy, the grave-digger just threw Don Rafael’s corpse into the
river.
Angered by what he learned, Ibarra suddenly attacked Padre Salvi when he
saw this San Diego parish priest. But Salvi explained to him that it was Damaso who
was the town’s parish priest at the time of Don Rafael’s death.
When Maria Clara and her family arrived in San Diego, Ibarra gave picnic at
the lake. During the picnic, Ibarra had saved the life of Elias—the boatman who was
almost killed by a crocodile trapped in the fish cage. Later in the picnic, some
members of the Guardia Civil also came, pursuing Elias who had previously
assaulted Padre Damaso and the alferez. But Elias had escaped even before the
Guardia Civil arrived. Later on, Ibarra received a notice that his donation of a

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school in San Diego had been approved by the Spanish government.
On the day of San Diego town fiesta, Ibarra and Maria Clara attended the
morning mass officiated by Padre Salvi and Padre Damaso. During the mass, Elias
silently went near Ibarra and notified him of the plot to kill him on the ceremony of
the laying of the school’s cornerstone. So during the inauguration, when Ibarra was
about to cement the foundation of the schoolhouse, the platform collapsed.
Fortunately, the quick Elias had rescued Ibarra and the man who was paid to harm
Ibarra was the one killed in the incident.
Ibarra hosted a banquet later that day. Padre Damaso who attended the
feast publicly attacked the dignity of Ibarra’s dead father. The angered host
lunged at the ill-mannered friar and had almost killed Damaso with a knife were it
not for Maria Clara who interfered just in time. Ibarra was consequently
excommunicated and his engagement with Maria Clara was broken as Damaso
persuaded Capitan Tiago to prohibit the lady to marry Ibarra.
One day, Ibarra’s enemies engineered a helpless attack on the station of the
Guardia Civil, making the attackers believe that Ibarra was the brain of the
uprising. After the attack failed, Ibarra was incriminated and arrested.
Elias helped Ibarra escape from prison. Before leaving, they discreetly
stopped at Capitan Tiago’s house. Maria Clara explained that she was
blackmailed by Padre Salvi to surrender Ibarra’s letter (which was used to
incriminate him) in exchange for the letters written by her dead mother. From these,
she learned that her real father was Padre Damaso.
Ibarra and Elias then took off by boat. Instructing Ibarra to lie down, Elias
covered him with grass to conceal his presence. As luck would have it, they were
spotted by their enemies. Elias, thinking he could outsmart them, jumped into the
water. The guards rained shots on him, all the while not knowing that they were
aiming at the wrong man.
Badly injured, Elias reached the forest where he found the altar boy Basilio
who was sobbing over the body of his dead mother, Sisa. His mother had previously
lost her mind upon learning that her two sons, altar boys Crispin and Basilio, were
missing from the convent. Falsely accused of stealing from the convent, Crispin had
been tortured and killed by the wicked and crooked sacristan mayor. Basilio had
escaped and the death of his brother had been covered-up by Salvi.
Knowing that he would eventually die, Elias instructed Basilio to make a
funeral pyre and burn his and Sisa’s bodies to ashes. In his dying breath, Elias
mumbled the following hopeful patriotic words:“I shall die without seeing the dawn
break upon my homeland. You, who shall see it, salute it! Do not forget those who
have fallen during the night.”
The novel’s epilogue narrates that Capitan Tiago became addicted to
opium. Padre Damaso was assigned to a far province and was found dead in his
bedroom one morning. The sorrowful Maria Clara, believing that Ibarra had been
shot dead in the river, entered the nunnery. Padre Salvi left the San Diego parish
and became a chaplain of the nunnery. Some infer that Salvi, who had been
portrayed as having a hidden desire for Maria Clara, regularly molested her in the
nunnery. Consequently, a pretty crazy woman was seen one rainy night at the top
of the convent bitterly weeping and cursing the heavens for the fate it has
bestowed upon her. The woman was not named but it was assumed that she was
none less than Maria Clara.

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THE CHARACTERS OF NOLI
Juan Crisóstomo Ibarra y Magsalin (Ibarra)
A wealthy young mestizo who has just returned to the Philippines after seven
years of studying in Europe, Ibarra is sophisticated, highly esteemed, and very
idealistic. The priests of San Diego all view him with great wariness on account of
his highly liberal education and connections. He is shocked upon learning of his
beloved father’s demise. His father, the equally idealistic Don Rafael, was labeled a
subversive and a heretic by the corrupt priesthood and incarcerated, ultimately
leading to his death. He seeks to fulfill his father’s wishes of putting up a school in
San Diego---one that will not be influenced by the friars.

María Clara
A woman of high social standing, she is the adoptive daughter of Capitan
Tiago and goddaughter to the vile Fr. Damaso. The truth however is that she is
actually the biological daughter of Fr. Damaso, the product of a scandalous
relationship between the old priest and Capitan Tiago’s wife, Pia Alba. Maria
Clara had grown up alongside the younger Ibarra and planned to marry but Fr.
Damaso disapproved of the union. Her interfering guardians set her up to be wed
to Linares, a wealthy young man of Spanish descent. She keeps mum about her
arranged marriage to keep from angering her father, the weak-willed Capitan
Tiago. When Ibarra is put on trial for sedition she is coerced into surrendering the
letters Ibarra has sent her as evidence of his guilt.

Father Damaso
An old, power-hungry, and shamelessly corrupt Spanish priest who has lived
among the native Filipinos for nearly two decades; in spite of having spent all that
time among them the years have done nothing to endear him or develop any
sympathy for his “flock.” Petty and vindictive, he thinks nothing of using his
considerable influence to ruin the lives of those who have slighted him, regardless
of how small the offense is. He masterminded the death of Don Rafael Ibarra then
brazenly taunted the younger Ibarra, alluding to having a hand in his father’s
death. The insult is too much for Crisostomo Ibarra to let slide; he attacks the old
friar prompting his excommunication and the dissolution of their would-be wedding.

Elías
A mysterious character, Elias is a man on the run from the law---a wandering
insurgent---resentful of both the Spanish colonial government and the Catholic
Church, he crosses paths with the more temperate Crisostomo Ibarra when he
bravely saves his life from a marauding crocodile. He pledges his life to the young
man, promising to protect him from his manifold enemies. He takes on the identity of
a laborer to gather intelligence for his new friend, uncovering a plot against Sr.
Ibarra’s life. He and Ibarra have several long conversations regarding the ethics of
politics and governance with Elias taking a more definite revolutionary stand.

Don Rafael Ibarra

Crisostomo Ibarra’s father is posthumously mentioned in the novel. A great supporter
of liberal education for all and a vocal critic of the corrupt practices of the
Spanish friars, he earns the ire of the vitriolic Fray Damaso who accuses him of
sedition and heresy. He dies in prison having contracted pneumonia. His remains
are buried

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in the catholic cemetery in the town of San Diego but the hateful Fr. Damaso hires a
gravedigger to disinter his body to have him buried at the Chinese cemetery
because of his status as a heretic. The gravedigger, unwilling to make the long
journey he instead throws the body into the lake, deciding that it would make a
more honorable final resting place than the Chinese cemetery

Crispín
A young lad studying to be a church caretaker, he together with his brother
Basilio, ceaselessly work to send support money for their beleaguered mother, Sisa.
Crispín is blamed for stealing money from the church coffers by the head sexton
and is kept a virtual prisoner until the debt is paid. On the night that he and his
sibling were to visit their mother the head sexton forbids them, keeping them until the
curfew, effectively barring the brothers from travelling. Crispín reasons out to the
head sexton, it infuriates him and he proceeds to drag the young boy away to
beat him. He is never seen again afterwards, and one can assume that he has died
at the hands of the cruel head sexton.

Basilio
Eldest of Sisa’ brood, he, like his younger brother are sextons in training. Basilio
makes a desperate run for their home the night Crispín is dragged away. He
attempts to locate his younger brother the day after but his search efforts come up
fruitless. The following day the Civil Guard comes looking for him and his brother.
Fearing for his life he makes a mad dash for the forest where he goes into hiding,
living with kind family until Christmas Eve where he planned to return to his mother.
When he finally locates Sisa, but learns that the poor woman has gone mad from
grief and is thusly unable to identify her son. He follows her to the forest where she
regains her wits temporarily recognizing her son, and then dies from the shock.

Father Salví
A younger, more cunning Spanish priest who assumes control over Fr. Damaso’s
post as friar curate of San Diego; he is in many regards more dangerous that his
precursor as he is a more canny strategist who knows how to leverage the multiple
dirty little secrets each of the members of San Diego’s high society circle has.

Captain Tiago (Don Santiago de los Santos)

Capitan Tiago is a rarity in that he is a wealthy native-born Filipino socialite;
he keeps close ties with high-ranking members of the Catholic Church, despite
actually having no love for them. His primary concern is to marry off his daughter,
the lovely Maria Clara, to an affluent man from an influential family. This is one of
the main reasons that he is quick to toss aside his loyalties to Crisostomo Ibarra
when he is labeled a subversive. His predilection for advantageous social pairings
makes him quick to assent to Linares as a potential new match for his daughter.

The Ensign
The nameless head of the Civil Guard of the township of San Diego; a man of
Spanish descent he is in a constant bitter feud with Fr. Salví as he has come to
hate the sly priest’s manipulations. In retaliation the ensign imposes curfews that
make it all but impossible for the citizens of San Diego to attend mass at the proper
schedule. A drunkard and a braggart, he is actually a cuckolded man married to a

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fiery, feisty, and foul-mouthed Filipina, Doña Consolación.

Doña Consolación
The pugnacious wife of The Ensign, Doña Consolación is an older,
cantankerous Filipina woman who constantly lectures her husband. Their fights are
the stuff of legend and it is an open secret that it is she, not her husband who
makes he decisions for the organization. She is described as an exceptionally
vulgar woman and exceedingly ugly almost bordering on caricature prompting the
less charitable members of the Civil Guard to facetiously call her “ The Muse of Civil
Guard.” Doña Consolación sees herself to be a person of great standing in society,
even if she is the only one who holds this opinion, and even if she is wholly Filipino
she feigns inability to speak Tagalog, her native dialect insisting instead on
speaking very poor, nearly pidgin Spanish.

Doctor Tiburcio de Espadaña

A fraud and a hustler, the Spaniard who calls himself Doctor Tiburcio de
Espadaña was actually a customs officer who was dismissed from his post shortly
after arriving in the Philippines. Despite having no medical experience or money he
travels to the countryside to posing as a doctor, charging extortionate fees for his
so-called services. His patients eventually catch wind of his schemes and he is
forced to relocate to another area where he is all but unknown. He finds his was to
San Diego and as luck would have it the unfortunate Maria Clara falls ill and he is
once again called to resume his duplicitous medical practice.

La Doctora Victorina de los Reyes de Espadaña

A brazen and determined Filipina social climber Doña Victorina is the spouse
of the counterfeit doctor, Tiburcio de Espadaña. She well past her prime and relies
on garish make-up to carry on a façade of youth. Her tastes in fashion are
mercurial as are her patterns of speech, mimicking the speech and manner of dress
of members of high society. An accomplished hustler herself it is she that devises
that Dr. Tiburcio treat Maria Clara as well as matching her up with his nephew
Linares.

Lt. Guevara
A morally upright man of Spanish descent who holds both Crisostomo Ibarra
and the late Don Rafael in high esteem, he is also the lieutenant of the Civil Guard.
He is one of the few who openly supported the Ibarra’s and was vocal about his
dislike of Fray Damaso’s control. He was the one who informed Crisostomo Ibarra of
the fate of his father and how Fr. Damaso was involved in his death.

Linares
Dr. de Espadaña’s nephew, a respectable young Spanish man, quite gifted
and possesses a law degree; a near polar opposite of his uncle, a matter that
endears him to his uncle’s social-climbing wife.

The Schoolmaster
A teacher that Don Rafael housed thus allowing him to suitably attend to the
task of instructing students; he informs Crisostomo Ibarra of the sorry state of
education of San Diego since the passing of his father. The friars closely watch the

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material being taught in the school, forbidding him from teaching Spanish, even if
there was an edict stating that Spanish must be taught. The Schoolmaster is
grateful to the Ibarra family but he expresses no optimism that he’d make headway
in getting any lasting educational reforms happen.

Don Filipo (Filipo Lino)

Don Filipo Lino is a representative of the younger, less religiously shackled
generation of movers and shakers in San Diego, he also serves as the vice mayor of
the town. He despises the idea of spending lavish amounts of money on the
numerous feast days that mark the religious calendar seeing it as both wasteful and
burdensome to the citizens as it often puts them under great financial stress, may
even going under debt just to be able to celebrate. His words however fall on
deaf ears as he is only deputy mayor---the Mayor, his commanding officer---is a
dedicated follower of the Catholic church and the de facto mouthpiece of the
friars.

Sisa
The long-suffering mother of sextons in training Crispin and Basilio, she goes
mad upon the loss of her sons. Impoverished and married to a violent drunkard her
sons were the only ray of sunshine in her life. She wanders the town, clothes tattered
and hair disheveled, calling out for her sons. When she actually does meet Basilio
she cannot recognize him but when her wits do return she dies from surprise and
sudden joy.

Fr. Sibyla
A priest serving in the Binondo district in the city of Manila, Fr. Sibyla serves as
a foil to the otherwise largely corrupt Fray Dámaso and the perverse Fray Salví as
he is rational and calm. Fr. Sibyla is an adept and shrewd orator who takes
obvious delight in antagonizing the pompous Fr. Dámaso at Ibarra’s return party.

The Gravedigger
A cemetery worker who exhumes Don Rafael’s remains upon the insistence of Fr.
Damaso; moved by pity and laziness he dumps Don Rafael’s body in the lake
seeing it as a more fitting resting place for such a respected man. Ibarra grills him,
anxious for information about his father.

SYMBOLISMS IN THE NOLI

Noli Me Tangere intends to depict the real conditions of the Filipino life under
the Spanish rule. Mainly because of the rampant corrupt acts of the Spanish
officials and friars, the way of living of the Filipinos during that time had been
backward, anti-intellectual and anti-progressive, up to the point that the country
was not in any way catching up on the developments of the so-called Age of
Enlightenment. As Rizal introduced the novel to his friend, Ferdinand Blumentritt, he
wrote, “The novel is the first impartial and bold account of the life of the Tagalogs.
The Filipinos will find in it the history of the last ten years” (Noli Me Tangere, n.d.).

The Schoolhouse
More than just an edifice for learning the schoolhouse has become a symbol

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of empowerment and freedom. Having received an education abroad, Ibarra does
not bow down to the priests and is all but immune to the threat of
excommunication.

Crispin and Basilio

These characters represent the opposite end of the spectrum of not having
received education. The suffering they are subjected is due largely to their
ignorant over dependence on the church. They are open to abuses because they
have been conditioned to unquestioningly follow the church leaders.

Tinola and betel nut parcels served at a fancy, formal gathering

Tinola is a thin, rustic soup-like dish made with boiled chicken, ginger, and
unripe papayas served in the Philippines--common, everyday fare. Betel Nut parcels
are made of pepper leaves, sliced betel nuts, and an acrid paste of lime, typically
chewed by rural workers in the Philippines and other countries in South-East Asia.
These items are typically associated with rural austerity and bucolic sensibilities
that aren't befitting of such a high society gathering. These food items are symbolic
of the wide variety of party-goers that have made their way into Crisostomo
Ibarra's welcoming party: social climbers and sycophants, hustlers, and the
intellectuals of the day all under one roof.

Capitan Tiago
Capitan Tiago is the in-novel embodiment of the Philippine government
during the Spanish colonial era. There were native Filipino participating in civil
government in those days, however, many of them tended to be mere figureheads,
serving more as a mouthpiece for the Spanish Cortés. Capitan Tiago, like the
Philippine government, also shares this unflattering characteristics: powerless and
silently enduring of the indignities he suffers at the hands of the Catholic priests
that eat at his table and rape his wife.
Capitan Tiago also represents the rich Filipinos who opted to be allies (as in
‘tuta’) of Spanish officials and friars just to preserve their wealth and political
position.

Elias and Ibarra

The two characters Elias and Ibarra symbolize the two contrasting means by
which political reforms are to be achieved. Elias, the mysterious insurgent, who
represents political reforms achieved through bloody revolution and his polar
opposite, Ibarra, who represents political reforms achieved through civil discussions.
Through these two characters the ethics of governance are discussed at length
and as the novel progresses the circumstances that happen to them continue to
shape their political outlook--so much so in fact that by the end of the novel the
two have all but traded their political stance on revolution and social reform.

Maria Clara
Maria Clara symbolizes the nation of the Philippines under Spanish rule. She is
also the culture caricature and in-novel criticism of the novelist of the typical
Filipino woman of the age. Maria Clara is the product of the exploitation of a
Spanish priest and the failure of her Filipino father to defend his wife's honor. These
conditions parallel the Philippines: like Maria Clara the Philippines is a nation born

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from the exploitations of the Spanish colonial government and the inability of the
Filipino people to defend it's sovereignty. She also embodies everything that the
author finds wrong about the typical Filipino woman of the time--timid, no strong
convictions, focused solely on domestic and church concerns, and blindly devoted
to her parents and guardians. As Ibarra's fiancée, she also stands for the
powerless Filipina then. Patterned after Leonor Rivera, Rizal's ‘true love,’ Maria
Clara’s character also personifies some ideal Filipina—loving and unwavering in
their loyalty to their respective spouses.

Crisostomo Ibarra
He represents the small group of Filipinos who had a chance to study abroad
and dreamt of improving the country. Like Jose Rizal, Ibarra wanted education for
Filipino children, hence his plan to construct a public school in San Diego.

Father Damaso
This Spanish friar corresponds to wicked but ironically respected priests. His
character is a reflection of the then rampant covert fathering of illegitimate children
by friars. In the novel, he is revealed to be the biological father of Maria Clara.

Pilosopo Tasio
This character symbolizes those whose ideas were advanced and wise but
are perceived by the uneducated as weird or lunatic. that It is said that Tasio’s
character was patterned after Paciano, Jose’s intelligent brother who also sought
reforms.

Sisa and her sons Crispin and Basilio

They epitomize a Filipino family oppressed by the Spanish authorities. Through
Sisa, Rizal illustrated a lack of concern in facing and resolving the problems that
confront the Filipino family - this was evident when Sisa lost her mental balance
upon learning what happened to her sons. She also symbolizes a typical Filipino
mother, fully-aware of her child’s attributes and willing to defend him/her no matter
what.

Doña Victorina
She represents some ambitious Filipinas who wanted to be classified as
Spanish, hence the putting on of heavy make-up. She despised everything Filipino
and imitated what was Spanish — an embodiment of a social climber and colonial
mentality.

Don Tiburcio
Doña Victorina’s husband stands for incompetent and unqualified Spaniards
who illegally practiced their supposed profession in the Philippines.

Padre Salvi
The curate who secretly harbors lust for Maria Clara, represents the seemingly
kind but in fact wicked Spanish friars. Don Rafael Ibarra, Ibarra’s father, epitomizes
the rich and at the same time virtuous and generous Filipinos during the Spanish
era.

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The School Master of San Diego
He symbolized intellectual disappointment during Rizal’s time. He wanted to
change the teaching methods so that more people will learn.

Don Rafael Ibarra

As Ibarra’s father, he symbolized a rich landlord with a social conscience. He
was sent to jail after helping a boy from an abusive Spanish tax collector.

Indeed, the novel’s characters represent the various kinds of people

inhabiting the country during the period of Rizal’s life. Do you still see these
characters in the present time?

REACTIONS TO NOLI
As expected, the Spanish officials and friars, especially the sensitive ones,
were furious by the contents of the Noli. Rizal’s friends and compatriots, on the
other hand, praised and defended the novel.
Non-Filipino defenders of the Noli include Rizal’s Austrian friend, Ferdinand
Blumentritt, and Dr. Miguel Morayta, statesman and history professor in Central
University of Madrid. Federico Faura, Rizal’s Jesuit professor, told the Noli’s author
that “everything in it was the truth,” but also foretold, “You may lose your head for
it.” Today, there are streets in Manila which were named after Morayta, Blumentritt,
and Faura. (The road ‘Morayta’ was already renamed, but is still more known to
many by its old name).
Even before Rizal went home after the publication of the Noli, his family had
been feeling the backlash produced by the novel. Using coded words, Paciano
wrote Rizal that a “storm” was “threatening Makiling.” “It is only waiting for time,” he
added, “It should not surprise those who know that this is time for typhoons” (Bantug,
p. 71). Later in history, Paciano would proudly translate the Noli into Tagalog.
During Rizal’s first homecoming in 1887, Governor General Emilio Terrero
summoned him to the Malacañang Palace a few days after his (Rizal’s) arrival.
Terrero told Rizal that Bernardino Nozaleda, the Archbishop of Manila, petitioned
to ban the Noli. The governor general asked Rizal for a copy of the Noli and found
noting ‘criminal’ in the book. He nonetheless assigned Lt. Jose Taviel de Andrade of
the Gurdia Civil to be Rizal’s bodyguard, fearing that Noli attackers would harm
the author.
Meanwhile, an ad hoc committee of the faculty of the University of Santo
Tomas formed at the request of Manila Archbishop Pedro Payo, found and
denounced Noli as ecclesiastically heretical, impious, and scandalous and
politically unpatriotic, subversive of public order, and harmful to the Spanish
government and its administration in the Philippines. The Permanent Commission of
Censorship led by Tondo cura Salvador Font similarly found the Noli to contain
subversive ideas against the Catholic Church and Spain and thus recommended
the absolute prohibition on the importation, reproduction, and circulation of the
book.
In Madrid, a newspaper article written by a Vicente Barrantes resentfully
attacked the Noli. Similarly, some members of the Spanish Cortes belabored the
novel through formal speeches labeling it as “anti-Catholic, Protestant, socialistic.”
Another attacker of Noli happened to be Rizal’s namesake, Jose Rodriguez,
an Augustinian priest who even took great pains to write eight anti- Noli pamphlets,

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 which were forcibly sold to church-goers. The arguments outlined in the pamphlets
were nonetheless logically addressed by an unexpected defender of the novel, the
Filipino theologian and priest, Vicente Garcia. Writing under the penname Justo
Desiderio Magalang, the priest countered the claim that Noli’s author was an
“ignorant man” by saying that Rizal was a graduate of universities in Spain and
was a recipient of scholastic honors. By sound inference, Garcia also answered
Rodriguez’ claim that those who read the Noli commit a mortal sin by concluding
that he (Rodriguez) therefore committed a mortal sin since he had read the novel.
Describing the effects of Noli, Rizal himself wrote, “My book made a lot of
noise; everywhere, I am asked about it. They wanted to anathematize me [‘to
excommunicate me’] because of it... I am considered a German spy … a Protestant,
a freemason, a sorcerer, a damned soul and evil.” (Rizal was indeed a freemason
but, of course, not the rest of the allegations.) In a letter to his friend Pastor Ullmer,
Rizal narrated, “… enemies burned my books, friends bought them for as much as
fifty pesos. Bookstores profited, but I got nothing.” Noli therefore is a classic case of
a black market profiting much from an ‘illegal’ product.
Rizal once received a letter dated February 15, 1888 which was comparable
to a death threat. The sender wrote in part, “If you… think you have a grievance,
then challenge us and we shall pick up the gauntlet, for we are not cowards like
you, which is not to say that a hidden hand will not put an end to your life.”
Ironically, the sender did not indicate his real name and just cowardly signed the
letter “A Friar”.

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 EL FILIBUSTERISMO

LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Describe the important characters in the novel and
what they represent.
2. Compare and contrast the characters, plot, and the
theme of the Noli and El Fili.
3. Evaluate the role of the youth in the development
and future of society.

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8 El Filibusterismo
This lesson will discuss Rizal’s second novel as the sequel to his Noli Me
Tangere. The alternative title of this sequel is The Reign of Greed. Paste a picture
(cut-out or print-out) in the box that would best describe how you define ‘greed.’
Write a brief explanation below to describe your symbol.

EL FILI’s DESCRIPTION
Rizal began writing El Filibusterismo in
October 1887 while he was in Calamba,
Laguna. In 1888, he revised the plot and
some chapters in London. Rizal continued to
work on his manuscripts in Paris. Then, he
moved to Brussels, Belgium where, the cost was
cheaper and there were less distractions so
he could focus on finishing the book. He finally
completed the book on March 29, 1891 in
Biarritz, France and was published in https://www.google.com/search?q=el+filibusterismoandsxsrf=ACYBGNQU0Pc_fLr-

September of that year in Ghent.

Oy6B62UPFrVPy1Mvug:1577932995600andsou
rce=lnmsandtbm=ischandsa=Xandved=2ahUKEwjCjrq98uPmAhVzwosBHU8fB6kQ_AUoAXoECBUQAwandbiw=1707andbih=

The novel is said to have been written

against the background of threats and oppressions that Rizal and his family
suffered because of the Noli and the so-called Calamba agrarian trouble.

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 According to history, (Ocampo, 2012) it was Rizal’s roommate in Belgium, Jose
Alejandrino, who canvassed the printing press for El Fili. He delivered the proofs
and revisions to F. Meyer Van Loo in Ghent, which is why, for his assistance, Rizal
gave him the El Fili’s corrected proofs and the pen used in doing the corrections.
Unluckily, these historical souvenirs were either lost or destroyed during the
revolution.
Alejandrino, who later became a general in the Philippine revolution, may
have been the first person to read the novel aside from the author but the honor of
being called ‘the savior of the Fili’ had been given to Valentin Ventura — Rizal’s
friend who partially financed the publication of the novel. Clearly, Ventura’s steal of
the title is another classic interpretation of the expression, “That’s what money can
do.”
At first, Rizal financed El Fili’s printing by placing his properties as collateral. In
a letter to Jose Basa dated July 9, 1891, he related: “For the past three months I
have not received a single centavo, so I have pawned all that I have in order to publish this
book. I will continue publishing it as long as I can; and when there is nothing to pawn I
will stop …”
However, Rizal’s next letter to Basa carried the sad news that the printing had
to be suspended due to lack of funds, and it was at this point that Valentin
Ventura came into the picture. If you can still recall, Ventura was one of the Filipinos
who promised to co-author Rizal’s Noli but ended up contributing nothing? In
retrospection, it can be assumed that Ventura was bothered by his conscience—
having known Rizal’s predicament, he offered his generous monetary assistance for
Rizal’s El Fili.
On the contrary, even with Ventura’s help, Rizal found it necessary to
fundamentally shorten the novel, erasing 47 whole pages from the 279-page
manuscript to save expenses. Thus, the printed El Fili, which came off the press by
mid-September 1891, turned out comprising only 38 chapters compared to the 64
of the Noli — contrary to his original plan to make a longer sequel.
For Ventura’s saving act, Rizal gave him the novel’s original manuscript, a pen,
and an autographed printed copy. In 1925, the Philippine government bought the
El Fili manuscript from Ventura for a large sum of 10, 000 pesos (Zaide,1984). At
present, it is now being kept in the National Library.

FILIBUSTERO DEFINED
Rizal had to define the word filibuster to his German friend Ferdinand
Blumentritt who did not understand his use of word in Noli Me Tangere . In a letter,
Rizal explained:
“The word filibuster is little known in the Philippines. The masses do not know it
yet. I heard it for the first time in 1872 when the tragic executions (of Gomburza)
took place. I still remember the panic that this word created. Our father forbade
us to utter it, as well as the words Cavite, Burgos (one of the executed priests), etc.
The Manila newspapers and the Spaniards apply this word to one whom they
want to make a revolutionary suspect. The Filipinos belonging to the educated
class fear the reach of the word. It does not have the meaning of freebooters; it
rather means a dangerous patriot who will soon be hanged or well, a
presumptuous man.”
By the end of the 19th century, the word filibuster had acquired the meaning
“subversive” in the Philippines, hence the book is about subversion.

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 Note that the ‘Filibusterismo’ in the novel’s title is derived from the simpler term
‘filibustero’, which contextually means subversive, dissident, revolutionary, seditious,
insurrectionary, and treasonous. Fittingly, Rizal dedicated the book to the memory
of the Gomburza, the three Filipino patriotic priests who were accused of being
‘ filibustero’ and thus executed. In his dedication, Rizal fearlessly declared his
conviction that the Spanish officials’ treatment of the priests’ case was unjust “as
[their] complicity in the Cavite Mutiny is not clearly proved”.
The dedication partly reads:
“To the memory of the priests, Don Mariano Gomez (85 years old), Don Jose
Burgos (30 years old), and Don Jacinto Zamora (35 years old). Executed in the
Bagumbayan Field on the 28th of February, 1872 … I have the right to
dedicate my work to you as victims of the evil which I undertake to combat…”
Rizal however made mistakes in indicating the ages of the priests and the
date of their execution. During their martyrdom on the 17th (not 28th) of February,
1872, Gomez was then 73 (not 85), Burgos was 35 (not 30) and Zamora was 37
(not 35). Like many other students today (especially men), Rizal was perhaps not
that good in memorizing historical details like dates and ages.
The foreword of the Fili indicated: “To The Filipino People and Their
Government”. The original manuscript also includes a “warning” and an “inscription”
on the title page written by the author’s friend, Ferdinand Blumentritt.
Given the reaction to his first book, Rizal tried to avoid allowing the second
one to fall into the hands of the Spaniards. He had after all written El Filibusterismo
not for the Spaniards but for the Filipino people to read. After distributing the
copies of the first edition to his friends in Europe, Rizal designated most of the
remainder to be sent to the Philippines. The books were first sent to his residence in
Hong Kong, to be smuggled to the Philippines by his friends. Upon shipment, the
copies were immediately seized by the authorities, making it a rare book overnight.

EL FILI IN BRIEF
The story in El Filibusterismo revolves around its main character Simoun who is
an affluent jeweler. Simoun is actually Crisostomo Ibarra of the Noli whom everyone
thought had been killed by the Guardia Civil at Laguna de Bay. He had in fact
escaped, fled to Cuba, become wealthy, and made connections with influential
Spanish officials. Upon his return to the Philippines after many years, he becomes
very influential as the governor general, who owes so much to him, consults him in
making decisions.
In reality however, everything Simoun does is just part of his grand plan to
take revenge against the Spanish officials and rescue Maria Clara from the
convent. Planning to stage a revolution, he smuggles arms and looks for followers,
mainly from the exploited and abused natives. One of his recruits is Basilio, the son
of Sisa, who with Capitan Tiago’s help was able to study in Manila. Simoun also
makes an alliance with the revolutionary group of Kabesang Tales, a former
‘ cabeza de barangay’ who suffered maltreatments from the hands of the friars.
Using his influence, Simoun encourages corruption, decadence, and more
oppressive government policies so that the citizens may become more infuriated.
Yet, the planned revolt one night was not carried out because Simoun, upon
hearing that Maria Clara died in the nunnery, decided not to give the signal for
the outbreak of the uprising.
Another plan was made some months later. At the venue of the wedding
reception of Juanito Pelaez and Paulita Gomez, Simoun planted many

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explosives — enough to kill the invited guests, primarily the friars and government
officials. According to the plot, the big explosion shall be started by the gift he
would give to the newlyweds at the reception—a kerosene lamp with an explosive.
When the lamp flickers and someone turns the wick, it will result into a big explosion
that will become a signal to the revolutionary troops to simultaneously attack all
the government buildings in Manila.
During the reception, Simoun gives his gift to the newly-weds. Before hurriedly
leaving the venue, he leaves a piece of mysterious paper bearing the message
“You will die tonight” signed by Juan Crisostomo Ibarra.
Meanwhile, Isagani, the rejected lover of Paulita, is standing outside the
reception. His friend Basilio tells him to leave the place because the lamp will soon
blow up.
When Father Salvi identifies the handwriting in the note and confirms that it
was indeed Ibarra’s, the guests begin to panic. When the lamp flickers, Father Irene
tries to turn the wick up. But Isagani, wanting to save Paulita’s life, rushes into the
house, grabs the lamp, and throws it into the river where it explodes.
Simoun’s revolutionary plot was thus known and he is thus hunted by the law
enforcers. He managed to escape but was seriously wounded. Carrying his jewelry
chest, he finds shelter in the home of Padre Florentino by the sea. Learning of his
presence in the house of the priest, the lieutenant of the Guardia Civil informs Padre
Florentino that he will come in the evening to arrest Simoun.
Simoun then takes poison that he would not be caught alive. As the poison’s
effects start to take toll on his body, he confesses to Florentino his true identity and
his plan of revenge through bloody revolution. After the emotional and agonizing
confession of the dying man, the priest absolves the dying man from his sins, saying:
“God will forgive you Señor Simoun. He knows that we are fallible. He has seen that
you have suffered … He has frustrated your plans one by one … first by the death
of Maria Clara, then by a lack of preparation, then in some mysterious way. Let us
bow to His will and render Him thanks!”
The story ends with the priest throwing Simoun’s treasures into the sea so that
they would not be used by the greedy. The priest hopes that when the right time
comes, they would be recovered and used only for the good.

PREMISES OF EL FILI
In actual fact, the El Filibusterismo is a continuation of the Noli Me Tangere,
which still exposes the real picture of the Filipino society at the hands of the
Spanish government officials. Issues concerning socio-political activities that were
mentioned in the Noli are also dealt with in its sequel such as the abuses and
hypocrisy of the members of the Spanish Catholic clergy, superstitions disguising as
religious faith, the need for reform in educational system, the exploitation and
corruption of government officials, and the pretenses of some social-climbing
Filipinos and Spaniards.
What sets El Fili apart from Noli is that it offers various means (ideal for Rizal)
of attaining social reform. There were dialogues and incidents that seemed to
suggest the apparent unlikelihood of any radical socio-political change. The main
character’s persistence to push through with the rebellion, on the other hand,
seemed to suggest that independence is attainable through revolution. However,
the closing chapters rather imply that freedom must be attained without bloodshed
as the story ends with the failure of Simoun’s planned uprising.
The ending, some scholars explain however, should not be interpreted as

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Rizal’s categorical stand against revolution. In fact, Rizal can be said to be
against unprepared and disorganized rebellion of an uneducated people, which
could have a slight chance of victory. It is important to note that Rizal once
commented that an upright, patriotic, and selfless individual like Noli’s Elias would
be a viable revolutionary leader. If truth be told, Rizal was said to have confessed
that he seriously regretted having killed Elias instead of Ibarra. These seem to prove
that Rizal, though practically promoting the attainment of reforms peacefully, also
advocated the idea of armed revolution under some conditions. Intelligent as he is,
what Rizal would never subscribe to is the “ useless spilling of blood,” but not the
uprising as such.

CHARACTERS AND IMAGERIES OF EL FILI

A number of other characters from the Noli reappear in this second novel. As
the El Fili aims to focus on attacking the Spanish corruption, greed, exploitation
and injustice, Rizal did not spare his fellow Filipinos from his harsh criticism of the
regime. He condemned them for their greed, corruption, hypocrisy, and cowardice,
which contributed so much to the abuses of the civil guards and friars. These
personalities are shown in the more important characters that can be interpreted
symbolically.

Simoun
He is Crisóstomo Ibarra in disguise, presumed dead at the end of Noli Me
Tangere and has returned as the wealthy jeweler Simoun. He appears to be
tanned, with sparse beard, long white hair, and large blue-tinted glasses. His
manners were described to be crude and confrontational, presenting an arrogant
elitist on the outside but secretly plans a violent revolution in order to avenge
himself for his misfortunes as Crisóstomo Ibarra, as well as hasten Elias' reformist
goals.
He could represent the portion of the Filipino society who got tired of the
oppressors’ rule, desperately wanted to overthrow the said rule at all cost.
Because of his past failures and disappointments, he turned cynical and
revolutionary but had no systematic plan for the new society, if the old one is
overthrown.

Basilio
Known to be the son of Sisa and another character from Noli Me Tangere, he
is now an aspiring and so far successful physician on his last year at the University
in El FIli , waiting for his license to be released upon his graduation. After his mother's
death in the Noli, he applied as a servant in Captain Tiago's household in
exchange for food, lodging, and being allowed to study. Eventually he took up
medicine, and with Tiago having retired from society, he also became the manager
of Tiago's vast estate. He is a quiet, contemplative man who is more aware of his
immediate duties as a servant, doctor, and member of the student association than
he is of politics or patriotic endeavors. His sweetheart is Juli, the daughter of
Kabesang Tales whose family took him in when he was a young boy fleeing the
Guardia Civil and his deranged mother.
Aware of the rampant injustices and cruelty against his own family, he still
remains hostile to any revolution. As a medical student, he is that educated Filipino
who has become numbed and ignorant of the well-being of his fellow Filipinos and
his country because of his brutal experiences in the past.

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Isagani
He is Basilio's friend and is described as a poet, taller and more robust than
Basilio although younger. He is the nephew of Padre Florentino, but is also rumored
to be Florentino's son with his old sweetheart before he was ordained as a priest.
During the events of the novel, Isagani is finishing his studies at the Ateneo
Municipal and is planning to take medicine. A member of the student association,
Isagani is proud and naive, and tends to put himself on the spot when his ideals
are affronted. His unrestrained idealism and poeticism clash with the more practical
and mundane concerns of his girlfriend, Paulita Gomez. When Isagani allows himself
to be arrested after their association is outlawed, Paulita leaves him for Juanito
Peláez. In his final mention in the novel, he was bidding goodbye to his landlords,
the Orenda family, to stay with Florentino permanently.
His sense of unproven and unpredictable idealism symbolizes the educated
Filipino youths at that time. He may be inspired by his ideals for his country but at
crucial moments, he unconsciously forgets those ideals for selfish reasons.

Captain Tiago
Also a character in the Noli, he had several landholdings in Pampanga,
Binondo, and Laguna, as well as taking ownership of the Ibarras' vast estate, too.
However, he fell into a depression following María Clara’s entry into the convent. He
alleviated this by smoking opium, which quickly became an uncontrolled vice,
exacerbated by his association with Padre Írene who regularly supplied him with
the substance. Tiago hired Basilio as a capista, a servant who was given the
opportunity to study as part of his wages. Tiago died of shock upon hearing of
Basilio's arrest and Padre Írene's embellished stories of violent revolt.

Don Custodio
He is Custodio de Salazar y Sánchez de Monteredondo, a famous
"contractor" who was tasked by the Captain-General to develop the students
association's proposal for an academy for the teaching of Spanish, but was then
also under pressure from the priests not to compromise their prerogatives as
monopolizers of instruction. Some of the novel's most scathing criticism is reserved for
Custodio, who is portrayed as an opportunist who married his way into high
society, who regularly criticized favored ideas that did not come from him, but was
ultimately, laughably incompetent in spite of his scruples.
As an average, unqualified Spanish official who holds several positions in the
country, he does not welcome any idea from others. In the novel, Rizal portrayed
him as one who finds pleasure in developing a feeling of inferiority among the
people.

Maria Clara
Symbolically speaking, she represents the friar-dominated Filipino culture,
which, at that time, is ripe for revolution. After suffering from untold physical and
spiritual abuse for at least 13 years, Maria Clara dies — hence, there was no
eventual union between Simoun and Maria Clara, not even meeting together since
they parted 13 years ago (because Simoun was not permitted to do so).

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Kabesang Tales
Also known as Telesforo Juan de Dios, a former kabesa of Barrio Sagpang in
Tiani. He was a sugarcane planter who cleared lands he thought belonged to no
one, losing his wife and eldest daughter in the endeavor. When the Dominicans took
over his farm, he fought to his last money to have it retained in his possession. While
his suit against the Dominicans was ongoing, he was kidnapped by the bandits
while he was out patrolling his fields. Having no money to pay his captors, his
daughter Juli was forced to become a maid in exchange for her mistress paying his
ransom. When his son Tano was conscripted into the Guardia Civil, Tales had no
money (again) to pay for Tano's exclusion from the draft. When Tales lost the case,
he not only lost his farm but was also dealt with a heavy fine. He later joined the
bandits and became one of their fiercest commanders. Tandang Selo, his father,
would later on join his band after the death of Juli.
He embodied those who join the bandits for personal revenge after suffering
from the maltreatments caused by the friars.

Juli
Her full name is Juliana de Dios, the girlfriend of Basilio, and the youngest
daughter of Kabesang Tales. When Tales was captured by bandits, Juli
petitioned Hermana Penchang to pay for his ransom. In exchange, she had to work
as Penchang's maid. Basilio ransomed her and bought a house for her family. When
Basilio was sent to prison, Juli approached Tiani's curate, Padre Camorra, for help.
When Camorra tried to rape her instead, Juli jumped to her death from the church's
tower.
She symbolized love for honor and chastity when she took her own life instead
of submitting her womanhood to Fr. Camorra.

Placido Penitente
Another young student who desires to go abroad for a better life. Upon
learning about Simoun’s planned revolt, he got so scared that he was undecided
whether to join or not. He is that part of the Philippine society who does not have
a sense of nationalism or social conscience.

THE SEMBLANCE OF NOLI AND EL FILI

Both novels portray an exposure of the ills of the Spanish authorities. In
depicting the social conditions in the country, the use of satires and caricatures
were very evident, although El Fili is more serious, less humorous and more bitter in
its treatment of the situations.
The suffering of the native Filipinos from the cruelty and exploitation of the
colonizers were very much depicted in the Noli. On the other hand, there is
awakening in El Fili wherein the natives were described to be at the brink of
a rebellion as revolutionary forces have been formed.
In general, El Fili presents a more miserable representation of the country
under the Spanish regime. The novel is more radical and revolutionary — it has less
idealism and romance as compared to the Noli. The El Fili manifests Rizal’s more
mature and less hopeful attitude toward the socio-political situation in the country.
The novel’s poor outlook and more tragic mood can be attributed to the
persecutions and sufferings that Rizal and his family experienced from the Spanish
friars and officials in the years he was writing the novel.
Nevertheless, the sufferings caused by the Spaniards to the Rizal family is not

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a matter of revenge in the El Fili. Rizal wrote to Blumentritt: “I have not written in it
[Fili] any idea of vengeance against my enemies, but only for the good of those
who suffer, for the rights of Tagalogs ..."
Some of Rizal’s friends like Blumentritt and Graciano Lopez Jaena expressed
that the El Fili was more superior than Noli. Apparently, Rizal himself also believed in
the superiority of the El Fili. When its printing had to be stopped for lack of funds,
he wrote to Basa: “It is a pity because it seems to me that this second part [ El Fili] is
more important than the first [ Noli].”
After the publication of the El Fili, Rizal appeared to have a change of heart.
In his October 13, 1891 letter to Marcelo Del Pilar, he said: “I appreciate what you
say about my work and I value your opinion highly that considered my Filibusterismo
inferior to the Noli. I, too frankly, without irony or words with a double meaning,
share your opinion. For me, the Filibusterismo as a novel is inferior to the Noli… You
are the first one to tell me the truth and I agree with you. This flatters me as it
proves that I still know how to judge myself. “
Indeed, the El Filibusterismo is a novel about a failed revolution as organized
by Simoun. His return to the Philippines was to encourage corruption in the
government using his wealth and influence in order to provoke the people take a
stand against the Spanish regime.
Rizal, through Simoun, realized that it is only through independence that the
Filipinos will be eased of their miseries under the colonizers. This was manifested in
his conversation with Basilio that said:
“Instead of aspiring to be a mere province, aspire to be a nation, develop an
independent, not colonial mentality. There are no tyrants where there are no
slaves.
Basilio’s reply was: “Science can redeem man from social and other reforms of
persecution”
Simoun’s dispute was: “Patriotism will always be a virtue in oppressed people.”
During Simoun’s dying moment, he uttered the words, “Why has God
God forsaken me? Is not God justice? Is it God’s will that the Philippines remain under its
present condition?”
Through Fr. Florentino, Rizal spoke of how independence should be won. Fr.
Florentino responded,
“If our country is someday to be free, it will not be through vice, it will not be
through the corruption of its sons...Redemption presupposes virtue; virtue,
sacrifice; and sacrifice, love!

Hence, Rizal’s message was very clear: Filipinos should be courageous enough
to protest and proclaim their rights. They have to be willing to sacrifice in the face
of oppression and tyranny — only then can they be deserving of the independence
that they desperately want to attain.
According to Guerrero (1998), Rizal was a reluctant revolutionary. He
believed in independence as a solution to the sufferings of the many Filipinos under
the Spanish rule but he hesitated and backed down. One explanation seemed
logical: To Rizal, the Filipinos during his time were not yet ready for a revolution.
Similarly, they were not ready for independence. They were still unworthy of
independence because they have not yet learned to prioritize the common good
over their personal gain. The Filipinos were not yet ready to become a nation. For
Rizal, God will provide the means — be it a revolution or a peaceful separation

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 from Spain — but they need education, exemplary lives and the willingness to
sacrifice for other people.

RIZAL AFTER FILI

After the publication of El Fili, Rizal gave up on the idea that peaceful
liberation is possible for the Philippines. In his letter to Blumentritt in 1887, he wrote,
“peaceful struggle will just remain a dream, considering that Spain had not learned
the lesson of her former colonies in South America” (Guerrero, 1998).
Rizal then became a separatist upon realizing that reforms will no longer be
granted by Spain. Unlike other separatists, Rizal is exceptional as he learned to
leave the attainment of independence to God.
Subsequently, Rizal was bitterly attacked by his fellow reformers in Madrid.
This can be accounted for by the very radical and revolutionary tone of the
novel, which renounced the propaganda campaign for peaceful reforms and
assimilation. As a result, Rizal decided to end his connection with the
propagandists in Madrid and opted to return to the Philippines to share the
misfortunes of his family.

The Life and

Works of Jose
Rizal El Filibusterismo

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 THE PHILIPPINES:
A Century Hence

LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Assess Rizal’s writings.
2. Evaluate the value of understanding the past.
3. Frame arguments based on evidence.

118 The Life and Works of Jose Rizal The Philippines: A Century Hence

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9 The Philippines: A Century Hence
If you are to describe the Philippines a century after Rizal’s time, how will it
look like? Make a collage below that would best describe the country 100 years
later.

119 The Life and Works of Jose Rizal The Philippines: A Century Hence

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 Rizal’s “Filipinas Dentro De Cien Años” (translated as
“The Philippines within One Hundred Years” or “The Philippines
A Century Hence”) is an essay meant to forecast the future of
the country within a hundred years. This essay, published in
La Solidaridad of Madrid, reflected Rizal’s sentiments about
the glorious past of the Philippines, the deterioration of the
Philippine economy, and exposed the foundations of the
native Filipinos’ sufferings under the cruel
Spanish rule. More importantly, Rizal, in
the essay, warned Spain as regards the
catastrophic end of its domination – a
reminder that it was time that Spain Rizal’s “Filipinas Dentro De Cien Años” published
realizes that the circumstances that as a booklet. Taken from: https://www.google.com/search?q=filip
inas+dentro+de+cien+a%C3%B1os andsxsrf=ACYBGNQnd6_f_X9BP9Cc3

contributed to the French Revolution _f3QFYQ9UefEw:1578114058773andsource=lnmsandtbm=ischandsa=Xan

dved=2ahUKEwiWlI3_lOnmAhUxGaYKHbl3D4sQ_AUoAXoECBcQAwandb
iw=1707andbih=821#imgrc=PlvPS8n2b9FWNM:

could have a powerful effect for her on

the Philippine islands.
Part of the purpose in writing the essay was to
promote a sense of nationalism among the Filipinos – to
awaken their minds and hearts so they would fight for their
La Solidaridad, the newspaper which
serialized Rizal’s Filipinas Dentro De Cien rights.
Años Taken from https://www.google.com/search?q=la+
solidaridadandsxsrf=ACY BGNQVgpzgtygybMy6P_pY6U87gb
U2wQ:1578114005261and

CAUSES OF MISERIES
ource=lnmsandtbm=ischandsa=Xandved
=2ahUKEwjqiMvllOnmAhU 8yosBHUatDIQ_AUoAXoECB

The essay started by analyzing the various causes of the

desolations suffered by the Filipino people (as enumerated in The Philippines a
Century Hence: Summary and Analysis, n.d.):
1. Spain’s implementation of her military laws
Because of such policies, the Philippine population decreased
significantly. Poverty became more widespread, and farmlands were left to
wither. The family as a unit of society was neglected, and overall, every
aspect of the life of the Filipino was retarded.

2. Deterioration and disappearance of Filipino indigenous culture

When Spain came with the sword and the cross, it began the gradual
destruction of the native Philippine culture. Because of this, the Filipinos
started losing confidence in their past and their heritage, became doubtful
of their present lifestyle, and eventually lost hope in the future and the
preservation of their race. The natives began forgetting who they were –
their valued beliefs, religion, songs, poetry, and other forms of customs and
traditions.

3. Passivity and submissiveness to the Spanish colonizers

One of the most powerful forces that influenced a culture of silence
among the natives were the Spanish friars. Because of the use of force and
intimidation, unfairly using God’s name, the Filipinos learned to submit
themselves to the will of the foreigners.

The question then arises as to what had awakened the hearts and opened
the minds of the Filipino people with regards to their plight. Eventually, the natives
realized that such oppression in their society by foreign colonizers must no longer
be tolerated.

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 One question that Rizal fosters in this essay is whether or not Spain can
indeed inhibit the growth and development of the Philippines. Despite the abuses,
corruption, and deterioration brought by the colonizers, Rizal was optimistic that
there will still be progress for the motherland eventually. For this, he made the
following arguments:
1. Keeping the people uneducated and ignorant had failed.
National consciousness had still awakened, and great Filipino minds still
emerged from the rubble.
2. Keeping he people impoverished also came to no avail. On the
contrary, living a life of eternal destitution had allowed the Filipinos to act
on the desire for a change in their way of life. They began to explore
other horizons through which they could move towards progress.
3. Exterminating the people as an alternative to hindering progress did
not work either. The Filipino race was able to survive amidst wars and
famine, and became even more numerous after such catastrophes. To
wipe out the nation altogether would require the sacrifice of
thousands of Spanish soldiers, and this is something Spain would not
allow.

Rizal concluded therefore, that Spain, had no means to stop the progress of
the country. What needs to be done is to change her colonial policies so that
they would suit the Philippine society and to the rising nationalism of the people.

RIZAL’S FORECAST
What will become of the Philippines within a century? Will they continue to be
a Spanish Colony? Spain was able to colonize the Philippines for 300 years
because the Filipinos remained faithful during this time, giving up their liberty and
independence, sometimes stunned by the attractive promises or by the friendship
offered by the noble and generous people of Spain.
Initially, the Filipinos see them as protectors but sooner, they realize that they
are exploiters and executers. So if this state of affair continues, what will become of
the Philippines within a century? One, the people will start to awaken and if the
government of Spain does not change its acts, a revolution will occur. But what
exactly is it that the Filipino people like? 1) A Filipino representative in the Spanish
Cortes and freedom of expression to cry out against all the abuses; and 2) To
practice their human rights. If these happen, the Philippines will remain a colony of
Spain, but with more laws and greater liberty. Similarly, the Filipinos will declare
themselves ’independent’.
Note that Rizal only wanted liberty from Spaniards and not total separation.
In his essay, Rizal urges to put freedom in our land through peaceful negotiations
with the Spanish Government in Spain.
Rizal was confident as he envisioned the awakening of the hearts and
opening of the minds of the Filipino people regarding their plight. He ‘prophesied’
that the Philippines will be successful in its revolution against Spain, winning their
independence sooner or later. Though lacking in weapons and combat skills, the
natives waged war against the colonizers and in 1898, the Americans wrestled with
Spain to win the Philippines.
Years after Rizal’s death, the Philippines attained its long-awaited freedom —
a completion of what he had written in the essay, “History does not record in its
archives any lasting domination by one people over another of different races, of diverse

121 The Life and Works of Jose Rizal The Philippines: A Century Hence

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usages and customs, of opposite and divergent ideas. One of the two had to yield and
succumb.”
Indeed, the essay, The Philippines a Century Hence is as relevant today as it
was when it was written over a century ago. Alongside Noli Me Tangere and El
Filibusterismo, Rizal shares why we must focus on strengthening the most important
backbone of the country – our values, mindsets, and all the beliefs that had
shaped our sense of national identity.
Additionally, the essay serves as a reminder that we, Filipinos, are historically
persevering and strong-minded. The lessons learned from those years of
colonization were that all those efforts to keep people uneducated and
impoverished, had failed. Nationalism eventually thrived and many of the
predictions of Rizal came true. The country became independent after three
centuries of abusive Spanish rule and five decades under the Americans.

CHALLENGES THAT CONFRONT THE FILIPINOS

The question now lies on whether or not we, Filipinos, are truly independent.
Are we really free when there is continuing control of our economy by an elite
oligarchy, not to mention, the widening gap between the rich and the poor? To
quote Rizal in his in El Filibusterismo who said, “Why independence if the slaves
today become the tyrants of tomorrow?” is to have second thoughts about the kind
of independence that we have at present. In addition, there is failure of the family,
the educational system and political leaders in terms of instilling national discipline
and love of country.
A number of analysts have pointed out some flaws in our national character
that hinder our desired visions such as competitiveness. These include mindsets like
lack of appreciation of importance of adhering to the rule of law and maintaining
high standards of excellence. Prevailing attitudes like “puwede na” or “bahala na”
only foster mediocrity in a global setting where attributes of precision and critical
thinking are needed.
As stated by Braid (2017) in her article, “The creeping autocracy and our
inability to exercise full control over our national sovereignty require public awareness,
courage, and a strong sense of national identity. But being a people divided and
fragmented, a great challenge to governance is being able to help citizens connect with
their communities. There are opportunities lost such as using available communication
technologies – Internet and mobile technology to connect groups, to inform and educate,
to enable all of us citizens to discover the common ties we share. The delays we have
faced in our peace talks are indicators of our lack of resoluteness in taking risks and
meeting challenges of establishing a more peaceful and stable social order. The growing
social and income gaps are symptoms of our inability to forge a common bond with our
brothers and sisters in marginalized communities. How some of us can possibly endure
living in a most unequal community befuddles neighbors who live in more egalitarian
societies! We have failed to utilize available communication technologies in creating
innovations that would improve dialogue and close gaps between our fellow citizens and
the world outside. Instead, they have been used to create chaos and spread fake news. If
these statements appear to be indictments of the status quo, it is because we wish to help
establish a fairer, kinder society by reminding fellow citizens that our hope for survival
depends on each of us taking responsibility.”
What now, can you do for the country as a Filipino youth?

122 The Life and Works of Jose Rizal The Philippines: A Century Hence

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OTHER RELATED WRITINGS
Apart from Rizal’s essay on The Philippines: A Century Hence, he had also
penned several other brilliant writings that helped awaken the sense of
patriotism among the early Filipinos, which paved the way for Philippine Revolution.
Discussed briefly below are the two other timeless writings:

SOBRE LA INDOLENCIA DE LOS FILIPINOS

(The Indolence of the Filipinos)
This is said to be the longest essay written by Rizal, which was published in
five installments in the La Solidaridad, from July 15 to September 15, 1890. The
essay was described as a defense against the Spaniards who charged that the
Filipinos are inherently lazy or indolent. The Indolence of the Filipinos is said to be a
study of the causes why the people did not, as was said, work hard during the
Spanish regime. Rizal pointed out that long before the coming of the Spaniards,
the Filipinos were industrious and hardworking. The Spanish reign brought about a
decline in economic activities because of the following causes:
First, the establishment of the Galleon Trade cut-off all previous associations
of the Philippines with other countries in Asia and the Middle East. As a
result, business was only conducted with Spain through Mexico. Because of this, the
small businesses and handicraft industries that flourished during the pre-Spanish
period gradually disappeared.
Second, Spain also extinguished the natives’ love of work because of the
implementation of forced labor. Because of the wars between Spain and other
countries in Europe as well as the Muslims in Mindanao, the Filipinos were compelled
to work in shipyards, roads, and other public works, abandoning agriculture,
industry, and commerce.
Third, Spain did not protect the people against foreign invaders and
pirates. With no arms to defend themselves, the natives were killed, their houses
burned, and their lands destroyed. As a result of this, the Filipinos were forced to
become nomads, lost interest in cultivating their lands or in rebuilding the industries
that were shut down, and simply became submissive to the mercy of God.
Fourth, there was a crooked system of education, if it was to be considered
an education. What was being taught in the schools were repetitive prayers and
other things that could not be used by the students to lead the country to
progress. There were no courses in Agriculture, Industry, etc., which were badly
needed by the Philippines during those times.
Fifth, the Spanish rulers were a bad example to despise manual labor. The
officials reported to work at noon and left early, all the while doing nothing in line
with their duties. The women were seen constantly followed by servants who
dressed them and fanned them – personal things which they ought to have done
for themselves.
Sixth, gambling was established and widely propagated during those
times. Almost everyday there were cockfights, and during feast days, the
government officials and friars were the first to engage in all sorts of bets and
gambles.
Seventh, there was a crooked system of religion. The friars taught the naïve
Filipinos that it was easier for a poor man to enter heaven, and so they preferred
not to work and remain poor so that they could easily enter heaven after they
died.

123 The Life and Works of Jose Rizal The Philippines: A Century Hence

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 Lastly, the taxes were extremely high, so much so that a huge portion of what
they earned went to the government or to the friars. When the object of their labor
was removed and they were exploited, they were reduced to inaction.
Rizal admitted that the Filipinos did not work so hard because they were wise
enough to adjust themselves to the warm, tropical climate. “An hour’s work under
that burning sun, in the midst of pernicious influences springing from nature in
activity, is equal to a day’s labor in a temperate climate.” He explained, “violent work is
not a good thing in tropical countries as it would be parallel to death, destruction,
annihilation.” It can clearly be deduced from the writing that the cause of the
indolence attributed to our race is Spain: When the Filipinos wanted to study and
learn, there were no schools, and if there were any, they lacked sufficient resources
and did not present more useful knowledge; when the Filipinos wanted to establish
their businesses, there was not enough capital nor protection from the government;
when the Filipinos tried to cultivate their lands and establish various industries, they
were made to pay enormous taxes and were exploited by the foreign rulers.
However, it is also important to note that the indolence of the Filipinos did not
only stem from the many factors related to the Spanish colonizers. There are, how-
ever, other factors attributable to the Filipinos themselves and these are the follow-
ing:
1. The feeling of inferiority is very much prevalent among the Filipinos. This
paralyzes all possibilities for growth and development, giving the Filipinos a
tendency to give up without exerting extra effort.
2. With the antiquity of epics and legends in the country, the Filipinos have
the propensity to place all hopes on miracles. This is seen among the Filipinos who
lead a contemplative and lazy life while giving money to the Church in the hope of
miracles and wonderful future ahead.
3. The Filipinos have developed a lack of spirit to pursue lofty purposes. Since
we have been conditioned as an inferior race, Filipinos opt to conform to routine
activities up to the point that they no longer aspire to become greater individuals.
4. There is lack of national sentiment among many of us. Instead of being
proud of what the country has achieved, we sometimes tend to focus more on the
negative situations. As Rizal puts its, “A man in the Philippines is only an individual;
he is not a member of a nation.”

In conclusion to his Essay, Rizal emphasized on the need for good education
and liberty as the main solutions to achieving progress in the Philippines, and in
solving the problem of indolence.

LETTER TO THE YOUNG WOMEN OF MALOLOS

Jose Rizal’s legacy to Filipino women is embodied in his famous essay entitled,
“To the Young Women of Malolos,” where he addresses all kinds of women – mothers,
wives, the unmarried, etc. and expresses everything that he wishes them to keep in
mind.
On December 12, 1888, a group of 20 women of Malolos petitioned
Governor-General Weyler for permission to open a night school so that they may
study Spanish under Teodor Sandiko. Fr. Felipe Garcia, a Spanish parish priest in
Malolos objected. But the young women courageously sustained their agitation for
the establishment of the school. They then presented a petition to Governor Weyler

124 The Life and Works of Jose Rizal The Philippines: A Century Hence

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asking that they should be allowed to open a night school (Capino et al, 1977).
In the end, their request was granted on the condition that Señorita
Guadalupe Reyes should be their teacher. Praising these young women for their
bravery, Marcelo H. del Pilar requested Rizal to write a letter commending them for
their extraordinary courage.
Originally written in Tagalog, Rizal composed this letter on February 22, 1889
when he was in London, in response to the request of del Pilar. We know for a fact
that in the past, young women were uneducated because of the principle that they
would soon be wives and their primary career is to take care of the home and their
children. In this letter, Rizal yearns that women should be granted the same
opportunities given to men in terms of education.
The salient points contained in this letter are as follows:
1. The rejection of the spiritual authority of the friars – not all of the priests in
the country that time embodied the true spirit of Christ and His
Church. Most of them were corrupted by worldly desires and used worldly
methods to effect change and force discipline among the people.
2. The defense of private judgment
3. Qualities Filipino mothers need to possess – as evidenced by this portion
of his letter, Rizal is greatly concerned of the welfare of the Filipino children
and the homes they grow up in.
4. Duties and responsibilities of Filipino mothers to their children
5. Duties and responsibilities of a wife to her husband - Rizal states in this
portion of his letter how Filipino women ought to be as wives, in order to
preserve the identity of the race.
6. Counsel to young women on their choice of a lifetime partner

THE RESPONSIBILITIES OF FILIPINO MOTHERS TO THEIR CHILDREN

Rizal stipulates a number of important points in this portion of his letter to the
young women of Malolos. The central idea here, however, is that whatever a
mother shows to her children is what the children will become also. If the mother is
always kissing the hand of the friars in submission, then her children will grow up to
be minions and mindless fools who do nothing but do as they are told, even if the
very nature of the task would violate their rights as individuals.

QUALITIES MOTHERS HAVE TO POSSESS

Rizal enumerates the qualities Filipino mothers have to possess:
1. Be a noble wife - that women must be decent and dignified, submissive,
tender and loving to their respective husband.
2. Rear her children in the service of the state – here Rizal gives reference to
the women of Sparta who embody this quality. Mothers should teach their
children to love God, country and fellowmen.
3. Set standards of behavior for men around her - three things that a wife
must instill in the mind of her husband: activity and industry; noble behavior;
and worthy sentiments. In as much as the wife is the partner of her husband’s
heart and misfortune, Rizal stressed on the following advices to a married
woman: aid her husband, share his perils, refrain from causing him worry; and
sweeten his moments of affliction.

125 The Life and Works of Jose Rizal The Philippines: A Century Hence

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RIZAL’S ADVICE TO UNMARRIED MEN AND WOMEN
Jose Rizal points out to unmarried women that they should not be easily taken
by appearances and looks, because these can be very deceiving. Instead, they
should take heed of men’s firmness of character and lofty ideas. Rizal further adds
that there are three things that a young woman must look for a man she intends to
be her husband:
1. A noble and honored name
2. A manly heart
3. A high spirit incapable of being satisfied with engendering slaves.

SUMMARY
In summary, Rizal’s letter “To the Young Women of Malolos,” centers around five
major points (Zaide &Zaide, 1999):
1. Filipino mothers should teach their children love of God, country and
fellowmen.
2. Filipino mothers should be glad and honored, like Spartan mothers, to
offer their sons in defense of their country.
3. Filipino women should know how to protect their dignity and honor.
4. Filipino women should educate themselves aside from retaining their good
racial values.
5. Faith is not merely reciting prayers and wearing religious pictures. It is
living the real Christian way with good morals and manners.

In recent times, it seems that these qualities are gradually lost in the way
Filipino women conduct themselves. There are oftentimes moments where mothers
forget their roles in rearing their children because of the overriding idea of having
to earn for the family to supplement their husband’s income. Although there is
nothing negative about working hard for the welfare of the family, there must
always be balance in the way people go through life. Failure in the home cannot
be compensated for by any amount of wealth or fame.

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 JOSE RIZAL AND PHILIPPINE
NATIONALISM: Bayani
and Kabayanihan
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Interpret views and opinions about bayani and
kabayanihan in the context of Philippine history
and society.
2. Assess the concepts of bayani and kabayanihan
in the context of Philippine society.

131 The Life and Works of Jose Rizal Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan

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10 JOSE RIZAL AND PHILIPPINE NATIONALISM: BAYANI AND KABAYANIHAN
What is the first word that comes to your mind when you see the picture
below? Why do you say so? Explain your answer in not more than five (5) sentences.

https:// oogle.com/sea h?
q=AVENGERSandsxsrf=ACYBGNQTKMBBGMygXLujDO1gAxCAAooVjg:1578121013294andsource=lnmsandtbm=ischandsa=Xandved= 2ahUKEwjztaPzrunmAhX3w osBHeW-

Is the word you wrote above the

same as the first word that comes to
your mind when you see this picture?

https://www.google.com/search?q=national+heroesandsxsrf=ACYBGNQIeQZJWVPXE99xQmoR_Jk9mbOfmA:1578122138827andsource=lnmsandtbm= ischandsa=Xandved=2ahUKEwj6u_yLs-
nmAhUgyYsBHcS0B64Q_AUoAXoECBIQAwandbiw=1707andbih=821#imgrc=KwASVDIeUARaTM:

Write the first word that comes to your mind when you see this second picture and
explain why you think that word best describes the photo.

132 The Life and Works of Jose Rizal Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan

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 Rizal valued nationalism, patriotism and heroism ( kabayanihan). Serving as a
role model and inspiration to every Filipino, he has manifested versatility and
flexibility while sustaining a strong sense of moral uprightness. Indeed, he is our
national hero. But what exactly is the definition of the word, “hero”?

HERO vs. BAYANI

In mythology, a hero is someone who possesses great courage, strength, and
is favored by the gods. The Merriam-Webster Online Dictionary defines "hero" as "a
mythological or legendary figure often of divine descent endowed with great
strength or ability; an illustrious warrior; a person admired for achievements and
noble qualities; one who shows great courage.”
The Filipino counterpart, bayani, has a similar meaning but with some
contextual distinctions. Bayani is someone who fights with his ‘bayan’ or
community. The Vicassan's Dictionary (Santos, 1978) provides the following
meanings for bayani:"... hero, patriot ("taong makabayan"), cooperative endeavor,
mutual aid, a person who volunteers or offers free service or labor to a cooperative
endeavor, to prevail, to be victorious, to prevail ("mamayani"), leading man in play
(often referred to as the " bida"--from the Spanish for life, " vida"--who is contrasted
with the villain or "kontrabida" from the Spanish " contra vida", against life)” as cited
in Ocampo, 2016.
UP Diksiyonariyong Filipino (2001) gives three meanings for 'bayani': (1) a
person of extraordinary courage or ability; (2) a person considered to possess
extraordinary talents or someone who did something noble (" dakila ");
and (3) a leading man in a play (Ocampo, 2016).
The Vocabulario de la lengua Tagala by the Jesuits Juan de Noceda and
Pedro de Sanlucar (1755 and1860) lists these meanings for bayani:
"someone who is brave or valiant, someone who works towards a common task or
cooperative endeavor ("bayanihan") ( as cited in Ocampo, 2016).
History professor Ambeth Ocampo sees it significant that bayani comes a few
words under bayan, which is also defined as: "the space between here and the
sky." Bayan is also a town, municipality, pueblo, or nation, and can refer to people
and citizens ( mamamayan) who live in those communities, or those who originate or
come from the same place ( kababayan). Bayan (Ocampo, 2016) also refers to the
day (araw ) or a time of a day (malalim ang bayan) or even to the weather, good
or bad (masamang bayan). Ocampo, thus, concludes that "hero" and bayani do
not have the same meaning. Bayani is a richer word than hero because it may be
rooted in bayan as place or in doing something great, not for oneself but for a
greater good, for community or nation.

THE CHANGING FORMS AND DEFINITIONS OF BAYANI AND KABAYANIHAN

Anchored on the definitions given by old dictionaries, mga bayani may
historically (and profoundly) refer to those who contributed to the birth of a nation.
In the early times, heroes are the warriors and generals who serve their cause with
sword, distilling blood and tears; they are those, for the Filipinos, who served their
cause with a pen, demonstrating that the pen is as mighty as the sword to redeem
a people from their political slavery.
However, the modern-day bayani may refer to someone who contributes to a
nation in a global world.
In modern definitions, a Hero is: someone who has distinguished courage and
ability, someone who do good deeds for the greater good of others, and mostly

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works alone. One case in point is our Overseas Filipino Workers ( OFWs) — Filipinos
who are working in foreign countries who basically travel abroad in pursuit of
better employment to provide for the needs of their respective families in the
Philippines. The OFWs’ sacrifices play a vital role in the progress of the Philippines’
economic status — by remitting their savings back to the country, they help the
government in pulling up the economy through the overall dollar reserve. The
money that they send provides the much-needed hard currency, saving the country
from defaulting debt obligations. Aside from this, they also help stabilize the
Philippine Peso in relation to peso-dollar exchange, which in turn, contributes to the
country’s Gross National Product (GNP) growth. Truly, when they work abroad, they
are taking risks (pakikipagsapalaran ) and in recognition of their sacrifices, they are
named Bagong Bayani or “Modern-Day Heroes”, acknowledging their contributions
every December as the Month of Overseas Filipino Workers.
Many Filipino bayani have fought and died for the Philippines, some of which
are Jose Rizal, Andres Bonifacio, Apolinario Mabini, and many more. They can be
considered as traditional Bayani, someone who fought for the people of his
community and for their greater good, and died in exchange. But in our modern
world, does our country need a bayani who will sacrifice his/her life for the country?
Without a doubt, the concept of bayani and kabayanihan have evolved
through the years. To better understand this evolution, let us compare the notion
of OFWs as modern-day heroes to the early definitions of bayani. Its etymology is
explained in an online article entitled, “Ang Salitang Bayani sa Pilipinas” (n.d.) .
“Ang salitang “bayani” ay isang Austronesian na salita na dinala ng ating mga katutubo
sa ating bayan. Ang mga bayani ay ang mga mandirigma kung saan sila ay nangunguna sa
pagtatanggol ng pamayanan laban sa mga kinakaharap na mga kaaway at panganib. Ang ilan
sa mga diribatibo ng salitang bayani ay bajani, majani, bagabnim, bahani.
Sa kultura nating mga Pilipino, ang pagiging bayani ay nasusukat sa katapangan at sa
bilang ng napapatay na kaaway. May iba’t-iba itong antas. Ang mga antas na ito ay
kinikilala bilang: 1) Maniklad, ang pinakamababang uri ng bayani na nakapatay ng isa o
dalawang kaaway, karaniwang siya ay nakasuot ng putong na pula at dilaw; 2) Hanagan
naman kung tawagin ang nasa ikalawang antas, siya ay sumasailalim sa ritwal na kung saan
ay dapat siyang sapian ni Tagbusawa, ang diyos ng pakikidigma at kainin ang atay at puso ng
mga kaaway. Karaniwang nagsusuot ang mga ito ng pulang putong; 3) Kinaboan naman
kung tawagin ang makakapatay ng dalawampu hanggang dalawampu’t pito at karaniwang
nakasuot ng pulang pantalaon; 4) Luto naman kung tawagin ang makakapatay ng limampu
hanggang 100 na kaaway at karaniwang nagsusuot ng pulang jacket; 5) Lunugum naman
ang pinakapaborito ng diyos na si Tagbusaw dahil dito maipapakita niya ang kanyang
katapangan sa pakikipagdigma kung saan napatay niya ang kanyang kaaway sa sarili nitong
tahanan. Itim ang karaniwang suot ng mga ito.
Father of New Philippine Historiography and Pantayong
Pananaw (For-Us-From-Us Perspective) Proponent, Dr. Zeus A.
Salazar gives a different definition of the term bayani. In fact, he
believes that bayani is different from “heroes.” For him, “ang mga
bayani ay mga taong naglalakbay at bumabalik sa bayan… ang mga
bayani ay lumalaban ng may kooperasyon [samantalang] ang mga hero
(western concept) ay lumalaban mag-isa… Ang bayani ay hindi
kailangang mamatay upang maging bayani... Kailangan niya lang
gumawa ng magagandang impluwensya at mga gawain sa bayan upang
https://www.google.com/search?q=zeus+a.+salazarandrlz
=1C1CHBD_enPH767PH767andsource=lnmsandtbm=ischa
ndsa=Xandved=2ahUKEwjWkq3b7enmAhXzKKYKHWe9Aw
oQ_AUoAXoECA0QAwandbiw=752andbih=711#imgrc=tHfy

134 The Life and Works of Jose Rizal Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan

11 0
tawaging bayani (Ang Salitang Bayani sa Pilipinas, n.d.).
This definition gives us hope that anyone of us can be a bayani, too, in our
respective communities.
Thus, we should now realize that a modern bayani can be anyone who
sacrifices even the littlest of things for the benefit of others. A good example for a
modern bayani is Efren Peñaflorida, who sacrificed his time and effort just to teach
out-of-school youths in a simple pushcart classroom. He may not have died for the
country, but he responded to the needs of others – education.

Efren Peñaflorida and his Pushcart Classroom

https://www.google.com/search?

“Each person has a hidden hero within, you just have to look inside you and search
it in your heart, and be the hero to the next one in need.”
– Efren Peñaflorida

Today, anyone can be a bayani . A bayani who can sacrifice the simplest of
things like: time, effort, and knowledge for those who are in need. We do not need
to die like our traditional heroes, rather, a simple act of kindness can be worth a lot
to someone.
So, how can you be a Bayani of your time?

WHY IS RIZAL OUR GREATEST HERO?

In an article entitled, “Who Made Rizal Our Foremost
National Hero and Why?,” the author, Esteban A. de Ocampo,
denies the claim that Rizal is a made-to-order national hero
manufactured by the Americans, mainly by Civil Governor William
Howard Taft. Instead, he defended Rizal as the country’s foremost
hero. This was done, allegedly, in the following manner:
"And now, gentlemen, you must have a national hero". These were sup-
posed to be the words addressed by Gov. Taft to Mssrs. Pardo de Esteban A. de Ocampo
Tavera, Legarda and Luzurriaga, Filipino members of the Philippine Photo taken from https://www.google.com/search?q=
esteban+a+de+ocam
poandrlz=1C1CHBD_enPH767PH767 and-
Commission, of which Taft was the chairman. It was further source=lnmsandtbm=ischandsa=Xandved=2ahUKEwicva

reported that "in the subsequent discussion in which the rival merits of the revolutionary
heroes (Marcelo H. del Pilar, Graciano Lopez Jaena, Gen. Antonio Luna, Emilio

135 The Life and Works of Jose Rizal Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan

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Jacinto were considered, the final choice—now universally acclaimed wise one - was Rizal.
And so history was made."
De Ocampo’s justification is founded on the definition of the term “hero,” which
he took from the Webster’s New International Dictionary of the English Language,
that a hero is "a prominent or central personage taking admirable part in any
remarkable action or event". Also, "a person of distinguished valor or enterprise in
danger". And finally, he is a man "honored after death by public worship, because
of exceptional service to mankind".
Why is Rizal a hero, more correctly, our foremost national hero? It was said in
the article that he is our greatest hero because he took an “admirable part” in the
Propaganda Campaign from 1882-1896. His Noli Me Tangere (Berlin, 1887)
contributed tremendously to the formation of Filipino nationality and was said to be
far superior than those published by Pedro Paterno’s Ninay in Madrid in 1885;
Marcelo H. del Pilar’s La Soberania Monacal in Barcelona in 1889, Graciano Lopez
Jaena’s Discursos y Articulos Varios , also in Barcelona in 1891; and Antonio Luna’s
Impresiones in Madrid in 1893. This claim was evident in the comments that Rizal
received from Antonio Ma. Regidor and Professor. Ferdinand Blumentritt. Regidor, a
Filipino exile of 1872 in London, said that "the book was superior" and that if "don
Quixote has made its author immortal because he exposed to the world the sufferings of
Spain, your Noli Me Tangere will bring you equal glory…"
Blumentritt, on the other hand, after reading Rizal’s Noli, wrote and
congratulated its author, saying among other things: "Your work, as we Germans say,
has been written w/ the blood of the heart... Your work has exceeded my hopes and I
consider myself happy to have been honored by your friendship. Not only I, but also your
country, may feel happy for having in you a patriotic and loyal son. If you continue so, you
will be to your people one of those great men who will exercise a determinative influence
over the progress of their spiritual life."
While Rizal’s friends and admirers praised him and his Noli with justifiable pride,
his enemies were equally loud and bitter in attacking and condemning the same.
Perhaps no other work has, up to this day, aroused as much hostile and spiteful
argument not only among our people but also among reactionary foreigners as
the Noli of Rizal. In the Philippines alone, De Ocampo shared in his article that
Rizal’s novel was attacked and condemned by a faculty committee of a Manila
university (UST) and by the permanent censorship commission in 1887 because the
committee found the book "heretical, impious, and scandalous to the religious order, and
unpatriotic and subversive to the public order, libelous to the government of Spain and to
its political policies in these islands", while the commission recommended that "the I
mportation, reproduction, and circulation of this pernicious book in the islands be
absolutely prohibited." Coming down to our time, during the congressional discus-
sions and hearings on the Rizal (Noili-Fili) in 1956, the proponents and opponents
of the bill also engaged themselves in a bitter and long drawn-out debate that
finally resulted in the enactment of a compromise measure, now known as RA 1425.
In the Spanish capital, attacks on Rizal’s Noli were also staged - Senator
Vida, Deputy (and ex-general) Luis de Pando and Premier Praxedes Mateo
Sagasta were among those who unjustly lambasted and criticized Rizal and
his Noli in the two chambers of the Spanish Cortes in 1888 and 1889.
But it was comforting to learn that 13 years later, Cong. Henry Allen Cooper
of Wisconsin delivered a eulogy of Rizal and even recited the martyr’s Ultimo
Pensamiento on the floor of the U. S. House of Representatives in order to prove the

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capacity of the Filipinos for self- government. He said in part: "It has been said that, if
American institutions had done nothing else to furnish to the world the character of
George Washington, that alone would entitle them to the respect of mankind. So Sir, I say
to all those who denounces the Filipinos indiscriminately as barbarians and savages, with-
out possibility of a civilized future, that this despised race proved itself entitled to their
respect and to the respect of mankind when it furnished to the world the character of Jose
Rizal." The result of this appeal was the approval of what is popularly known as the
Philippine Bill of 1902. The preceding paragraphs, De Ocampo claimed, have
shown that by the Noli alone Rizal, among his contemporaries, had become the
most prominent/ the central figure of the Propaganda Movement.
Ask again, why did Rizal, become the greatest Filipino hero? De Ocampo fur-
ther justifies that [no Filipino has yet been born who could equal or surpass Rizal as
a "person of distinguished valor/enterprise in danger, fortitude in suffering."] Of
these traits of our hero, let us see what a Filipino and an American biographer said:
"What is most admirable in Rizal," wrote Rafael Palma, is his complete self-denial,
his complete abandonment of his personal interests to think only of those of his country.
He could have been whatever he wished to be, considering his natural endowments; he
could have earned considerable sums of money from his profession; he could have lived
relatively rich, happy, prosperous, had he not dedicated himself to public matters. But in
him, the voice of the species was stronger than the voice of personal progress or of private
fortune, and he preferred to live far from his family and to sacrifice his personal affections
for an ideal he had dreamed of. He heeded not his brother, not even his parents, beings
whom he respected and venerated so much, in order to follow the road his conscience had
traced for him.
He did not have great means at his disposal to carry out his campaign, but that did
not discouraged him; he contented himself w/ what he had. He suffered the rigors of the
cold winter of Europe, he suffered hunger, privation, and misery; but when he raised his
eyes to heaven and saw his ideal, his hope was reborn. He complained of his countrymen,
he complained of some of those who had promised him help and did not help him, until
at times, profoundly disillusioned, he wanted to renounce his campaign forever, giving up
everything. But such moments are evanescent, he soon felt comforted and resumed the
task of bearing the cross of his suffering." (8)
Dr. Frank C. Laubach, an American biographer of Rizal, spoke of the hero’s
courage in the following words:
“His consuming life purpose was the secret of his moral courage. Physical courage,
it is true, was one of his inherited traits. But that high courage to die loving his murderers,
w/c he at last achieved--that cannot be inherited. It must be forged out in the fires of
suffering and temptation. As we read through his life, we can see how the moral strength
and fiber grew year by year as he faced new perils and was forced to make fearful
decisions. It required courage to write his two great novels telling nothing that no other
man has ventured to say before, standing almost alone against the powerful interests in the
country and in Spain, and knowing full well that despotism would strike back. He had
reached another loftier plateau of heroism when he wrote those letters to Hong Kong,
"To be opened after my death", and sailed to the "trap" in Manila without any illusions.
Then in his Dapitan exile when he was tempted to escape, and said "No", not once but
hundreds of times for four long years, and when, on the way to Cuba, Pedro Roxas
pleaded with him to step off the boat of Singapore upon British territory and save his life,
what an inner struggle it must have caused him to answer over and over again, "No, no,

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no!" When the sentence of death and the fateful morning of his execution brought the
final test, he walked with perfect calm to the firing line as though by his own choice, the
only heroic figure in that sordid scene."
To the bigoted Spaniards in Spain and in the Philippines, Rizal was the most
intelligent, most courageous, and most dangerous enemy of the reactionaries and
the tyrants; therefore he should be shot publicly to serve as an example and a
warning to those of his kind. This was the reason why Rizal, after a brief mock trial,
was sentenced to death and made to face the firing squad at Bagumbayan Field,
now Luneta, in the early morning of December 30, 1896.
And for the last time, we repeat the question: Why is Rizal the greatest Filipino
hero that ever lived? De Ocampo claims that "he is a man honored after death by
public worship, because of exceptional service to mankind". It was said that even
before his execution, Rizal was the already acclaimed by both Filipinos and
foreigners as the “foremost leader of his people".
From Barcelona, M. H. del Pilar wrote to the Great Malayan on March 10,
1889 and said: "Rizal no tiene aun derecho a morir: su nombre constituye la mas pura e
immaculada bandera de aspirationes y Plaridel los suyos no son otra causa ma que
immaculada unos voluntarios que militan bajo esa bandera."
Fernando Acevedo, who called Rizal his distinguido amigo, compañero y
paisano", wrote the letter from Zaragoza, Spain, on October 25, 1889 and said: "I
see in you the model Filipino; your application to study and you talents have placed on a
height w/c I revere and admire."
The Bicolano Dr. Tomas Arejola wrote Rizal in Madrid on February 9, 1891,
saying: "Your moral influence over us is indisputable." And Guillermo Puatu of
Bulacan wrote this tribute to Rizal, saying: "Vd. a quien se le puede (llamar) con razon,
cabeza tutelary de los Filipinos, aunque la comparacion parezca algo ridicula, porque posee
la virtud la atraer consigo enconadas voluntades, zanjar las discordias y enemistades
renorosasnreuniren fiestas a hombres que no querian verse ni en la calle…”
Among the foreigners who recognized Rizal as the leading Filipino of his time
were Blumentritt, Napoleon M. Kheil, Dr. Rheinhold Rost, and Vicente Barrantes. Prof.
Blumentritt told Dr. Maximo Viola in May 1887 that "Rizal was the greatest product of
the Philippines and that his coming to the world was like the appearance of a rare comet,
whose rare brilliance appears only every other century." Napoleon Kheil of Prague,
Austria, wrote to Rizal and said: "admiro en Vd. a un noble representante de la España
colonial." Dr. Rost, distinguished Malayologist and librarian of the India office of
London, called Rizal "una perla hombre" , while don Vicente Barrantes had to admit
that Rizal was “the first among the Filipinos."
Even before the outbreak of the revolution against Spain in 1896, many
instances can be cited to prove that his country here and abroad recognized
Rizal’s leadership. In the early part of 1899 he was unanimously elected by the
Filipinos in Barcelona and Madrid as Honorary President of La
Solidaridad. Some months later in Paris, he organized and became Chief of
the Indios Bravos. In January 1891, Rizal was again unanimously
chosen Responsable (chief) of the Spanish-Filipino Association. He was also the
founder and moving spirit in the founding of La Liga Filipina on Manila in July 3,
1892.
History tells us that the revolutionary society known as Katipunan likewise
acknowledged Rizal’s leadership and greatness by making him its honorary

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President and by using his family name Rizalas the password for the third-degree
members.
A year after Rizal’s execution, Gen. Emilio Aguinaldo and the other
revolutionary chiefs exiled to Hong Kong held a commemorative program on
December 29, 1897 on the occasion of the First Anniversary of the hero’s execution
and martyrdom.
Of utmost significance in the public’s appreciation for Rizal’s patriotic labors
in behalf of his people were the tributes paid by the revolutionary government to
his memory. In his opening address at the congress assembled at Malolos, Bulacan
on September 15, 1898, Pres. Aguinaldo invoked the spirits of the departed heroes
of the fatherland, thus: “Illustrious spirits of RIZAL, Lopez Jaena, of Marcelo del Pilar!
August shades of Burgos, Pelaez and Panganiban! Warlike geniuses of Aguinaldo!
(Crispulo---O.), and Tirona, of Natividad and Evangelista! Arise a moment from your un-
known graves!
Then on December 20, 1898 at the revolutionary capital of Malolos, Pres.
Aguinaldo issued the first official proclamation making December 30 of that year as
"Rizal Day". The same proclamation ordered the hoisting the Filipino flags at
half-mast "from 12:00 noon on December 30, 1898" and the closing of "all offices of
the government" during the whole day of December 30. Actually, the impressive
Rizal Day program, sponsored by the Club Filipino, was held in Manila on December
30,1898.
Two of the greatest of Filipino poets in the Spanish language paid glowing
tributes to the martyr of Bagumbayan in acknowledgement of the hero’s labors and
sacrifices for his people. Fernando Ma. Guerrero wrote on September 25, 1898,
thus: "No has muerto, no. La Gloria es tu destino; tu corona los fuegos de la aurora, y tu
inviolable altar nuestra conciencia." Cecilio Apostol, on December 30 of the same
year, wrote these lines:
"!Duerme en paz las sombras de la nada,
Redentor de una Patria esclavizada!
!No llores de la tumba en el misterio
Del español el triunfo momentaneo:
Que si Una bala destrozo tu craneo,
Tambien tu idea destrozo un emperio!
The Filipinos were not alone in grieving the untimely death of their hero and
idol, for the intellectual and scientific circles of the world felt keenly the loss of Rizal,
who was their esteemed colleague and friend. Dr. Camilo Osias and Wenceslao E.
Retaña both spoke of the universal homage accorded to Rizal immediately after his
death.
Among the scientific necrological services held especially to honor Rizal, the
one sponsored by the Anthropological Society of Berlin in November 20, 1897 at
the initiative of Dr. Rudolph Virchow, its president, was the most important and
significant. Dr. Ed Seler recited the German translation of Rizal’s "My Last Farewell"
on that occasion.
The newspapers, magazines, and other periodicals throughout the civilized
world – in Germany, Austria, France, Holland, London, the US, Japan, Hong Kong
and Macao, Singapore, Switzerland, and in Latin American countries — published
accounts of Rizal’s martyrdom in order to render homage to his greatness (De
Ocampo, n.d.).
Perhaps the following quotation from the late William Cameron Forbes, an

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ardent admirer of Rizal and the governor-general of the Philippines during the
construction of the Rizal Mausoleum on the Luneta, is appropriate at this point. He
said:
“It is eminently proper that Rizal should have become the acknowledged national
hero of the Philippine people. The American administration has lent every assistance to
this recognition, setting aside the anniversary of his death to be a day of his observance,
placing his picture on the postage stamp most commonly used in the Islands, and on the
currency, cooperating with the Filipinos in making the site of his school in Dapitan a
national park, and encouraging the erection by public subscription of a monument in his
honor on the Luneta in Manila near the place where he met his death. One of the longest
and most important street in Manila has been named in his memory—Rizal Avenue. The
Filipinos in many cities and towns have erected monuments to his name, and throughout
the Islands the public schools teach the young Filipinos to revere his memory as the
greatest of Filipino patriots.”
We are all aware of some Filipinos who, every now and then, argue that
Andres Bonifacio, and not Jose Rizal, deserves to be acknowledged and
canonized as our first national hero. They maintain that Rizal never held a gun, a
rifle, or a sword in fighting for the liberty and independence of our country in the
battlefield. They further assert that while the foremost national heroes of other
countries are soldier-generals, like George Washington of US, Napoleon I and Joan
of Arc of France, simon Bolivar of Venezuela, Jose de San Martin of Argentina,
Bernardo O’Higgins of Chile, Jimmu Tenno of Japan, etc., our greatest hero was a
pacifist and a civilian whose weapon was his quill. However, our people in
exercising their good sense, independent judgment, and unusual discernment, have
not followed the examples of other nations in selecting and acknowledging a
military leader for their greatest hero. Rafael Palma has very well stated the case of
Rizal versus Bonifacio in these words:
“It should be a source of pride and satisfaction to the Filipinos to have among their
national heroes one of such excellent qualities and merits which may be equaled but not
surpassed by any other man. Whereas generally the heroes of occidental nations are
warriors and generals who serve their cause with the sword, distilling blood and tears, the
hero of the Filipinos served his cause with the pen, demonstrating that the pen is as
mighty as the sword to redeem a people from their political slavery. It is true that in our
case the sword of Bonifacio was after all needed to shake off the yoke of a foreign power;
but the revolution prepared by Bonifacio was only the effect, the consequence of the
spiritual redemption wrought by the pen of Rizal. Hence not only in the chronological
order but also in the point of importance the previous works of Rizal seems to us superior
to that of Bonifacio, because although that of Bonifacio was of immediate results, that of
Rizal will have more durable and permanent effects.
In the preceding discussions, we have tried to establish that Rizal was not
only a great hero, but the greatest among the Filipinos. In summary, Prof. Blumentritt
judged him as "the most prominent man of his own people" and "the greatest man
the Malayan race has produced"; during his lifetime, Rizal was already acclaimed
by both Filipinos and foreigners as the foremost leader of his people and that this
admiration for him has increased with the passing of time since his dramatic death
at Luneta that fateful morning of December 30, 1896. Likewise, we attempted to
disprove the claim made by some quarters that Rizal is an American-made hero,
and we also tried to explain why Rizal is greater than any other Filipino hero,
including Andres Bonifacio.

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 The question now is, who made Rizal the foremost hero of the Philippines? De
Ocampo (n.d.) writes, “no single person or groups of persons were responsible for
making the Greatest Malayan the No. 1 Hero of his people. Rizal himself, his own people,
and the foreigners all together contributed to make him the greatest hero and martyr of his
people. No amount of adulation and canonization by both Filipinos and foreigners could
convert Rizal into a great hero if he did not possess in himself what Palma calls "excellent
qualities and merits" or what Retaña calls "la finura exquisite de su espiritu,…la nobleza
quijotesca de su corazon,… su psicologia toda, romantica, soñadora, buena, adorable, psi-
cologia que sintetizo todos los entimientos y aspiraciones de un pueblo que sufria, vien-
dose victima de su regimen oprobioso…."

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 JOSE RIZAL AND PHILIPPINE
NATIONALISM: National
Symbol
LEARNING OBJECTIVES:
At the end of the lesson, the students should be able to:
1. Examine the values highlighted by the various
representations of Rizal as a national symbol.
2. Advocate the values Rizal’s life encapsulates.

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11 JOSE RIZAL AND PHILIPPINE NATIONALISM: NATIONAL SYMBOL
Symbols are representations of many things. When people see a particular
symbol, they associate it with something meaningful or standard. Let us see how well
you know the national symbols of the Philippines. Identify what is being asked for in
each item. Write the correct answer on the blank.
1. National flower
2. National anthem
3. National tree
4. National bird
5. National gem
6. National sports
7. National leaf
8. National fruit
9. National animal
10. National house
11. National fish
12. National hero
13. National dance
14. National costume
15. National slippers
According to the National Commission for Culture and the Arts (NCCA),
official national symbols of the Philippines represent the country’s traditions and
ideals and convey the principles of Philippine sovereignty and national solidarity.
Some of these symbols are stated in the Flag and Heraldic Code of the
Philippines, which is also known as Republic Act 8491. The national language of the
Philippines is Filipino as stated in the Constitution of the Philippines. Aside from
those stated symbols in the Constitution and in Republic Act 8491, there are only
five official national symbols of the Philippines enacted through law,
namely 1) sampaguita as national flower, 2) narra as national tree,
3) the Philippine eagle as national bird, 4) Philippine pearl as national gem
and 5) arnis as national sport.
There are symbols such as the carabao (national animal), mango (national
fruit) and anahaw (national leaf) that are widely known as national symbols but
have no laws recognizing them as official national symbols. Even Jose Rizal, who is
widely considered as a national hero, has not been declared officially as a
national hero in any existing Philippine law according to historical experts. Although
in 2003, Benigno Aquino, Jr. was officially declared by the President Gloria
Macapagal-Arroyo as a national hero by an executive order. On the other hand,
a National Artist of the Philippines is a rank or a title given to a Filipino citizen in
recognition to the recipient's contributions to Philippine arts and letters and they

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are not considered as a national symbol that represents traditions and ideals.
On February 17, 2014, Bohol First District Representative Rene
Relampagos filed a bill at the Philippine House of Representatives that seeks to
declare or re-declare and to recognize a number of national symbols. The
proposed bill, House Bill 3926 or the "Philippine National Symbols Act of 2014", aims
also to encourage nationalism and unity; to guarantee respect, preservation and
promotion of national symbols; and to correct the "unofficial" status of the
symbols. Among the proposed national symbols listed in the measure are Jose Rizal
as the only historical Filipino to be recognized as national hero, adobo as national
food and jeepney as national vehicle. It also includes the previously mentioned
national symbols.
During the Commonwealth Era in 1934, it was Governor-General Frank Murphy
who declared sampaguita and narra as national flower and national tree,
respectively, through Proclamation No. 652. Philippine President Fidel
Ramos proclaimed the Philippine eagle as the national bird in 1995 through
Proclamation No. 615. Ramos also declared the South Sea Pearl or Philippine Pearl
as the national gem in 1996 through Proclamation No. 905. In 2009,
President Gloria Macapagal-Arroyo declared arnis as the national sport and
martial art through Republic Act 9850.
In February 2013, the Philippine Senate passed a bill declaring waling-waling
( Vanda sanderiana) as the national flower alongside sampaguita. A similar bill in
the House of Representatives had already been passed in 2012. Normally, the bill
would become law after being signed by the President however, it was vetoed by
President Benigno Aquino III. The veto has left the waling-waling as an unofficial
national symbol.

MAKING A NATIONAL SYMBOL OFFICIAL

A Philippine national symbol will be considered official once it is declared
through a law or a proclamation. National symbols such as the cariñosa, carabao,
bangus (milkfish), and anahaw (footstool palm) that are circulating through various
sources have no official status and have not established by law. According to
Nestor Castro, a Filipino cultural anthropologist, most of these unofficial symbols
were passed on as tradition in schools every start of the school year when students
were asked to buy posters containing the supposed national symbols. While official
national symbols are declared through law, Castro and National Historical
Commission of the Philippines (NHCP) Section Chief Teodoro Atienza
considered that the public must be consulted first before declaration of national
symbol.

FILIPINOS AS NATIONAL SYMBOL

According to the NHCP Section Chief Teodoro Atienza, and Filipino
historian Ambeth Ocampo, there is no Filipino historical figure officially declared
national hero through law or executive order, although there were laws and
proclamations honoring Filipino heroes. In the Rizal Law principally sponsored
by Claro M. Recto and enacted in 1956, Jose Rizal is mentioned as a national
hero in the "whereas" clause of the law. Although, "whereas" clauses function as
a preamble or introduction and it is not part of the provisions. On November 15,
1995, the Technical Committee of the National Heroes Committee, created through
Executive Order No. 5 by former President Fidel Ramos, recommended nine Filipino
historical figures to be National Heroes: Jose Rizal, Andres Bonifacio, Emilio

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Aguinaldo, Apolinario Mabini, Marcelo H. del Pilar, Sultan Dipatuan Kudarat, Juan
Luna, Melchora Aquino, and Gabriela Silang. No action has been taken for these
recommended National Heroes until it was revisited in one of the proceedings of
the 14th Congress in 2009.
On 3 August 2009, shortly after the death of former President Corazon
Aquino, widow of Benigno Aquino, Jr., legislative measures have been filed calling
for her official recognition as a national hero. Congresswoman Liwayway
Vinzons-Chato filed a house resolution declaring Corazon Aquino a national
hero. Although, a week after she filed the resolution, she realized that there is no
Filipino historical figure declared through law. On August 10, 2009, she cited on
her privilege speech in Congress the nine Filipino heroes recommended by National
Heroes Committee in 1995. She then urge the Congress to sign the resolutions
declaring the nine Filipinos recommended by the National Heroes Committee plus
Benigno Aquino, Jr. and Corazon Aquino as national heroes. Congressman
Salvador Escudero interpellated Vinzons-Chato's speech and stated that heroes
are made in the hearts and minds of people and not through legislation. After the
interpellation, it was moved by House of Representatives to refer the privilege
speech of Vinzons-Chato to the Committee of Basic Education and Culture. Up to
now, these resolutions have not been acted upon.
As mentioned earlier, in a measure filed by Congressman Relampagos from
Bohol in February 2014, he sought to declare Jose Rizal as the sole Filipino
national hero. According to the bill, he was a nationalist and well known for his
Philippine reforms advocacy during the Spanish colonial era.

RIZAL AS A NATIONAL SYMBOL

It was shown in the previous lesson how Rizal was recognized as our national
hero. Granting that he belongs to the unofficial national symbols, it cannot be de-
nied that Rizal’s name and memory have long been representing the principles of
sovereignty and national solidarity, symbolizing our country.
Even in the international arena, Rizal’s name elicits the name of our country. In
places where he had been and where his books [and the books about him] are
found in foreign libraries, the name Philippines is necessarily indicated. Indeed, Ri-
zal is unquestionably the greatest hero and martyr of our nation. Borrowing the
words of De Ocampo:
“The day of his birth and the day of his execution are fittingly commemorated by all
classes of our people throughout the length and breadth of this country and even by
Filipinos and their friends abroad. His name is a byword in every Filipino home while his
picture adorns the postage stamp and paper money of widest circulation. No other
Filipino hero can surpass Rizal in the number of towns, barrios, and streets named after
him; in the number of educational institutions, societies, and trade names that bear his
name; in the number of persons, both Filipinos and foreigners, who were named "Rizal"
or "Rizalina" because of their parents’ admiration for the Great Malayan; and in the
number of laws, Executive Orders and Proclamations of the Chief Executive, and
bulletins, memoranda, and circulars of both the bureaus of public and private schools.
Who is the Filipino writer and thinker whose teachings and noble thoughts have been
frequently invoked and quoted by authors and public speakers on almost all occasions?
None but Rizal. And why is this so? Because as biographer Rafael Palma said, "The
doctrines of Rizal are not for one epoch but for all epochs. They are as valid today as they
were yesterday. It cannot be said that because the political ideals of Rizal have been

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achieved, because of the change in the institutions, the wisdom of his counsels or the
value of his doctrines have ceased to be opportune. They have not."

VALUES DERIVED FROM RIZAL’S LIFE

From the various representations of Rizal as a national symbol, one may learn
significant ideals and principles that may be of good use in everyday life. By
studying Rizal’s life and works, the following values may be captured (as adopted
from Mañebog et. Al, 2018):

1. Nationalism and Patriotism

Nationalism involves the desire to attain freedom and political independence,
especially by a country under a foreign power. Jose Rizal’s life, works and writings,
especially his novels, radiate this value.

2. Patriotism
Patriotism denotes proud devotion and loyalty to one’s nation. Rizal’s visions
and proposals on how the people of our country could be on the road to
progress are commendable. The aim, of course, is so that the Filipinos could enjoy
the fullness of nationhood, especially politically, culturally, and economically, under
the mantle of national solidarity.

3. Faith in God
When Rizal was studying in Madrid, Spain, he assured his mother, through his
letter, of his faith in God. When his sister Olympia dided of childbirth in 1887, Rizal
pronounced, “I console myself saying that it was the will of God and what He does must
be the best.”

4. Love of Fellowmen
Rizal advocated thinking well of our fellowmen. His life exemplified the principle
that love of neighbor entails involvement in his or her behalf. Rizal’s thought on
love for our fellowmen is biblical and timeless.

5. Love of Parents
Rizal’s love for his parents is great and very admirable. He studied medicine
and ophthalmology just to cure his mother’s failing eyesight. Rizal also adored his
father. In 1881, he made a clay bust of his father. About six years later, he carved
a life-size wood sculpture of Don Francisco as an expression of his love for him. In
his novels, Noli and El Fili , the character of Ibarra has also shown his love for his
father.

6. Devotion to Truth
Rizal is a believer of revealing the truth. He believed that it was not good to
hide the truth. Rizal’s persevering search for truth in serving his country was a
motivating virtue. Wishing to get a t the cause of his people’s backwardness, Rizal
did intensive studies and carried out broad observations on the progress of other
nations.

7. Purity and idealism

Rizal was a person guided not only by practical considerations but also by

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ideals. Extraordinary also was his insistence on purity of thoughts.

8. Noble Thought and Conduct

Rizal’s works and writings promoted good conduct, clean conscience, and
upright thinking. In his writings, for instance, he advised mothers to awaken the mind
of the children and prepare them for every good and desirable thought and deed.

9. Charity
Rizal seemed to feel happy when he could give joy to somebody. All his sacri-
fices for his country were charitable acts for his fellowmen.

10. Dedication to Duty

Dedication to one’s duty was another splendid virtue of Rizal. He virtually
dedicated his whole life in securing freedom for his country and happiness for his
people, a commitment historically unequaled in the history of his country.

11. Moral Courage

Rizal’s courage in working for the betterment of his country, despite all odds, is
a virtue that is so essential even today. His moral courage to do the best for his
people is worth imitating by our present leaders.

12. Willpower
Willpower is the ability to control or restrain oneself. Although the Spanish
colonizers instilled in Rizal’s generation inferiority complex and the idea that locals
were better governed by the Spaniards, Rizal worked on the opposite idea that his
people could be great and deserved freedom.

13. Integrity
Integrity refers to the quality of being honest and having strong moral
principles. In many aspects, Rizal is a model of moral uprightness and honesty.
These virtues he held were the result of his constant love and search for the truth.

14. Sincerity
Sincerity is essentially linked to humility as it makes us know the truth about
ourselves, to accept the truth whatever it may be, and live according to it. Rizal’s
sincerity is manifested in his acceptance that whatever he possessed, he owed
them to God who had planned a duty he had to carry out.

15. Self-Denial
Rizal gave up his personal desires for a better cause, that is, working for the
welfare of his country. His self-denial involved self-sacrifice and altruism.

16. Perseverance
It refers to the steadfastness in doing something despite difficulty or delay in
achieving success. In serving his country, Rizal showed mental and moral strength in
meeting and enduring pain, adversity and peril.

17. Discipline and Self-Control

Discipline is the suppression of base desires, and is typically understood to be

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synonymous with self-restraint and control. In many instances, Rizal used reason to
determine the best course of action regardless of his desires. In fact, he deprived
himself of many unsound pleasures.

18. Initiative
Initiative is the ability to assess and initiate things independently. Patriotic as
he was, Rizal manifested the power to act or take charge before others do,
especially in nationalistic pursuits.

19.Prudence
Prudence is care, caution and good judgment, as well as wisdom in looking
ahead. Rizal showed prudence in choosing the best means of accomplishing things.
He had the habit of selecting the most courteous and profitable course of action.

20.Chivalry, Courtesy and Politeness

Chivalry is the combination of qualities expected of an ideal gentleman, es-
pecially courtesy and readiness to help the weak or women. Rizal’s sense of chivalry
prompted him to challenge Antonio Luna to a duel when the intoxicated Luna
made negative comments against a woman. Nellie Boustead. Being well-bred, Rizal
was courteous as he was gracious and considerate towards others.

21. Frugality
Rizal was careful about spending money and any other resources and in
using thing when he did not need to. He practice frugality when he was a student
Madrid; he would have his shoes repaired instead of buying new ones. To
economize in the printing of his Noli, Rizal deleted the chapter “Elias and Salome,”
which was supposed to be Chapter 25.

22. Love for Justice

Justice refers to fairness in the way people are dealt with. Having a good
conscience, Rizal found joy in being just and in fighting for justice. He died fighting
for justice not only for himself and his family but also for his people.

CRITERIA FOR NATIONAL HEROES

The concept of officially recognizing heroes began in the Philippines in 1900
when the Philippine Commission (Pardo de Tavera, Legarda, Luzurriaga (Filipino
members) and headed by William Howard Taft) approved Act No. 137 combining
the districts of Morong and Manila to be named as “Province of Rizal,” in honor of
the most illustrious Filipino. From that time on, heroes were celebrated here and
there, hearing their names in many speeches, declaring holidays, naming streets,
constructing monuments, and many more, in their honor.
It was until one day that the need to evaluate the situation was proposed,
realizing that there were so many names that were acknowledged as heroes. During
Ferdinand Marcos’ presidency, he tasked the National Heroes Commission to come
up with the criteria for national hero. On March 28, 1993, thru the President’s
Executive Order No. 75 under the former President Fidel V. Ramos, the National
Heroes Committee (NHC) was created. They were commissioned to study, evaluate
and recommend historical figures to be declared as national heroes. The
Committee composed of worthy members , with a series of discussions came up with

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 the new criteria. The criteria is composed of 10 standards and they are as
follows:
Adopted from Galang (2012):
1. The extent of a person’s sacrifices for the welfare of the country
2. The motive and methods employed in the attainment of the ideal (Was his
ideal purely for the welfare of the country and without any taint of self-
interested motives, most of all the method of attainment should be morally
valid)
3. The moral character of the person concerned (the person should not have
any immorality issue that affected his ideal)
4. The influence of the person concerned on his age and or the succeeding
age.
5. Heroes are those who have a concept of nation and thereafter aspire and
struggle for the nation’s freedom (they must have desired the country’s
freedom in any situation especially when there’s a threat of invasion in any
form).
6. Heroes are those who define and contribute to a system of life of freedom
and order for a nation (one who helps in the orderliness and betterment of
the country).
7. Heroes are those who contribute to the quality of life and destiny of a nation.
8. A hero is part of the people’s expression (the citizen must have recognized
and acknowledged the person as a hero).
9. A hero thinks of the future, especially the future generations, his concern for
the future generations must be seen in his decisions and ideals).
10. The choice of a hero involves not only the recounting of an episode or
events in history, but of the entire process that made this particular person a
hero.

As discussed earlier, no law, executive order, or proclamation has been

officially enacted or issued proclaiming any Filipino historical figure as a national
hero. But of course, there were laws enacted and proclamations issued to honor
some names because of their substantial roles in the process of nation-building and
contributions to history.
Nevertheless, our national heroes remain admired and revered for their roles in
the country’s history. Heroes, according to historians, should not be legislated. Their
appreciation should be better left to academics. Acclamation for heroes, they felt,
would be recognition enough.
For many, Rizal holds the status of being a universally-acclaimed Philippine
national hero as acknowledgement of his contribution t the major social
transformations that took place in the Philippines. In spite of the fact that Rizal did
not participate in an actual revolution, the late journalist Armando Malay
expressed this:
“The field from which a national hero would spring is not limited to the field of
revolution. Maybe, in some new African nation, the national hero would be the one who
invents a vaccine that would forever banish a debilitating disease (as cited in De Ocampo,
n.d.).”

The Life and

Works of Jose
Rizal Jose Rizal and Philippine Nationalism: National Symbol

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Required Readings and other Materials:
Coates, A. (1969). Rizal: Filipino Nationalist and Martyr. Quezon City: Malaya Books.

Rizal, J. (n. d.). El Filibusterismo (Translation by Virgilio Almario or Soledad Lacson-Locsin).

Rizal, J. (n. d.). Noli Me Tangere (Translation by Virgilio Almario or Soledad Lacson-Locsin).

Rizal, J. (n. d.). Historical Events of the Philippine Islands by Dr. Antonio de Morga, published in
Mexico in 1609, recently brought to light and annotated by Jose Rizal, preceded by a prologue by Dr.
Ferdinand Blumentritt. Manila: Jose Rizal National Centennial Commission, 1962.

Rizal, J. (n. d.). The Philippines a Century Hence in La Solidaridad.

Suggested Readings and References:

Almario, V. (2008). Si Rizal: Nobelista. Quezon City: University of the Philippines Press.

Anderson, Benedict. Why Counting Counts: A Study of Forms of Consciousness and Problems of
Language in Noli Me Tangere and El Filibusterismo. Quezon City: Ateneo de Manila
University Press.

Chua, A. & Cruz, P. (1991). Himalay ni Rizal. Manila: Sentrong Pangkultura ng Pilipinas.

Constantino, R. (1982). The Making of a Filipino: A Story of Philippine Colonial Politics. Quezon
City: R. Constantino.

Constanino, R. (1959). Our task: To make Rizal obsolete” in This Week, Manila Chronicle.

De Viana, A. et. al. (2018). Jose Rizal: Social Reformer and Patriot (A Study of His Life and Times). Q u e -
zon City: Rex Bookstore.

Dumon, C. & Camposano, C. (2018). The Nation as Project: A New Reading of Rizal's Life and
Works. Quezon City: Vibal Publishing.
Eugenio, D. (2001). Philippine folk literature: The Epics. Quezon City: University of the
Philippines Press.

Daroy, P. & Feria, D. (1968). Contrary Essays. Quezon City: Guro Books.

Diestro, D. et. al. (2006). Talambuhay at Lipunan: Si Heneral Paciano Rizal sa Kasaysayang
Pilipino. University of the Philippines Los Banos Sentro ng Wikang Filipino.

Fast, J. & Richardson, J. (1979). Roots of Dependency: Political and Economic Revolution in the 19th
Century Philippines. Quezon City: Foundation for Nationalist Studies.

Garcia, C. et. al. (2015. Rizal and the Development of Filipino Nationalism. Mandaluyong: Books
Atbp. Publishing Corp.

Guerrero, L. (1963). The First Filipino: A Biography of Rizal. Manila: National Heroes
Commission.

Guillermo, R. (1997). Si Rizal at ang Kanyang Konsepto ng Kabayanihan sa kanyang Liham sa mga
Kababaihan ng Malolos. Diliman Review.

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Hau, C. (2000). Necessary Fictions: Philippine Literature and the Nation. Quezon City: Ateneo de
Manila University Press.
Ileto, R. (1998). Rizal and the Underside of Philippine History in Filipinos and their Revolution:
Event, Discourse and Historiography. Quezon City: Ateneo de Manila University Press.
Ileto, R. (1979). Pasyon and Revolution: Popular Movements in the Philippines. Quezon City:
Ateneo de Manila University Press.
Joaquin, N. (2005). A Question of Heroes. Pasig: Anvil.
Lahiri, S. (n. d.). Writer, hero, myth, and spirit: The changing image of Jose Rizal. Cornell University
Papers on Southeast Asia.
Laurel, J. (1960). The Trials of the Rizal Bill. Historical Bulletin, 4, 2.
Manebog, J. et. al. (2018). The Life and Works of Rizal. Malabon: Mutya Publishing House Inc.
Nolasco, R. (1997). Pinagmulan ng Salitang Bayani. Diliman Review, 45: 2-3, 14-18.
Obias, R. et. al. (2018). The Life and Works of Jose Rizal. Mandaluyong: C & E Publishing,
Inc.
Ocampo, A. (1998). Rizal’s Morga and view of Philippine History in Philippine Studies, 46:2.
Ocampo, A. (1990). Rizal Without the Overcoat. Pasig: Anvil Publishing Inc.
Quibuyen, F. (1990). A Nation Aborted: Rizal, American Hegemony and Philippine Nationalism.
Quezon City: Ateneo de Manila University Press.
Revel, N. (2005). Literature and voice: Epics in the Philippines. Quezon City: Ateneo de Manila
University Press.
Reyes, M. (2013). El Filibusterismo and Jose Rizal as Science Fictionist in Humanities Diliman,
40: 2.
Ricardo, J. (1998). Kasaysayan: The Story of the Filipino People (Reform and Revolution).
Philippines: Asia Publishing Company Limited.
Rizal, J. (n. d.). The Indolence of the Filipinos.
Rizal, J. (n. d.). Letter to the Young Women of Malolos.
Salazar, Z. (1997). Bayani Bilang Isang Sakripisyo.
Salazar, Z. (1998). A Legacy of the Propaganda: The Tripartite View of Philippine History. In
Kasaysayan at Kamalayan. Quezon City: Limbagang Pangkasaysayan.
Salazar, Z. (1999). Si Andres Bonifacio at ang Kabayanihan Pilipino. Bagong Kasaysayan. Mga
Pag-aaral sa Kasaysayan ng Pilipinas. Lungsod ng Quezon: Palimbagang Kalawakan.
Shumacher, J. (1991). Rizal in the Context of the 19th Century Philippines. In The Making of a
Nation: Essays on Nineteenth Century Filipino Nationalism. Quezon City: Ateneo de
Manila University Press.

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Shumacher, J. (1997). The Propaganda Movement, 1880-1885: The Creation of a Filipino
Consciousness, The Making of a Revolution. Quezon City: Ateneo de Manila University Press.
Shumacher, J. (2011). The Rizal Bill of 1956: Horacio de la Costa and the Bishops. Philippine
Studies, 59:4.
Sztompka, P. (1993). Great Individuals as Agencies of Change in The Sociology of Social Change.
United States: Wiley.
Umali, V. et. al. (2019. Jose Rizal: A review in the life and works of the first Filipino. Mandaluyong:
Books Atbp. Publishing Corp.
Wickberg, E. (1965). The Chinese in Philippine Life, 1850-1898. Quezon City: Ateneo de
Manila University Press.
Yabes, L. (1963). Jose Rizal on his Centenary. Quezon City: University of the Philippines.
Zaide, G. & Zaide, S. (1997). Jose Rizal: Buhay, Mga Ginawa at mga Sinulat ng Isang Henyo,
Manunulat, Siyentipiko at Pambansang Bayani. Quezon City: All Nations Publishing Co. Inc.

Online References:
http://www.gov.ph/1956/06/12/republic-act-no-1425/
http://www.philippinestudies.net/ojs/index.php/ps/article/viewFile/662/663
http://www.bagongkasaysayan.org/downloadable/zeus_005.pdf
http://journals.upd.edu.ph/index.php/humanitiesdiliman/article/view/4168/3774
http://www.archive.org/stream/philippinescentu00rizal/philippinescentu00riza_djvu.txt
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rizal.htm
https://www.kapitbisig.com/philippines/noli-me-tangere-the-social-cancer-by-dr-jose-rizal
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tangere_850.html
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http://ubdlibrary.wikidot.com/a-letter-to-his-parents
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9780199766581-0161.xml
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 About the Author

Imelda C. Nery, Ed. D. finished her Bachelor’s degree in Secondary Education Major in History, Minor in

English, Master’s degree in Educational Management, and Doctor of Philosophy degree in Educational

Management at the Centro Escolar University. She is also a holder of Bachelor of Laws from Lyceum of the

Philippines University. Dr. Nery is a true-blooded Escolarian for 41 years, having worked as Head of Social

Sciences for seven years. She also worked as the Dean of MLQU for two years. Currently, she holds various

positions in the academe - she is the College Dean and the Chairman of the Continuing Professional

Education of Chiang Kai Shek College; a Lecturer in the Graduate School of CEU Manila, MLQU and

Chiang Kai Shek College; and a part-time Professor at San Beda College, Adamson College, MLQU and

Chiang Kai Shek College. She is also a PACUCOA Accreditor for Education since 2016 up to present.

Indeed, Dr. Nery is a true Academician for 43 years.

Paul John G. Sion is a graduate of San Sebastian College – Recoletos, Manila where he finished Bachelor of

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