Philippine Institution 1

LIFE, THOUGHTS, WORKS & WRITINGS

Name: ______

Course: ______

PHILIPPINE INSTITUTION 1 11 Rizal’s Life, Works, Thoughts, & Writings

Primary Facilitator: Rommel Meneses Dascil Office: Department of Social Sciences, CAS, MMSU – – Batac City Email: [email protected] // [email protected] Office Hours: TTo be arrangedd

TABLE OF CONTENTS

Part I Preliminaries Table of Contents 11 Our Shared Vision and Mission 22 Syllabus 3

Part II Introduction Why Study Rizal? 66 Rizal Law After 55 Years 77 Leveling-off with Rizal’s Thoughts 99 The Challenges of the 19 Centuryy 1010

Part III Life, Education, Travel Biographical Sketch 2121 Genealogy 23 Education 27 Travel and Adventure 3131

Part IV Exile and Martyrdom Exile in Dapitan 3535 Trial and Martyrdom 4343

Part V Revolution, Philosophy, Love Rizal and the Philippine Revolution 4949 Novels and Poetry 5454 Philosophy and Social Change 6868 Love in the Time of Revolutions 7171

Part VI Engaging Rizal’s ‘Heroism’’ Veneration Without Understadning 7777

Part VII Appendix Other Works 9090 References 98 Primary Facilitator ’s Short Bio 100

PHILIPPINE INSTITUTION 1 22 Part 1: Preliminaries Our Shared Vision & Mission

Vision

The Mariano Marcos State University shall be a world-class university dedicated to the development of virtuous human resources and innovations for inclusive growth.

Maibilang ti unibersidad kadagiti mabigbig nga addaan nangato a kalidad nga unibersidad ti sangalubongan a naisangrat a mangpatanor kadagiti nasudi a tattao ken makabaruanan a wagas nga agturong iti kabukbukudan a panagrang-ay.

Mission

The University shall contribute substantially to better quality of life and ecological balance through quality resident instruction, productivity, client-oriented research and extension programs and projects supported by the adequate manpower and educational resources and information technology. The University specifically aims to:

 offer wide range of academic programs at the certificate, associate, baccalaureate, masters and doctoral levels;  maintain the broad range of research programs both in the basic and applied sciences, especially in the arts, agriculture, agribusiness, agro-forestry, fisheries, teacher education, rural sociology, management, and technology which will generate knowledge and provide a basis for solutions to the development needs of the province and of the region;  provide off-campus continuing education and extension services to meet the needs of the residents of the province and the region within the context of regional and national non- formal education; and,  serve as the focus for the regional cooperative and development center for public and private colleges and universities in the Ilocos region.

PHILIPPINE INSTITUTION 1 33 Syllabus

(PLEASE READ CAREFULLY AND THOUGHTFULLY)

COURSE OVERVIEW AND DESCRIPTION The course explores the greatness of Jose Rizal’s character, the richness of his thoughts and teachings. Focusing on his legacies, this course aims at inspiring students to take a more critical and appreciative perspective on the vision and ideals of Rizal as they live towards championing the cause of freedom and justice.

COURSE OBJECTIVES

Upon successful completion of this course, participants will have attained or developed:

 A critical understanding of Rizal’s life and works and their impact on contemporary academic and non-academic discussions;  Familiarity with fundamental texts and scholarly journals about the course;  A wider perspective towards Rizal’s role as a citizen of the world in espousing and defending human rights and fundamental freedoms;  Ability to build bridges between the Rizal’s aspirations and thoughts and the contemporary Philippine socio-economic situation.  Appreciate and practice the patriotic goals of the course.

COURSE PRODUCTS 1. Critical reflection and learning journal

As a participant in this course, you are required to write a critical reflection and learning journal (a form of ongoing personal reflective/reflexive learning conversation with yourself – about what you are learning – and how you are learning and relating to the course content and process – and reflections on the usefulness/application (or not). The paper focuses on a critical response/critical reflection on what you learned during the pr evious month’s readings and class discussions. You are required to submit three (3) learning journals (minimum of 1500 words for each journal) on our first meeting in the succeeding month. Any day late is equivalent to one (1) point deduction from the requirement’s assigned points.

2. Class co-facilitation and critical response

Participants will be grouped, and each group will be required to co-facilitate class discussions based on assigned group readings/assignments. This forms part of the class process/discussion and a group’s critical response should raise interesting questions about the topic and about the readings.

PHILIPPINE INSTITUTION 1 4 3. Examination

Through this activity, you are privileged to tackle relevant questions or problems either in writing or in dialogue with the primary facilitator/instructor. Areas of discussion may include (1) a personal/individual summative view of the course and (2) a specific subject matter within the larger areas of the various topics in the course. Other participants may be assigned as part of the dialogue.

4. Informed Participation

Your active and informed engagement in class discussion, which shows your level of thinking and engagement with your reflections – – i.e. ‘metacognition’, is an essential component of the pedagogy and methodology of this course – – and valued as such in the evaluation of your learning - and in the assignment of final grades for this course. In other words, in addition to what you learn (content) – – this course intends to help you develop critical thinking skills – – and further develop your conceptual and metacognitive skills. You will be evaluated based on your (periodic) performances in the midterm and final periods.

COURSE PEDAGOGY/PROCESS/METHODOLOGY

METHOD: Please take note that I don’t necessarily ‘teach’ this course - in the sense of directive “teaching” content or lectures. This course has been designed to engage and model liberational learning methodologies and principles – – and as such, the emphasis IS ON LEARNING and NOT ON TEACHING. I consider this class to be ’a facilitated learning experience’ – and not a conventionally ‘taught’ course. You need to be aware of this and to understand that the responsibility for learning – – and presenting and evaluating what you are learning and what you have learned - is therefore a shared responsibility – – yours and mine. The course assumes that each ‘learner’ brings to class, a rich and diverse base of experience and knowledge – – and the function of the class is therefore to provide a collaboratively designed and facilitated learning environment - and a context and climate that enables each participant to engage, share, reflect, construct and learn from each other – – and with each other - through engagement with the course content/topics/readings – – through engagement with each other – – and through engagement with one’s own reading, thinking and reflections that take place within and outside of the scope of the syllabus. Also note that the ‘course content’ is (somewhat) negotiable – – and that you will be required to shape the learning content, and the focus and direction of the course – – hence the current draft nature of this current version of the syllabus!

EXPECTATION: In order for this to be a productive learning experience for all, you are required to prepare thoroughly for each class by (1) reading and thinking about the topics, (2) reading beyond the texts assigned for each class, (3) by capturing your reflections on your learning through the critical reflection journals, (4) coming to class prepared to engage in thoughtful, critical discussion and debate, (5) continuously reflecting on what you learn and how you are learning, and (6) bridging your learning and knowledge production with your personal experiences.

CO-FACILITATION: The class discussion and the interrogation of (and engagement with) the topics and readings - will be co-facilitated by different groups of participants and the primary

PHILIPPINE INSTITUTION 1 55 facilitator/instructor - and these groups will be assigned. Each group will be responsible for developing five or six questions prior to the class – – and share these to all participants - which will help you to engage the assigned readings and facilitate discussion and learning in a thoughtful, learner-centered, and critical manner. The intent is to provide an opportunity for you to learn and develop skills to engage and enact (facilitate) relevant and critical discussion.

GRADING SYSTEM:

Requirement Percentage 1. 1. Regular Informed Participation 20% 2. 2. Critical Reflection / Learning Journal 30% 3. 3. Co-facilitation 20% 4. 4. Examination 30% TOTAL 100%

Due to its naturally sensitive and often complex nature, the grading rubric will be discussed more comprehensively in class.

LEARNING MATERIALS:

While participants are expected to do individual homework based on the schedule, some reading and learning materials will be given to your class president/contact person who will be responsible for disseminating the materials.

SCHEDULE:

Please see Table of Contents (p.1)

PHILIPPINE INSTITUTION 1 66 Part II: Introduction Why Study Rizal?

It is of great importance that students understand the rationale behind having to take up a Rizal course in college. For high school students, the Noli Me Tangere and the El Filibusterismo are injected into the Filipino subject as part of the overall curriculum. In tertiary education, however, Rizal is a subject required of any course, in any college or university in the Philippines.

Usually, during the first day of the course, we ask the well-overused questions:

 Why study Rizal?  What is the importance of studying Rizal?  Why is Rizal one of the minor subjects taken up in college?  Why is Rizal included in the course outline?  What relevance does Rizal have in college education?

The answer to such questions can be summed up in two points: First and foremost, because it is mandated by law. Secondly, because of the lessons contained within the course itself.

Mandated By Law

The teaching of Jose Rizal’s life, works, and writings is mandated by Republic Act 1425, otherwise known as the Rizal Law. Senator Jose P. Laurel, the person who sponsored the said law, said that since Rizal was the founder of Philippine nationalism and has contributed much toto the current standing of this nation, it is only right that the youth as well as all the people in the country know about and learn to imbibe the great ideals for which he died. The Rizal Law, enacted in 1956, seeks to accomplish the following goals:

1.1. To rededicate the lives of youth to the ideals of freedom and nationalism, for which our heroes lived and died 2.2. To pay tribute to our national hero for devoting his life and works in shaping the Filipino character 3.3. To gain an inspiring source of patriotism through the study of Rizal’s life, works, and writings.

The Lessons Contained Within the Course

Aside from those mentioned above, there are other reasons for teaching the Rizal course in Philippine schools:

1.1. To recognize the importance of Rizal’s ideals and teachings in relation to present conditions and situations in the society. 2.2. To encourage the application of such ideals in current social and personal problems and issues. 3.3. To develop an appreciation and deeper understanding of all that Rizal fought and died for. 4.4. To foster the development of the Filipino youth in all aspects of citizenship.

PHILIPPINE INSTITUTION 1 77 Rizal Law after 55 Years Mona Lisa H. Quizon

In the wake of the controversy caused by a bill integrating the life of Andres Bonifacio to the college curriculum, a re-assessment of the Rizal Law and its effect in our educational system is called for.

The Rizal Law has come a long way. After the Republic Act 1425 entitled “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” was approved by President Ramon Magsaysay on June 12, 1956, teaching Rizal has been mandatory to our school system. In the secondary level, students are tasked to study the two great novels – Noli Me Tangere and El Filibusterismo. In the tertiary level, students study the life and works of Rizal.

Fifty-five eventful years have passed. We are presently living in the postmodern world dominated by cyber technology and scientific breakthroughs; revolution; terrorism, environmental crisis, and natural catastrophes; of Lady Gaga and Justin Bieber, the X Factor and MTVs. Do we really still know Rizal? Do we understand what he wanted for the country? Do we still remember why he was a hero?

Rizal’s death anniversary, the 30th of December, was declared a national holiday to provide Filipinos a time to commemorate and remember his achievements and contributions to the nation. On this day we exert extra effort in honoring him. Commemorative rites take place at his monument in Luneta or Rizal Park and in other parts of the country, and even abroad.

Senator Jose P. Laurel, one of the authors of Rizal Law said that “By approving the bill on Rizal, it is hoped that the future generations and the generations after us by reading his life, teachings, courage and determination in order that we may continue forward our never ending pilgrimage to a full, greater, and more abundant life”. The law was made so that the Filipinos, especially the youth, will not forget him. But the question remains, why should we not forget him?

The teaching of the Rizal Course in the classroom is intended to awaken the sense of patriotism and nationalism of every Filipino youth. The relevance of Rizal’s ideals and teachings, the Rizal Law will push students to apply the principles bequeathed by Rizal, as solutions to present day problems. By studying the life and works of Rizal, students may be transformed into productive citizens of the country.

Sadly, the years have shown that the Rizal Law has not been effective. Nowadays, when a Filipino is asked what she/he knows about Rizal, chances are she/he would say, Rizal is the image on the one peso coin, or that he was the one shot in Luneta. The cynics or wisecracks would even call Rizal foolish for being shot or that it’s better to be unRizal and live than be Rizal and be executed. Knowing Rizal has been limited to streets named after him or to the characters in his novel. Deeper understanding of Rizal has been blocked by our interest in other things such as the internet and other media. Some of us know Rizal only by name and nothing else. And not knowing him, we have become what Rizal had been fighting against all his life, indifferent.

PHILIPPINE INSTITUTION 1 8 How have we come to this? In school we only get the very basic information about him. We get to read his novels, essays, poems, learn of the places he visited and even the women who became part of his life but we end up not learning what he really stood for. We wear shirts bearing his image but we don’t act like him. We do not really go deeper in understanding Rizal; we content ourselves with merely scratching the surface of his identity.

Some students in the tertiary level who take up technical courses such as engineering or medicine had even questioned the relevance of the Rizal subject to their courses and careers; they insist that the subject is just a waste of time and money. Thinking that the subject is a repetition of what they learned from high school, they show themselves to be hostile towards the subject matter.

Jose Rizal and the Rizal Law are part of our history. Rizal the Filipino and Rizal the course both have a reason and purpose to us. Rizal stood as one of the great men produced by the Malay race. His peaceful means of reform make him Asia’s first modern non-violent proponent of political reforms. On the other hand, the Rizal Law is an avenue for the youth to know Rizal and fully understand his ideas and visions which, after all, continue to make sense. The Rizal Law aims to put Rizal closer to the hearts of every one of us.

Strengthening not only the Rizal Course but the subject of Philippine History is important. We will not only be inspired by Rizal but also by other Filipino heroes such as Andres Bonifacio, Apolinario Mabini, Emilio Jacinto and Marcelo H. del Pilar, who like Rizal exemplified virtues of honesty, integrity, peace based on justice, and patriotism. Filipinos are capable of achieving great things in life and just like our heroes we can excel in our ways.

But the most important thing of all is to know the reasons why heroes exist. Why there is a need for them. Studying Heroism 101 is to look beyond heroes’ lives, far into the social circumstances or problems that created them, and that heroes are supposed to solve. If the problem still exists today then it is our turn to become heroes too.

PHILIPPINE INSTITUTION 1 9 Leveling-off with Rizal’s Thoughts

Activity

Instruction: Please write your own thoughts or reflection on the following lines attributed to Rizal.

Rizal’s Thoughts Your Thoughts "Ang hindi magmahal sa sariling wika, daig pa ang hayop at malansang isda."

"He who does not love his own language is worse than an animal and smelly fish." "It is a useless life that is not consecrated to a great ideal. It is like a stone wasted on the field without becoming a part of any edifice."

"While a people preserves its language; it preserves the marks of liberty."

"There can be no tyrants where there are no slaves."

"Ang hindi marunong lumingon sa pinangalingan ay hindi makakarating sa paroroonan." "He who does not know how to look back at where he came from will never get to his destination."

"The youth is the hope of our future."

PHILIPPINE INSTITUTION 1 10 Challenges of the 19th Century Setting

The Global Context: The Revolutions

Conversely, one cannot fully understand Rizal’s thought without understanding the social and political context of the 19th century. Social scientists marked the 19th century as the birth of modern life as well as the birth of many nation-states around the world. The birth of modernity was precipitated by three great revolutions around the world: the Industrial revolution in England, the French Revolution in France, and the American Revolution.

Industrial Revolution

The industrial revolution is basically an economic revolution which started with the invention of steam engine and resulted to the use of machinery in the manufacturing sector in the cities of Europe. It has changed the economy of Europe from feudalism — an economic system which relied on land and agriculture--to capitalism which relied on machinery and wage labor. The merchants of Europe who became rich through trade became the early capitalists of this emerging economy. Farmers from rural areas migrated to the cities and became industrial workers while their wives remained as housekeepers at home in what Karl Marx’s characterized as the first instance of the domestication of women.

The Industrial Revolution that started in Europe had repercussions to the Philippine economy. A radical transformation of the economy took place between the middle of the eighteenth century and the middle of the nineteenth; something that might almost be called an agricultural revolution, with a concomitant development of agricultural industries and domestic as well as foreign trade. The economic opportunities created by the Industrial Revolution had encouraged Spain in 1834 to open the Philippine economy to world commerce. As a result, new cities and ports were built. Foreign firms increased rapidly. Foreigners were allowed to engage in manufacturing and agriculture. Merchant banks and financial institutions were also established. The British and Americans improved agricultural machinery for sugar milling and rice hulling and introduced new methods of farming. The presence of these foreign traders stimulated agricultural production, particularly sugar, rice, hemp, and — once the government monopoly was removed in 1882 — tobacco. Indeed, the abolition of restrictions on foreign trade produced a balanced and dynamic economy of the Philippines during the 19th century.

Furthermore, the fast tempo of economic progress in the Philippines during the 19th century facilitated by Industrial Revolution resulted to the rise of a new breed of rich and influential Filipino middle class. Non-existent in previous centuries, this class, composed of Spanish and Chinese mestizos rose to a position of power in the Filipino community and eventually became leaders in finance and education. This class included the ilustrados who belonged to the landed gentry and who were highly respected in their respective pueblos or towns, though regarded as filibusteros or rebels by the friars. The relative prosperity of the period enabled them to send their sons to Spain and Europe for higher studies. Most of them later became members of freemasonry and active in the Propaganda Movement. Some of them sensed the failure of reformism and turned to radicalism, and looked up to Rizal as their leader.

PHILIPPINE INSTITUTION 1 11 Lastly, safer, faster and more comfortable means of transportation such as railways and steamships were constructed. The construction of steel bridges and the opening of Suez Canal opened shorter routes to commerce. Faster means of communications enable people to have better contacts for business and trade. This resulted to closer communication between the Philippines and Spain and to the rest of the world in the 19th century.

The French Revolution

If the Industrial Revolution changed the economic landscape of Europe and of the Philippines, another great Revolution changed the political tone of the period — the French Revolution. The French revolution (1789-1799) started a political revolution in Europe and in some parts of the world. This revolution is a period of political and social upheaval and radical change in the history of France during which the French governmental structure was transformed from absolute monarchy with feudal privileges for the rich and clergy to a more democratic government form based on the principles of citizenship and inalienable rights. With the overthrow of monarchial rule, democratic principles of Liberty, Equality and Fraternity--the battle cry of the French Revolution--started to spread in Europe and around the world.

Not all democratic principles were spread as a result of the French Revolution. The anarchy or political disturbance caused by the revolution had reached not only the neighboring countries of France, it also reached Spain in the 19th century. Spain experienced a turbulent century of political disturbances during this era which included numerous changes in parliaments and constitutions, the Peninsular War, the loss of Spanish America, and the struggle between liberals and conservatives. Moreover, radical shifts in government structure were introduced by liberals in the motherland. From 1834 to 1862, for instance, a brief span of only 28 years, Spain had four constitutions, 28 parliaments, and 529 ministers with portfolio. All these political changes in Spain had their repercussions in the Philippines, cracking the fabric of the old colonial system and introducing through cracks perilous possibilities of reform, of equality and even emancipation.

The American Revolution

Finally, the American Revolution, though not directly affecting the local economy and politics of the Philippines in the nineteenth century, had important repercussions to democratic aspirations of the Filipino reformist led by Rizal during this period. The American Revolution refers to the political upheaval during the last half of the 18th century in which the 13 colonies of North America overthrew the rule of the British Empire and rejected the British monarchy to make the United States of American a sovereign nation. In this period, the colonies first rejected the authority of British Parliament to govern without representation, and formed self-governing independent states. The American revolution had given the world in the 19th century the idea that colonized people can gain their independence from their colonizers. The Americans were able to overthrow their British colonial masters to gain independence and the status of one free nation-state. This significant event had reverberated in Europe and around the world and inspired others to follow. Indirectly, the American Revolution had in a way inspired Filipino reformists like Rizal to aspire for freedom and independence. When the Philippines was opened by Spain to world trade in the 19th century, liberal ideas from America borne by ships and men from foreign ports began to reach the country and influenced the ilustrados. These ideas, contained in books

PHILIPPINE INSTITUTION 1 12 and newspapers, were ideologies of the American and French Revolutions and the thoughts of Montesquieu, Rousseau, Voltaire, Locke, Jefferson, and other political philosophers.

The Rise of Social Sciences

Aside from the three great revolutions in Europe, the birth of social sciences such as sociology, history and anthropology, also had a significant influence to the intellectual tradition of the 19th century. The reliance on human reason and science rather on dogmas of the Catholic Church has its roots in the intellectual movement called The Enlightenment. The Age of Enlightenment or simply The Enlightenment is a term used to describe a time in Western philosophy and cultural life centered upon the eighteenth century, in which reason was advocated as the primary source and legitimacy for authority.

Enlightenment philosophers such Michel de Montaigne, believed that human reason could be used to combat ignorance, superstition, and tyranny and to build a better world. Their principal targets were religion and the domination of society by a hereditary aristocracy.

The reliance on human reason rather than faith and religion paved the way to the birth of social sciences in the 19th century to study scientifically the changes and conditions of Europe during this period. The massive changes in society brought about by the three great revolutions had resulted to dissatisfaction.

The Church in the 19th Century

In addition to the three great revolutions, the weakening of the grip of the Catholic Church of the growing secularalized society of Europe and Spain had implications to the Philippines. Conversely, the Catholic Church in Europe was a most powerful institution in Europe. The union of Church State had identified the Church with the monarchy and aristocracy since the Middle Ages. Since it upheld the status quo and favored the monarchy, the Church in the nineteenth century had been considered an adversary to the new Republican states and the recently unified countries. The French saw the Church as a threat to the newly formed republican state and Bismarck of Germany also saw it as a threat to the unified German Empire. In Spain, the liberals considered the Church as an enemy of reforms. Thus they sought to curtail the influence of the Church in political life and education. This movement against the Catholic Church called anti- clericalism gained strength in the nineteenth century not only bacuase of political reasons but also because of the materialistic preferences of the people generated by the economic prosperity of the period.

The declining influence of the Catholic Church in Europe and Spain has little effect, however, on the control and power of the local Church in the Philippines. Despite the anti-clericalism in Spain, the power of the friars in the Philippines in the 19th century did not decline; instead, it became consolidated after the weakening of civil authority owing to constant change in political leadership. This means that Filipinos turned more and more to the friars for moral and political guidance as Spanish civil officials in the colony became more corrupt and immoral. The union of the Church and State and the so-called “rule of the friars” or “frailocracy” continued during this

PHILIPPINE INSTITUTION 1 13 period. In the last decades of the 19th century, the Spanish friars were so influential and powerful that they practically ruled the whole archipelago. The Spanish civil authorities as well as patriotic Filipinos feared them. In every Christian town in the country, for instance, the friar was the real ruler, not the elected gobernadorcillo. He was the supervisor of local elections, the inspector of the schools, the arbiter of morals, and the censor of books and stage shows. He could order the arrest or exile to distant land of any filibustero (traitor) or anti-friar Filipino who disobeyed him or refused to kiss his hands.

One of the aims of Rizal and the propagandists in order to prepare the Filipino people for revolution and independence was to discredit the friars. Exposing the abuses and immoralities of the friars was one way to downplay their power and influence among the people and thus could shift the allegiance of the Indios from the friars to the Filipino reformists and leaders. The strengthening power of the friars in the 19th century had encouraged the nationalists to double their efforts to win the people to their side.

The Philippine Setting

The Opening of the Suez Canal

Aside from these three great revolutions and the declining influence of the Church during this period, there were also other factors that facilitated the growth of nationalistic aspirations of Rizal and other Filipino ilustrados. Foremost among them was the opening of the Suez Canal to international shipping on November 17, 1869. This canal is 103 miles long and connects the Mediterranean with the Gulf of Suez and hence with the Red Sea and the Indian Ocean. Its significance could not be underestimated. With the opening of this canal, the distance of travel between Europe and the Philippines was significantly shortened and brought the country closer to Spain. In previous years, a steamer from Barcelona had to sail around the Cape of Good Hope, and reached Manila after a hazardous voyage of more than three months. With this canal, the trip was reduced to only 32 days.

The opening of the Suez Canal facilitated the importation (from Europe and America) of books, magazines and newspapers with liberal ideas which eventually influenced the minds of Rizal and other Filipino reformists. Political thoughts of liberal thinkers like Jean Jacques Rousseau (Social Contract), John Locke (/two Treatises of Government), Thomas Paine (Common Sense) and others entered the country. Moreover, the shortened route encouraged more and more Spaniards and Europeans with liberal ideas to come to the Philippines and interact with Filipino reformists. The opening of this canal in 1869 further stimulated the local economy which gave rise — as already mentioned above--to the creation of the middle class of mestizos and ilustrados in the 19th century.

The shortened route also encouraged the ilustrados to pursue higher studies abroad and learn liberal and scientific ideas in the universities of Europe. Their social interaction with liberals in foreign lands had influenced their thinking on politics and nationhood.

PHILIPPINE INSTITUTION 1 14 The Democractic Rule of Gov. Gen. Dela Torre

The first-hand experience of what it is to be liberal came from the role modeling of the first liberal governor general in the Philippines — Governor General Carlos Dela Torre. Why Dela Torre was able to rule in the Philippines has a long story. The political instability in Spain had caused frequent changes of Spanish officials in the Philippines which caused further confusion and increased social as well as political discontent in the country. But when the liberals deposed Queen Isabela II in 1868 mutiny, a provisional government was set up and the new government extended to the colonies the reforms they adopted in Spain. These reforms included the grant of universal suffrage and recognition of freedom and conscience, the press, association and public assembly. De la Torre was appointed by the provisional government in Spain as Governor General of the Philippines.

The rule of the first liberal governor general in the person of de la Torre became significant in the birth of national consciousness in the 19th century. De la Torre’s liberal and pro-people governance had given Rizal and the Filipinos during this period a foretaste of a democratic rule and way of life. De la Torre put into practice his liberal and democratic ways by avoiding luxury and living a simple life. During his two-year term, he encouraged freedom and abolished censorship. He recognized the freedom of speech and of the press, which were guaranteed by the Spanish Constitution. Because of his tolerant policy, Father Jose Burgos and other Filipino priests were encouraged to pursue their dream of replacing the friars with the Filipino clergy as parish priests in the country.

Governor De la Torre’s greatest achievement was the peaceful solution to the land problem in Cavite. This province had been the center of agrarian unrest in the country since the 18th century because the Filipino tenants who lost their land had been oppressed by Spanish landlords. Agrarian uprisings led by the local hero, Eduardo Camerino, erupted several times in Cavite. This agrarian problem was only solved without bloodshed when Governor De la Torre himself went to Cavite and had a conference with the rebel leader. He pardoned the latter and his followers, provided them with decent livelihood and appointed them as members of the police force with Camerino as captain.

The Cavite Mutiny and the Martyrdom of GOMBURZA

Two historical events in the late 19th century that hastened the growth of nationalism in the minds of Rizal, reformists and the Filipino people was the Cavite Mutiny and the martyrdom of Fathers Gomez, Burgos, and Zamora or popularly known as GOMBURZA. The Cavite Mutiny was a failed uprising against the Spaniards due to miscommunication. On the night of January 20, 1872, a group of about 200 soldiers and workers led by Lamadrid, a Filipino sergeant, took over by force the Cavite arsenal and fort. Before this, there was an agreement between Lamadrid and his men and Filipino soldiers in Manila that they would join forces to stage a revolt against the Spaniards, with firing of rockets from the city walls of Manila on that night as the signal of the uprising. Unfortunately, the suburbs of Manila celebrated its fiesta on that very night with a display of fireworks. The Cavite plotters, thinking that the fighting had been started by Manila soldiers, killed their Spanish officers and took control of the fort. On the following morning, government troops rushed to the Cavite arsenal and killed many mutineers including Lamadrid. The survivors were subdued, taken prisoners and brought to Manila.

PHILIPPINE INSTITUTION 1 15 This unfortunate incident in Cavite became an opportunity, however, for the Spaniards to implicate the three Filipino priests who had been campaigning for Filipino rights, particularly the right of Filipino priests to become parish priests or the “Filipinization” of the parishes in the country. These three priests, especially Father Jose Burgos, the youngest and the most intelligent, championed the rights of the Filipino priests and were critical of Spanish policies. The Spanish government then wanted them to be placed behind bars or executed. To do this, it magnified the event and made it appear as a “revolt” against the government. Thus, afterthe mutineers were imprisoned, Fathers Mariano Gomez, Jose Burgos, and Jacinto Zamora (GOMBURZA) were arrested and charged falsely with treason and mutiny under a military court. To implicate them, the government bribed Francisco Zaldua, a former soldier, as the star witness. With a farcical trial, a biased court, and a weak defense from their government-hired lawyers, the three priests were convicted of a crime they did not commit. Governor Izquierdo approved their death sentence and at sunrise of February 17, 1872, Fathers Gomez, Burgos and Zamora were escorted under heavy guard to Luneta and were executed by garrote (strangulation machine) before a vast crowd of Filipinos and foreigners.

The execution of GOMBURZA had hastened not only the downfall of the Spanish government but also the growth of Philippine nationalism. The Filipino people resented the execution of the three priests because they knew that they were innocent and were executed because they championed Filipino rights. Among those in the crowd who resented the execution was Paciano, the older brother of Jose Rizal, who inspired the national hero to follow the cause of the three priests. Rizal dedicated his novel Noli Me Tangere to GOMBURZA to show his appreciation to the latter’s courage, dedication to Filipino rights, and sense of nationalism.

Discontent with Spanish Institutions

Spain introduced into the country mechanisms or institutions to enable the colonial government in the country to comply with its obligations of supporting the Church’s mission of Christianizing the natives and to contribute to the Spanish King’s economic welfare. These institutions include the encomienda, the polo or forced labor and the tributo or tribute. The tribute consisted of direct (personal tribute and income tax) and indirect (customs duties and the bandala), taxes, monopolies (rentas estancadas) of special crops and items as spirituous liquors (1712-1864), betel nut (1764), tobacco (1782-1882), explosives (1805-1864), and opium (1847). These colonial systems also became the major sources of discontent of many indios during the Spanish period. Because of the oppressive nature of these systems, many revolts and uprisings erupted in various parts of the country which contribute to the weakening of the Spanish rule in the 19th century.

The Tribute or Tributo

As a sign of vassalage to Spain, the Filipino paid tribute to the colonial government in the island. On July 26, 1523, King Charles V decreed that Indians who had been pacified should contribute a “moderate amount” in recognition of their vassalage. In theory, the tribute or tax was collected from the natives in order to defray the costs of colonization and to recognize their vassalage to the king of Spain. From the point of view of the Catholic Church, tribute could be extracted from the natives only if it was used primarily for the work of Christianization like the building of

PHILIPPINE INSTITUTION 1 16 churches in the colony, support for missionaries, and so on. But from the point of view of the natives, the payment of the tribute was, however, seen as a symbol of acceptance of their vassalage to Spain.

Miguel Lopez de Legazpi was first to order the payment of tribute, both in the Visayas and Luzon. His successors followed this practice. As mentioned above, the buwis (tribute) during this period consisted of two types: the direct taxes which came from personal tribute and income tax, and indirect taxes which were collected from customs duties and bandala taxes, monopolies (rentas escantadas) of special crops and items.

The tribute or buwis was collected from the natives both in specie (gold or money) and kind (e.g. rice, cloth, chicken, coconut oil, abaca, etc.). The King of Spain preferred the payment of gold but the natives paid largely in kind. That was why King Philip II was annoyed upon knowing that most of the tributes in the colony was paid in kind. In the 1570s, the tribute was fixed at eight reales (1 real=121 centavos) or in kind of gold, blankets, cotton, rice, bells and raised to fifteen reales till the end of the Spanish period. Until the mid-nineteenth century, the Filipinos were required to pay the tribute of 10 reales; 1 real diezmos prediales (tithes), 1 real town community chest, 3 reales of sanctorum tax for church support or a total of 15 reales.

In addition, a special tax called bandala was also collected from the natives. Coming from the word mandala (a round stack of rice stalks to be threshed), bandala was an annual enforced sale or requisitioning of goods, particularly of rice or coconut oil, in the case of Tayabas. If this tax was not paid or paid only in promissory notes, an outright confiscation of goods or crops would follow. This type of tax was so oppressive that it sparked a revolt in 1660-61. In November 1782, bandala was abolished in the provinces of Tondo, Bulacan, Pampanga, Laguna, Batangas, Tayabas and Cavite since natives refused to plant rice and other crops because of this tax.

By 1884, the tribute was replaced by the cedula personal or personal identity paper which resembles the present community or residence tax today. Everyone, whether Filipino or other nationalities and over eighteen years of age, was required to pay this kind of tax.

The intended effect of the tribute was primarily to advance the Christianization of the natives in the archipelago. The unintended effect however was the exploitation of the natives in the hands of some abusive Spaniards in the collection of this tribute. Due to its lack of uniformity and fixed policy in collecting tribute in the beginning, many natives complained of paying taxes beyond legal prescription. Says Renato Constantino, “The tribute-collectors – alcaldes, mayors, encomenderos, gobernadorcillos, and cabezas — often abused their offices by collecting more than the law required and appropriating the difference.”

The Encomienda

Another colonial system that was intimately connected with the tribute was the encomienda system. The word “encomienda” comes from the Spanish “encomendar” which means “to entrust.” The ecomienda was a grant of inhabitants living in a particular conquered territory which Spain gave to Spanish colonizer as a reward for his services. It was given by the king of Spain as gesture of gratitude to those who assisted him in colonizing the Indies. In the strict sense, it was not a land grant but a grant to exercise control over a specific place including its

PHILIPPINE INSTITUTION 1 17 inhabitants. This included the right for the encomendero (owner of encomienda) to impose tribute or taxes according to the limit and kind set by higher authorities. In exchange for this right, the encomendero was duty-bound by law to (1) defend his encomienda from external incursions, (2) to keep peace and order, and (3) to assist the missionaries in evangelizing the natives within his territory.

The encomiendas during the Spanish period were of two kinds — the royal and private. The royal encomiendas which consisted of big cities, seaports, and inhabitants of regions rich in natural resources were owned by the king. The private encomiendas were owned by private individuals or charitable institutions such as the Colegio de Santa Potenciana and the Hospital de San Juan de Dios. By 1591, a total of 257 encomiendas with a total population of over 600,000 were created by the Spanish king in the Philippines (31 royal and 236 private). The encomienda system lasted a little longer and finally ended in the first decade of the 19th century.

Like the tribute, the encomienda system was one of the major sources of discontent of the natives against the Spanish rule. This system had empowered the Spanish encomiendero to collect tribute or taxes according to his whim or desire. Because there was no systematic taxation system in the colony, the encomiendero has the option to collect the tribute in gold, cash, or kind. When gold was abundant and money was scarce, he demanded cash or reales; when reales were plentiful and there was scarcity of gold, they asked for gold, even when the poor Filipinos were coerced to buy them. During bumper harvests, he demanded products like rice, tobacco or even all of the Filipino possessions, and they were forced “to travel great distances” to try to buy them at high rates. The encomiendero had indeed become abusive because of his discretionary power to collect taxes within his jurisdiction. Filipinos who resisted his power were publicly flogged, tortured or jailed. These unjust collections of taxes within the encomienda system became one of the causes of intermittent uprisings in the Philippines during the Spanish period.

The Polo or Forced Labor

In addition to the tribute, the Polo or forced labor was another practice that created discontent among the indios during the Spanish times. The word “polo” is actually a corruption of the Tagalog pulong, originally meaning “meeting of persons and things” or “community labor”. Drafted laborers were either Filipino or Chinese male mestizos who were obligated to give personal service to community projects, like construction and repair of infrastructure, church construction, or cutting logs in forests, for forty days. All able-body males, from 16 to 60 years of old, except chieftains and their elder sons, were required to render labor for these various projects in the colony. This was instituted in 1580 and reduced to 15 days per year in 1884.

There were laws that regulated polo. For instance, the polista (the person who rendered forced labor) would be paid a daily wage of ¼ real plus rice. Moreover, the polista was not supposed to be brought from a distant place nor required to work during planting and harvesting seasons. Despite restrictions, polo resulted in disastrous consequences, e.g., the ruining of communities that men left behind. The promised wage was not given exactly as promised that led to starvation or even death of some polistas and their families. Moreover, the polo had affected the village economy negatively. The labor drafts coincided with the planting and harvesting seasons; forced separation from the family and relocation to different places, sometimes outside the Philippines;

PHILIPPINE INSTITUTION 1 18 and reduction of male population as they were compelled at times, to escape to the mountains instead of working in the labor pool.

Union of Church and State

During the Spanish period, there was a union of Church and State. The Catholic religion became the State religion. Both civil and ecclesiastical authorities served God and king. Thus, the functions of the government officials oftentimes overlapped with those of the clergy in the Church. Under the arrangements between the Pope and the Spanish King called the Patronato Real de las Indias, civil and Church authorities must coordinate to Christianize the natives in the colony. Since the evangelization of the natives was the only reason, according to the Church, which gave Spain the right to colonize the Philippines and to extract tribute, civil authorities should support the material needs of the missionaries in building Churches and catechizing the inhabitants. Thus, the government provided salaries to the Spanish missionaries and the clergy, making them technically government officials.

The union of Church and State also implied the non-payment of all forms of tribute or taxes by the Catholic Church and members of its clergy. The Church did not pay any personal or income tax to the government. Instead, the government contributed a huge amount of the taxes or duties collected from the colony to the Church for its evangelization work. Owing to this union, the clergy and friars enjoyed political influence in the country. In the town, for instance, the parish priest holds immense power compared to the gobernadorcillo or town mayor. He represented the Spanish King in his area of responsibility. He supervised local elections, education, charities, morals and taxation. Until 1762, members of the Church hierarchy like bishops and archbishops acted as governor-generals in case of vacancy in the gubernatorial office. Among them were: Archbishop Francisco de la Cuesta (1719-21), Bishop Juan de Arrechederra (1745-50), Bishop Lino de Espeleta (1759-61) and Archbishop Manuel Antonio Rojo (1761-62).

With today’s doctrine of Separation of Church and State introduced by the Americans, it is unthinkable for bishops and priests to hold public office or exercise government power owing to the ban imposed by the Pope to the clergy. With vast powers both spiritual and political in their hands, Spanish friars and the clergy held absolute powers in the colony during the Spanish period. This had attracted the attention of the reformists and ilustrados led by Jose Rizal that resulted in a nationalist desire for reforms in the country and eventually independence from Spain.

Abuses and Immoralities of the Friars

Although not all friars are bad, abusive and immoral friars became a source cause of people’s disenchantment with the Spanish rule. The Filipino reformists led by Dr. Rizal hated the abusive friars and wanted them to be expelled from the country as attested by their ‘Anti-Friars Manifesto of 1888.’

The bad friars were portrayed by Rizal in his two novels Noli Me Tangere and El Filibusterismo and by Graciano Lopez Jaena as Fray Botod. These bad friars were arrogant, abusive and immoral. They impregnated native women and sire illegitimate children.

PHILIPPINE INSTITUTION 1 19 The reformist Marcelo H. Del Pilar parodied the Ten Commandments to ridicule the friars:

1. Thou shalt worship and love the friars above all. 2. Thou shalt not cheat them of their stipends. 3. Thou shalt sanctify the friar, Sundays or holidays. 4. Thou shalt pawn thyself to pay for the burial of thy father and mother. 5. Thou shouldst not die if thou hast not the money to pay for thine interment. 6. Thou shalt not covet his wife. 7. Thou shalt not steal with him. 8. Thou shalt not accuse him even if thou be called a liar. 9. Thou shalt not refuse him your wife. 10. Thou shalt not deny him your property

Racial Discrimination

Another area of animosity between Filipinos and Spaniards that led to discontent of the Spanish rule was racial discrimination. Racial discrimination is a form of social exclusion where people are prevented from having access to public goods by virtue of their physical traits. It is an abusive behavior of one race against another. In colonization, the white colonizers who were Caucasians often looked down on their colonized people or natives as inferior by virtue of their skin, height, nose, or physical traits. In the Philippines, the Spanish authorities regarded the brown Filipino as an inferior people and derisively called them “Indios” or Indians. This racial prejudice against native Filipinos existed in government offices, in the armed forces, in universities and colleges, in courts of justice, and in high society. Although the laws applied in the colony recognized no difference between various races, documentary evidence on racism in the Philippines is abundant. A description of Pardo de Tavera illustrates this racial discrimination in social etiquette:

The townspeople were obliged to remove their hats when a Spaniard passed, and this was especially the case if he occupied some official position; if the Spaniard happened to be a priest; in addition to the removal of the hat the native was obliged to kiss his hat. No Indian [i.e.,Filipino] was allowed to sit at the same table with a Spaniard, even though the Spaniard was a guest in the Indian’s house. The Spaniards addressed the Filipinos [i.e., Spaniards born in the Philippines] by the pronoun “thou”, and although many of the Spaniards married pure blood native women, the wives were always looked down on in society as belonging to an inferior class.

The friars and some Spanish writers maligned the Filipino race in their writings. They degraded the indios as “neither a merchant nor an industrial, neither a farmer nor a philosopher”. The Franciscan Fr. Miguel Lucio y Bustamante opined in his Si Tandang Basio Macunat (Manila, 1885) that the Filipino could never learn the Spanish language or be civilized: “The Spaniards will always be a Spaniard, and the indio will always be an indio…The monkey will always be a monkey however you dress him with shirt and trousers, and will always be a monkey and not human.”

PHILIPPINE INSTITUTION 1 20 To prove that indios were not inferior people, some talented and intelligent Filipinos excelled in their chosen fields. Juan Luna excelled in painting. Fr. Jose Burgos in Theology and Canon Law. Jose Rizal, by surpassing the Spanish writers in literary contests and winning fame as a physician, man-of-letters, scholar, and a scientist, proved that a brown man could be as great, or even greater, than a white man.

The decline of the Spanish rule in the 19th century and the popularity of Rizal and his reform agenda were products of the interplay of various economic, social, political and cultural forces both in the global and local scale. The three great revolutions, namely: Industrial, French and American as well the birth of the social sciences and liberal ideas had gradually secularized societies in the 19th century and thereby weakened the influence of religion in people’s mind, especially the well-educated reformists and ilustrados. The political turmoil in Spain caused by the rapid change of leadership and struggle between conservatives and liberals had also weakened the Spanish administration in the Philippines. Although the influence of the Catholic Church in the 19th century led by the friars had not diminished, the liberal and progressive ideas of Rizal and the reformists had already awakened the nationalist sentiment of the natives that soon became the catalyst for political change in the late 19th century.

PHILIPPINE INSTITUTION 1 21 Part III: Life, Education, Travel

A Biographical Sketch Teofilo H. Montemayor

JOSE RIZAL, the national hero of the Philippines and pride of the Malayan race, was born on June 19, 1861, in the town of Calamba, Laguna. He was the seventh child in a family of 11 children (2 boys and 9 girls). Both his parents were educated and belonged to distinguished families.

His father, Francisco Mercado Rizal, an industrious farmer whom Rizal called "a model of fathers," came from Biñan, Laguna; while his mother, Teodora Alonzo y Quintos, a highly cultured and accomplished woman whom Rizal called "loving and prudent mother," was born in Sta. Cruz, Manila. At the age of 3, he learned the alphabet from his mother; at 5, while learning to read and write, he already showed inclinations to be an artist. He astounded his family and relatives by his pencil drawings and sketches and by his moldings of clay. At the age 8, he wrote a Tagalog poem, "Sa Aking Mga Kabata," the theme of which revolves on the love of one’s language. In 1877, at the age of 16, he obtained his Bachelor of Arts degree with an average of "excellent" from the Ateneo Municipal de Manila. In the same year, he enrolled in Philosophy and Letters at the University of Santo Tomas, while at the same time took courses leading to the degree of surveyor and expert assessor at the Ateneo. He finished the latter course on March 21, 1877 and passed the Surveyor’s examination on May 21, 1878; but because of his age, 17, he was not granted license to practice the profession until December 30, 1881. In 1878, he enrolled in medicine at the University of Santo Tomas but had to stop in his studies when he felt that the Filipino students were being discriminated upon by their Dominican tutors. On May 3, 1882, he sailed for Spain where he continued his studies at the Universidad Central de Madrid. On June 21, 1884, at the age of 23, he was conferred the degree of Licentiate in Medicine and on June 19, 1885, at the age of 24, he finished his course in Philosophy and Letters with a grade of "excellent."

Having traveled extensively in Europe, America and Asia, he mastered 22 languages. These include Arabic, Catalan, Chinese, English, French, German, Greek, Hebrew, Italian, Japanese, Latin, Malayan, Portuguese, Russian, Sanskrit, Spanish, Tagalog, and other native dialects. A versatile genius, he was an architect, artists, businessman, cartoonist, educator, economist, ethnologist, scientific farmer, historian, inventor, journalist, linguist, musician, mythologist, nationalist, naturalist, novelist, opthalmic surgeon, poet, propagandist, psychologist, scientist, sculptor, sociologist, and theologian.He was also an expert swordsman and marksman.

In the hope of securing political and social reforms for his country and at the same time educate his countrymen, Rizal, the greatest apostle of Filipino nationalism, published, while in Europe, several works with highly nationalistic and revolutionary tendencies. In March 1887, his daring book, NOLI ME TANGERE, a satirical novel exposing the arrogance and despotism of the Spanish clergy, was published in Berlin; in 1890, he r eprinted in Paris Morga’s SUCCESSOS DE LAS ISLAS FILIPINAS with his annotations to prove that the Filipinos had a civilization worthy to be proud of even long before the Spaniards set foot on Philippine soil; on September

PHILIPPINE INSTITUTION 1 22 18, 1891, EL FILIBUSTERISMO, his second novel and a sequel to the NOLI and more revolutionary and tragic than the latter, was printed in Ghent. Because of his fearless exposures of the injustices committed by the civil and clerical officials, Rizal provoked the animosity of those in power. This led himself, his relatives and countrymen into trouble with the Spanish officials in the country. As a consequence, he and those who had contacts with him, were shadowed; the authorities were not only finding faults but even fabricating charges to pin him down. Thus, he was imprisoned in Fort Santiago from July 6, 1892 to July 15, 1892 on a charge that anti-friar pamphlets were found in the luggage of his sister Lucia who arrived with him from Hong Kong. While a political exile in Dapitan, he engaged in agriculture, fishing and business; he maintained and operated a hospital; he conducted classes- taught his pupils the English and Spanish languages, the arts, mathematics, natural sciences, physical education, etc.

Well-versed in the sciences, vocational courses including agriculture, surveying, sculpturing, and painting, he did some researches and collected specimens, entered into correspondence with renowned men of letters and sciences abroad, and with the help of his pupils, constructed water dam and a relief map of Mindanao – both considered as remarkable engineering feats. His sincerity and friendliness won for him the trust and confidence of even those assigned to guard him; his good manners and warm personality were found irresistible by women of all races with whom he had personal contacts; his intelligence and humility gained for him the respect and admiration of prominent men of other nations; while his undaunted courage and determination to uplift the welfare of his people were feared by his enemies.

When the Philippine Revolution started on August 26, 1896, his enemies lost no time in pressing him down. They were able to enlist witnesses that linked him with the revolt and these were never allowed to be confronted by him. Thus, from November 3, 1986, to the date of his execution, he was again committed to Fort Santiago. In his prison cell, he wrote an untitled poem, now known as "Ultimo Adios" which is considered a masterpiece and a living document expressing not only the hero’s great love of country but also that of all Filipinos. After a mock trial, he was convicted of rebellion, sedition and of forming illegal association. In the cold morning of December 30, 1896, Rizal, a man whose 35 years of life had been packed with varied activities which proved that the Filipino has capacity to equal if not excel even those who treated him as a slave, was shot at Bagumbayan Field.

Activity

Instruction: Please write a brief biography (yours) highlighting the most important events in your life.

PHILIPPINE INSTITUTION 1 23 Genealogy

The Mercado-Rizal Family

The family was considered one of the biggest families during their time. Domingo Lam-co, the family's paternal ascendant was a full-blooded Chinese who came to the Philippines from Amoy, China in the closing years of the 17th century and married a Chinese half-breed by the name of Ines de la Rosa.

Researchers revealed that the Mercado-Rizal family had also traces of Japanese, Spanish, Malay and Even Negrito blood aside from Chinese.

Jose Rizal came from a 13-member family consisting of his parents, Francisco Mercado and Teodora Alonso Realonda, nine sisters and one brother.

FRANCISCO MERCADO (1818-1898)

Father of Jose Rizal who was the youngest of 13 offsprings of Juan and Cirila Mercado. Born in Biñan, Laguna on April 18, 1818; studied in San Jose College, Manila; and died in Manila.

TEODORA ALONSO (1827-1913)

Mother of Jose Rizal who was the second child of Lorenzo Alonso and Brijida de Quintos. She studied at the Colegio de Santa Rosa. She was a business-minded woman, courteous, religious, hard-working and well-read. She was born in Santa Cruz, Manila on November 14, 1827 and died in 1913 in Manila.

SATURNINA RIZAL (1850-1913)

Eldest child of the Rizal-Alonzo marriage. Married Manuel Timoteo Hidalgo of Tanauan, Batangas.

PACIANO RIZAL (1851-1930)

Only brother of Jose Rizal and the second child. Studied at San Jose College in Manila; became a farmer and later a general of the Philippine Revolution.

NARCISA RIZAL (1852-1939)

The third child. Married Antonio Lopez at Morong, Rizal; a teacher and musician.

OLYMPIA RIZAL (1855-1887)

The fourth child. Married Silvestre Ubaldo; died in 1887 from childbirth.

LUCIA RIZAL (1857-1919)

The fifth child. Married Matriano Herbosa.

MARIA RIZAL (1859-1945)

The sixth child. Married Daniel Faustino Cruz of Biñan, Laguna.

PHILIPPINE INSTITUTION 1 24 JOSE RIZAL (1861-1896)

The second son and the seventh child. He was executed by the Spaniards on December 30, 1896.

CONCEPCION RIZAL (1862-1865)

The eight child. Died at the age of three.

JOSEFA RIZAL (1865-1945)

The ninth child. An epileptic, died a spinster.

TRINIDAD RIZAL (1868-1951)

The tenth child. Died a spinster and the last of the family to die.

SOLEDAD RIZAL (1870-1929)

The youngest child married Pantaleon Quintero.

Profile Pictures

Francisco (1818-1898), the father, was a serious Teodora (1827-1913), the mother, was a vigorious looking man of sturdy build. and persevering woman with a benevolent heart and a likable personality.

PHILIPPINE INSTITUTION 1 25 Saturnina (1850-1913) Paciano (1851-1930)

Olympia (1855-1887 Narcisa (1852-1939)

PHILIPPINE INSTITUTION 1 26 Maria (1859-1945) Lucia (1857-1919)

Trinidad (1868-1951) Soledad (1870-1929)

PHILIPPINE INSTITUTION 1 27 Education

Early Education in Calamba and Biñan

Rizal had his early education in Calamba and Biñan. It was a typical schooling that a son of an ilustrado family received during his time, characterized by the four R’s- reading, writing, arithmetic, and religion. Instruction was rigid and strict. Knowledge was forced into the minds of the pupils by means of the tedious memory method aided by the teacher’s whip. Despite the defects of the Spanish system of elementary education, Rizal was able to acquire the necessary instruction preparatory for college work in Manila. It may be said that Rizal, who was born a physical weakling, rose to become an intellectual giant not because of, but rather in spite of, the outmoded and backward system of instruction in the Philippines during the last decades of Spanish regime.

The Hero’s First Teacher

The first teacher of Rizal was his mother, who was a remarkable woman of good character and fine culture. On her lap, he learned at the age of three the alphabet and the prayers. "My mother," wrote Rizal in his student memoirs, "taught me how to read and to say haltingly the humble prayers which I raised fervently to God."

As tutor, Doña Teodora was patient, conscientious, and understanding. It was she who first discovered that her son had a talent for poetry. Accordingly, she encouraged him to write poems. To lighten the monotony of memorizing the ABC’s and to stimulate her son’s imagination, she related many stories.

As Jose grew older, his parents employed private tutors to give him lessons at home. The first was Maestro Celestino and the second, Maestro Lucas Padua. Later, an old man named Leon Monroy, a former classmate of Rizal’s father, became the boy’s tutor. This old teacher lived at the Rizal home and instructed Jose in Spanish and Latin. Unfortunately, he did not lived long. He died five months later.

After a Monroy’s death, the hero’s parents decided to send their gifted son to a private school in Biñan.

Jose Goes to Biñan

One Sunday afternoon in June , 1869, Jose, after kissing the hands of his parents and a tearful parting from his sister, left Calamba for Biñan. He was accompanied by Paciano , who acted as his second father. The two brothers rode in a carromata, reaching their destination after one and one-half hours’ drive. They proceeded to their aunt’s house, where Jose was to lodge. It was almost night when they arrived, and the moon was about to rise.

That same night, Jose, with his cousin named Leandro, went sightseeing in the town. Instead of enjoying the sights, Jose became depressed because of homesickness. "In the moonlight," he recounted, "I remembered my home town, my idolized mother, and my solicitous sisters. Ah, how sweet to me was Calamba, my own town, in spite of the fact that it was not as wealthy as Biñan."

PHILIPPINE INSTITUTION 1 28 First Day in Biñan School

The next morning (Monday) Paciano brought his younger brother to the school of Maestro Justiniano Aquino Cruz.

The school was in the house of the teacher, which was a small nipa hut about 30 meters from the home of Jose’s aunt.

Paciano knew the teacher quite well because he had been a pupil under him before. He introduced Jose to the teacher, after which he departed to return to Calamba.

Immediately, Jose was assigned his seat in the class. The teacher asked him:

"Do you know Spanish?"

"A little, sir," replied the Calamba lad.

"Do you know Latin?"

"A little, sir."

The boys in the class, especially Pedro, the teacher’s son laughed at Jose’s answers. The teacher sharply stopped all noises and begun the lessons of the day.

Jose described his teacher in Biñan as follows: "He was tall, thin, long-necked, with sharp nose and a body slightly bent forward, and he used to wear a sinamay shirt, woven by the skilled hands of the women of Batangas. He knew by the heart the grammars by Nebrija and Gainza. Add to this severity that in my judgement was exaggerated and you have a picture, perhaps vague, that I have made of him, but I remember only this."

First School Brawl

In the afternoon of his first day in school, when the teacher was having his siesta, Jose met the bully, Pedro. He was angry at this bully for making fun of him during his conversation with the teacher in the morning.

Jose challenged Pedro to a fight. The latter readily accepted, thinking that he could easily beat the Calamba boy who was smaller and younger. The two boys wrestled furiously in the classroom, much to the glee of their classmates. Jose, having learned the art of wrestling from his athletic Tio Manuel, defeated the bigger boy. For this feat, he became popular among his classmates.

After the class in the afternoon, a classmate named Andres Salandanan challenged him to an arm-wrestling match. They went to a sidewalk of a house and wrestled with their arms. Jose, having the weaker arm, lost and nearly cracked his head on the sidewalk.

In succeeding days he had other fights with the boys of Biñan. He was not quarrelsome by nature, but he never ran away from a fight.

PHILIPPINE INSTITUTION 1 29 Best Student in School

In academic studies, Jose beat all Biñan boys. He surpassed them all in Spanish, Latin, and other subjects. Some of his older classmates were jealous of his intellectual superiority. They wicked ly squealed to the teacher whenever Jose had a fight outside the school, and even told lies to discredit him before the teacher’s eyes. Consequently the teacher had to punish Jose.

Pilgrimage to Antipolo

Jose had a very vivid imagination and a very keen sense of observation. At the age of seven he traveled with his father for the first time to Manila and thence to Antipolo to fulfill the promise of a pilgrimage made by his mother at the time of his birth. They embarked in a casco, a very ponderous vessel commonly used in the Philippines. It was the first trip on the lake that Jose could recollect. As darkness fell he spent the hours by the katig, admiring the grandeur of the water and the stillness of the night, although he was seized with a superstitious fear when he saw a water snake entwine itself around the bamboo beams of the katig. With what joy did he see the sun at the daybreak as its luminous rays shone upon the glistening surface of the wide lake, producing a brilliant effect! With what joy did he talk to his father, for he had not uttered a word during the night!

When they proceeded to Antipolo, he experienced the sweetest emotions upon seeing the gay banks of the Pasig and the towns of Cainta and Taytay. In Antipolo he prayed, kneeling before the image of the Virgin of Peace and Good Voyage, of whom he would later sing in elegant verses. Then he saw Manila, the great metropolis, with its Chinese sores and European bazaars. And visited his elder sister, Saturnina, in Santa Ana, who was a boarding student in the Concordia College.

Education at Ateneo de Manila

Jose was sent to Manila four months after the friars Gomez, Burgos, and Zamora were martyred.

He studied in the Ateneo Municipal, which was under the supervision of the Spanish Jesuit priests.

The Ateneo Municipal was later named Ateneo de Manila.

Jose's father had intended him to study at Letran, but changed his mind and sent him to the Ateneo instead.

At first, the college registrar, Fr. Magin Ferrando, refused Jose's admission because the boy had registered late and he was sickly and small for his age.

Rizal was nonetheless admitted to the Ateneo with the help and intercession of Manuel Xeres Burgos, a nephew of the martyred priest.

Jose adopted the name Rizal to escape suspicion. His brother Paciano had used the name Mercado, and was now known to the authorities as Jose Burgos' favorite student.

The quality of education in the Ateneo was more advanced. PHILIPPINE INSTITUTION 1 30 Students were divided into two groups: the "Roman Empire" (boarders) and the "Carthaginian Empire" (non-boarders).

The best student in each empire was the emperor, followed by the tribune, then the decurion, the centurion, and the fifth best was the standard-bearer.

The Romans had red banners, and the Carthaginians had blue.

Jose's first professor at the Ateneo was Fr. Jose Bech.

To improve his Spanish, Jose took private lessons in Santa Isabel College at noon breaks.

Rizal's first favorite novel was The Count of Monte Cristo by Alexander Dumas.

He won a medal in Latin.

Jose considered Fr. Sanchez as his best professor in the Ateneo.

He obtained the highest grades in all subjects and graduated with the highest honors.

When Rizal was 16 years old he had his first romance with Segunda Katigbak. Unfortunately, the lady was already engaged to be married. Rizal, as a shy and timid lover, failed to propose despite her encouragement.

Medical Studies at the Universidad de Santo Tomas

After finishing one year in Philosophy and Letters, Jose transferred to the medical course.

He enrolled in UST for two reasons: (1) to appease his father, and (2) because he was still unsure of what career he should pursue.

Rizal took up medicine following the advice of Fr. Pablo Ramon, the Rector of the Ateneo. He also did so to be able to cure his mother's growing blindness.

He finished a surveying course in the Ateneo, but was not given the title of Surveyor because he was still 17 and underage.

After finishing four years in the medical course, Rizal decided to study in Spain. He did not seek his parents' permission for this because he knew they would not allow it.

PHILIPPINE INSTITUTION 1 31 Travel and Adventure

First Travel Abroad

Before reaching Madrid to pursue his medical career in 1882, Rizal had many stopovers. He visited the progressive English colony of Singapore, traversed the historic waterway of Suez Canal via the steamship Djemnah, reached the Italian city of Naples, disembarked at the French port of Marseilles, then took a train to the historic city of Barcelona. His Filipino schoolmates from the Ateneo Municipal threw a party as they welcomed his arrival.

In Barcelona, Rizal wrote his first essay on a foreign soil – the “ El Amor Patrio” (Love of Country) – which he sent to his friend, Basilio Teodora, an editorial staff member of the Diariong Tagalog . By the end of 1882, Rizal decided to leave Barcelona for Madrid.

Rizal lived a frugal life in Madrid, strictly budgeting both his (1) money for food, clothing and school materials; and (2) time for his studies and social life. He joined the Circulo Hispano Filipino and wrote the poem, Me Piden Versos (They Asked Me for Verses). In 1884, Rizal made a splendid speech which saluted two Filipino masters of painting, Juan Luna and Felix Resurreccion Hidalgo, in a banquet held at the National Exposition of Fine Arts. He met and almost fell in love with Consuelo Ortiga y Rey if not for his engagement with Leonor Rivera and his friendship with Eduardo de Lete who had a romantic feeling for Consuelo.

In 1885, the 24-year old Rizal went to Paris, France to pursue his career as an ophthalmologist. He tried his skills in music and studied solfeggio, piano and voice culture for a month and a half. He worked as an assistant to the renowned ophthalmologist, Dr. Louis de Weckert, and left for Heidelberg after a year. He settled in the house of a Lutheran, Karl Ullmer and worked in the clinics of famous Polish and German ophthalmologists, Dr. Javier Galezowsky and Dr. Otto Becker, respectively. In Heidelberg, he was astounded with the flowers along the Neckar River, especially the forget-me-nots, which made him compose the poem, A Las Flores de Heidelberg (To the Flowers of Heidelberg), on April 22, 1886. It was also in this German city where the long-distance friendship between Jose Rizal and Ferdinand Blumentritt began.

Rizal traveled to Leipzig and attended some lectures at its local university. After which he went to Berlin to further study ophthalmology and other languages, to get familiar with the scenic Germany, to be part of the scientific community, and to finish his novel, Noli Me Tangere. However, he was struck by financial problem in Berlin as he was short of allowance from Calamba.

PHILIPPINE INSTITUTION 1 32 Back to the Philippines

The stunning beauty of the European lands did not stop Rizal from continuously adoring his native land. After the Noli Me Tangere was published, he decided to return to Calamba despite the many warnings he received from friends and relatives alike. He had four reasons for returning to the Philippines:

 To perform an operation on Doña Teodora's eyes;  To defend his oppressed countrymen more effectively than doing so in a foreign land;  To find out how his Noli was received by the Filipinos and Spaniards; and  To know the reason for Leonor Rivera's long silence.

Aboard the steamer Djemnah, Rizal sailed to the East via the Suez Canal on June 3, 1887 and reached Saigon on the 30th of July. From Saigon, he boarded the steamer Hayfong bound for Manila. On the sixth day of August, he arrived in Manila and visited some friends, and reached Calamba two days later. In his native land, he opened a medical clinic and restored his mother's vision. Such “miraculous” news spread throughout the community like wild fire, thus, his clinic was flocked by people aspiring for better eyesight. Newly arrived from Germany, he began to be known as “Doctor Uliman” (from the word Aleman).

Regarding his novel Noli Me Tangere, Rizal met Governor General Emilio Terrero who informed him of the charges against him. As a defense, Rizal told Terrero that the Noli only exposes the reality. Not having read the book yet and out of curiosity, the governor general asked for a copy of the controversial novel, which he later confessed that he enjoyed reading. He saw no problem on the book, yet to protect Rizal's life which was then in danger, he assigned Jose Taviel de Andrade, a young Spanish lieutenant, as Rizal's personal bodyguard. Soon enough, the attackers and defenders of the novel resurfaced.

Second Travel Abroad

Realizing that his family's and friends' safety were at risked; and that his fight against the Spaniards have better chance of winning if he'd stay abroad, Rizal, six months after, finally decided to sail back to Europe. Before his departure, a friend from Lipa City, Batangas asked of him a poem dedicated to the industrious workers in their town. Privileged, Rizal wrote the Himno Al Trabajo (Hymn to Labor).

East Asia

On February 3, 1888, for the second time, Rizal sailed to Hongkong as a frustrated being who wanted the utmost reform in his native land. Terrero’s former secretary, Jose Sainz de Varranda, followed Rizal in the said British colony, and was believed to be commissioned by the Spanish authorities to spy on the hero. After almost three weeks, on board the American steamer, Oceanic, he left Hongkong and sailed to Japan where he was invited by Secretary Juan Perez Caballero to live at the Spanish Legation. His instinct told him that it was a bait – a way for the Spanish officials to keep track of his activities. And since it was economical to stay at the legation and he believed that he had nothing to hide, he accepted it. Rizal was impressed by the scenic Japan and had keenly observed the life, customs and culture of the people. He had fallen

PHILIPPINE INSTITUTION 1 33 in love not only with the view but more to its women, particularly with the 23-year old O-Sei- San (a.k.a. Usui Seiko).

The West

Rizal was almost tempted to settle in Japan with O-Sei-San, but on April 13, 1888, Rizal boarded the English steamer, Belgic bound for the United States, reaching the land on April 28. He visited San Francisco, left it on the second day for Oklahoma, then to Sacramento, then to Reno, and finally to New York. On May 16, 1888, he boarded the ship City of Rome for Liverpool where he decided to stay in London until March 1899. Rizal chose to stay in London so that he could improve his English skills, study and do an annotation of Antonio Morga's Sucesos de las Islas Filipinas and because he believed that the said English city was a safe place for him to carry on the reforms he wanted for the Philippines. He stayed at Dr. Antonio Ma. Regidor's home and boarded at the Beckett family where he fell in love with Gertrude.

Great Britain

In London, Rizal received both good news and bad news from home. The good news was that Rev. Vicente Garcia was defending his Noli from the attacks of the friars. On the other hand, the bad news were that the Filipino signatories of the “Petition of 1888” and the tenants of the Calamba agrarian trouble were facing persecution; that his brothers-in-law, Manuel T. Hidalgo and Mariano Herbosa, were exiled to Bohol and was denied Christian burial, respectively; and his friend, Laureano Viado, a UST medical student, was imprisoned for possessing a copy of his Noli. During his stay in this country, Rizal also made used of his time in writing essays and articles for the La Solidaridad . On June 12, 1889, with Filipino and Spanish friends, they founded the Asociacion Hispano-Filipino which aimed for union and reforms. After ten months, Rizal left London and departed for Paris.

France

In Paris, Rizal continued his study on various languages and practiced his artistic skills, and finished two statues - “The Beggar” and “The Maid with a Basket.” He organized a social club called Kidlat Club which brought together young Filipinos residing in France. Soon, the members of the said club founded a new Filipino society – the Indios Bravos, an organization which envisioned Filipinos being recognized by Spain for being excellent in various fields of knowledge. By January 1890, Rizal's annotation of the Sucesos was finally printed and publihed by the Garnier Freres.

Belgium

With his roommate, Jose Albert, Rizal celebrated Christmas in Paris. Shortly after New Year, he visited London for the last time and on January 28, 1890, left Paris for Brussels. With Albert, they left the extravagant and gay social life in Paris and stayed in a boarding house owned by the Jacoby sisters in Brussels. Rizal continued contributing for La Solidaridad under the pseudonyms Dimas Alang and Laong Laan. From Calamba, Rizal received letters telling that the agrarian trouble in the province was getting worse, and as such, he decided to go home. But instead of going home, a letter from Paciano told him that they already lost the case against the Dominicans and they were in need of a lawyer who would defend their family and the families in Calamba from Madrid. Rizal traveled to Madrid to seek justice but in vain – he could

PHILIPPINE INSTITUTION 1 34 not find the right person and he heard that his family was already evicted from their land in Calamba and other family members were banished to Mindoro and Manila.

Spain

Rizal had many misadventures in Madrid. For one, he challenged Antonio Luna and Wenceslao Retana in a duel. With Luna, it was about the latter's frustration with his unsuccessful “love affair” with Nellie Boustead, and so gave negative remarks on the lady which Rizal did not tolerated. The other encounter was with Retana who had insulted Rizal and his family by writing in La Epoca, an anti-Filipino newspaper, that the Rizal family in Calamba was ejected from their lands because they did not pay their rents. It was also from this city where Rizal heard the news of Leonor Rivera's marriage with Henry Kipping, an Englishman, which terribly broke his heart.

Another marked event in Madrid was the Marcelo H. del Pilar-Jose Rizal rivalry for leadership in the Asociacion Hispano Filipino. A faction emerged from the Filipinos in Madrid, the Rizalistas and Pilaristas, Rizal and del Pilar's compatriots, respectively, during the organization's election. Losing the election, Rizal decided to go back home, fearing that his presence may result to bigger and stronger faction among the Filipinos in Madrid. But instead of going straight to Hongkong, he went back to Brussels to finish his second novel, the El Filibusterismo.

Back in Hongkong

After the Fili was published, Rizal left Europe. Aboard the S.S. Melbourne, he sailed to Hongkong where he lived for seven months. His reasons for venturing to Hongkong were the following:

 To leave behind his rivalry with del Pilar;  To facilitate a Propaganda Movement in Hongkong; and  To be proximate to his family in the Philippines.

On November 20, 1891, Rizal arrived in Hongkong and was cordially welcomed by the Filipino residents in the city, particularly, his friend Jose Ma. Basa. He resided at No. 5 D' Aguilar Street, No. 2 Rednaxela Terrace and opened a medical clinic there. Rizal had a continued correspondence with his family in Calamba and had been aware of the unsettled agrarian problem. Through a letter from his brother-in-law, Manuel T. Hidalgo, he had been informed of the deportation of twenty-five persons in Calamba, including the Rizal family. This news made Rizal even more desperate to return to Manila, but his sorrow was replaced by surprise when his family visited him in Hongkong and celebrated the 1891 Christmas with him.

While in Hongkong, Rizal practiced his medical career. With the help of his friend, Dr. Lorenzo P. Marquez, they built a large clientèle and opened a medical clinic where he was recognized as an excellent eye surgeon. He was equally supported and aided both morally and financially by his family and friends with his chosen career.

Another marked event during Rizal's stay in Hongkong was his plan to move the landless Filipinos to Borneo and transform the said wilderness into a “New Calamba” through the so called Borneo Colonization Project. In April 1892, he visited Borneo and negotiated with the

PHILIPPINE INSTITUTION 1 35 British authorities who wre willing to provide 100,000 acres of land for the Filipinos. Many Filipino patriots found this project amusing, thus, promoted the said project. However, there were a number who objected, one of which was Rizal's brother-in-law, Hidalgo. Twice did Rizal write a letter addressed to Governor General Eulogio Despujol informing his Borneo colonization project, with whom he received no response. Instead, Despujol commanded the Spanish consul-general in Hongkong to notify Rizal that such project was very unpatriotic, and by immigrating Filipinos to Borneo, the Philippines would surely be lacking of laborers.

Despite much opposition from friends and relatives, he decided to return to Manila on the following reasons:

 To discuss with Governor General Despujol his Borneo colonization project;  To form the La Liga Filipina in the Philippines; and  To prove that Eduardo de Lete's allegations on him and his family in Calamba were wrong.

Before his departure, he wrote three more letters – the first addressed to his parents and friends; the second one, to the Filipinos; and the last to Governor General Eulogio Despujol. Instead of having the protection he desired, Rizal and his sister, Lucia, fell into a Spanish trap – a case was secretly filed against Rizal, and Despujol ordered his secretary, Luis de la Torre, to verify whether the patriot had naturalized himself as German citizen or not. And so the siblings sailed across the China Sea without prior knowledge of what awaited them in the Philippines – the deportation of Jose Rizal to Dapitan.

PHILIPPINE INSTITUTION 1 36 Part IV: Exile and Martyrdom Exile in Dapitan

Peaceful Life in Dapitan

During the early part of his exile in Dapitan, Rizal lived at the commandant’s residence. With his prize from the Manila Lottery and his earnings as a farmer and a merchant, he bought a piece of land near the shore of Talisay near Dapitan. On this land, he built three houses- all made of bamboo, wood, and nipa. The first house which was square in shape was his home. The second house was the living quarters of his pupils. And the third house was the barn where he kept his chickens. The second house had eight sides, while the third had six sides.

In a letter to his friend, Ferdinand Blumentritt, on December 19, 1893, Rizal described his peaceful life in Dapitan.

"I shall tell you how we lived here. I have three houses-one square, another hexagonal, and the third octagonal. All these houses are made of bamboo, wood, and nipa. I live in the square house, together with my mother, my sister, Trinidad, and my nephew. In the octagonal house live some young boys who are my pupils. The hexagonal house is my barn where I keep my chickens.

"From my house, I hear the murmur of a clear brook which comes from the high rocks. I see the seashore where I keep two boats, which are called barotos here.

"I have many fruit trees, such as mangoes, lanzones, guayabanos, baluno, nangka, etc. I have rabbits, dogs, cats, and other animals.

"I rise early in the morning – at five – visit my plants, feed the chickens, awaken my people, and prepare our breakfast. At half-past seven, we eat our breakfast, which consists of tea, bread, cheese, sweets, and other things.

"After breakfast, I treat the poor patients who come to my house. Then I dress and go to Dapitan in my baroto. I am busy the whole morning, attending to my patients in town.

"At noon, I return home to Talisay for lunch. Then, from 2:00 to 4:00 p.m., I am busy as a teacher. I teach the young boys.

"I spend the rest of the afternoon in farming. My pupils help me in watering the plants, pruning the fruits, and planting many kinds of trees. We stop at 6:00 p.m. for the Angelus

"I spend the night reading and writing."

First Christmas

After a short time, Jose Rizal began to enjoy the simple life of Dapitan. He also became prosperous. Aside from his lottery prize, Rizal earned more money by practicing medicine. Some rich patients paid him well for curing their eye ailments. He began to buy agricultural lands in Talisay, a barrio near Dapitan. He planned to build his house in this scenic barrio by the

PHILIPPINE INSTITUTION 1 37 seashore.

As Christmas came nearer, Rizal became more cheerful. His savings increased, for the cost of living in Dapitan was cheaper than in Calamba. His health improved. Many Dapitan folks, who were formerly indifferent to him, became his friends.

No wonder, Rizal enjoyed his first Christmas in Dapitan. He was one of the guests of Captain Carnicero at a Christmas Eve dinner in the comandancia (house of the commandant). The other guests were three Spaniards from the neighboring town of Dipolog and a Frenchman named Jean Lardet. It was a merry feast. The guests enjoyed the delicious dishes prepared by the commandant’s native cook. With the exception of Rizal, they drank beer, for he disliked hard liquor. At midnight, Captain Carnicero, Rizal, and other guests went to church to hear the Mass of the Noche Buena.

In a letter to his mother, dated January 5, 1893, Rizal described how he enjoyed his first Christmas in Dapitan. He said:

"I spent a merry Christmas here. It could not have been merrier. I had a happy dinner on Christmas Eve, together with my host (the commandant), three Spaniards from a neighboring town, and a Frenchman. We heard Mass at 12:00 midnight, for you know I go to Mass here every Sunday."

The Farmer

To prove to his people that farming is a good a profession as medicine, Rizal became a farmer in Dapitan. In a letter to his sister, Lucia, on February 12, 1896, he said: "We cannot all be doctors; it is necessary that there would be some to cultivate the soil."

During the first year of his exile (1893), Rizal bought an abandoned farm in Talisay, a barrio near Dapitan. This farm had an area of sixteen hectares and was rather rocky. It lay beside a river that resembled the Calamba River-clear fresh water, wide and swift current. In his letter to his sister Trinidad on January 15, 1896, Rizal said: "My land is half an hour’s walk from the sea. The whole place is poetic and very picturesque, better than Ilaya River, without comparison. At some points, it is wide like the Pasig River and as clear as the Pansol, and has some crocodiles in some parts. There are dalag (fish) and pako (edible fern). If you and our parents come, I am going to build a large house where we can all live together."

On this land in Talisay, Rizal actually built a permanent home. With the help of his pupils and some laborers, he cleared it and planted cacao, coffee, coconuts, and fruit trees. Later, he bought more lands in other barrios of Dapitan. In due time, his total land holdings reached 70 hectares. They contained 6,000 abaca plants, 1,000 coconut palms, many coffee and cacao plants and numerous kinds of fruit trees.

On his lands, Rizal introduced modern methods of agriculture which he had observed during his travels in Europe and America. He encouraged the Dapitan farmers to replace their primitive system of cultivation with these modern methods. These modern methods of farming consisted of the use of fertilizers, the rotation of crops, and the use of farm machines. Rizal actually

PHILIPPINE INSTITUTION 1 38 imported some farm machines from the United States.

Rizal dreamed of establishing an agricultural colony in the sitio of Ponot near Sindangan Bay. This region contained plenty of water and good port facilities. He believed that it could accommodate about 5,000 heads of cattle and 40,000 coconut palms. It was also ideal for the cultivation of coffee, cacao, and sugar cane because of its fertile soil and favorable climate.

He invited his relatives and friends in Luzon, especially those in Calamba, to colonize the Sindangan Bay area. Unfortunately, his plan of founding an agricultural colony in Sindangan Bay did not materialize, like that of his former project to colonize North Borneo. He did not get the support of the Spanish government.

Before Rizal was exiled in Dapitan, he already knew many languages. These languages were: Tagalog, Ilokano, Spanish, Latin, Greek, English, French, German, Arabic, Hebrew, Sanskrit, Catalan, Dutch, Italian, Chinese, Japanese, Portuguese, Swedish, and Russian-19 in all.

His knowledge of many languages was one aspect of Rizal’s amazing genius. Few men in history were gifted by God with such ability to learn any language easily. And one of these rare men was Rizal.

To learn a new language, Rizal memorized five root words every night before going to bed. At the end of the year, he learned 1,825 new words. He never forgot these foreign words because of his retentive memory.

Rizal made a good use of his knowledge of many languages in his travels in Europe and America, in communicating with foreign scholars and scientists, and in his writings. Many times during his travels abroad, he acted as interpreter for his fellow travelers who belonged to various nationalities-Americans, British, French, German, Italians, Spaniards, Japanese and others.

During his exile in Dapitan, Rizal increased his knowledge of languages. He studied three more languages- Malay, Bisayan and Subanun. On April 5, 1896, he wrote to his Austrian friend, Professor Blumentritt: "I know Bisayan already, and I speak it quite well. It is necessary, however, to know other dialects."

By the end of his exile in Dapitan on July 31, 1896, Rizal had become one of the world’s great linguists. He already knew 22 languages.

The Painter

In Dapitan, Rizal demonstrated his talent for painting. Before the Holy Week of 1894, Father Vicente Balaguer, a young Jesuit parish priest, was worried. He needed a good backdrop (canvas oil painting behind the main altar) for the annual Lenten celebration. In his native city of Barcelona, Spain, a church had one that showed a colonnaded court, viewed from a wide open gate- a scene depicting the court of Pontius Pilate.

Upon hearing of Rizal’s painting ability, Father Balaguer went to Talisay to talk with the exiled doctor. He was accompanied by a convent helper named Leoncio Sagario.

PHILIPPINE INSTITUTION 1 39 "Doctor," he told Rizal, "I need your help. I would like to have a beautiful backdrop behind the church altar that shows the spirit of the Holy Week. I’ve in mind something similar to one in a church in Barcelona."

Father Balaguer made some rough sketches as he described the backdrop in the Barcelona church. "Can you paint in oil such a picture on a huge canvas, Doctor?" he asked.

"I’ll try, Father. You see, I haven’t done any painting for many years, but I’ll do my best."

The following day, Rizal went to the Jesuit priest, bringing his own sketch based on the latter’s ideas. Father Balaguer was satisfied and urged Rizal to begin the painting job at once.

The actual painting of the backdrop was a difficult task. Rizal obtained the help of two assistants-Sister Agustina Montoya, a Filipina nun from Cavite who could paint, and Francisco Almirol, a native painter of Dapitan.

The trio – Rizal, Sister Montoya, and Almirol – made the sacristy of the church as their workshop. Rizal sketched in soft pencil the general outline of the picture, after which his two assistants applied the oil colors.

Daily, Rizal supervised the work of his assistants. He himself put the finishing touches. He was glad to note that he still had the skill in painting.

Father Balaguer was very much satisfied with the finished oil painting of the backdrop. " Beautiful, very beautiful," he said. He warmly thanked Rizal and his two assistants for the work well done.

The gorgeous backdrop became a precious possession of the Dapitan church- Santiago Church. It was truly a masterpiece.

Senate President Manuel L. Quezon saw Rizal’s painting masterpiece during his visit to Dapitan. He was deeply impressed by its majestic beauty. At one time General Leonard Wood, governor- general of the Philippines, saw it and said that it was truly "a Rizalian legacy".

After the establishment of the Commonwealth of the Philippines, the beautiful backdrop was sent to the Museum of the Ateneo de Manila for safekeeping.

Unfortunately, it was destroyed during the Second World War when fires and bombs razed the city of Manila.

Last Christmas

The Christmas of 1895 was one of the happiest events in Rizal’s life. It was because of the presence of Josephine, who proved to be a loving wife and a good housekeeper.

She was now used to living a simple rural life in the Philippines. She was industrious and learned to cook all sorts of native dishes. PHILIPPINE INSTITUTION 1 40 In his letter to his sister, Trinidad, on September 25, 1895, Rizal praised Josephine, thus: "She cooks, washes, and takes care of the chickens and the house. In the absence of miki for making pancit, she made some long macaroni noodles out of flour and eggs, which serves the purpose. If you could send me a little angkak, I should be grateful to you, for she makes bagoong. She makes also chili miso, but it seems to me that what we have will last for 10 years."

On December 25, 1895, Rizal and Josephine gave a Christmas party at their home in Talisay. By a strange twist of fate, it proved to be Rizal’s last Christmas in Dapitan.

Rizal roasted a small pig to golden brown over a slow fire. He also made chicken broth out of a fat hen. He invited all his neighbors. They all danced and made merry until dawn.

Writing to his sister, Trinidad, on January 15, 1896, Rizal described his last Christmas party in Dapitan. "We celebrated merrily, as almost always. We roasted a small pig and hen. We invited our neighbors. There was dancing, and we laughed a great deal until dawn."

A Son Dies

By the beginning of 1896, Rizal was very happy. His beloved Josephine was heavy with child. Within a few months, she would give birth to a child. As an expectant father, Rizal had every reason to be cheerful and gay.

Unfortunately, Rizal and Josephine were not destined to have a child. One day in early March 1896, Rizal played a practical joke on Josephine, which frightened her terribly. As a result of her great fright, she gave birth prematurely to an eight-month baby boy.

The baby was very weak and was gasping for breath. Seeing the baby’s condition, Rizal immediately baptized him Francisco in honor of his father. He did everything he could to save the life of his infant son, but in vain. All his knowledge and skill as a physician could not save little Francisco. Sorrowfully, Rizal saw his child die three hours after birth.

With a heavy heart, he drew a sketch of his dead son. Then he buried him under a shady tree near his home. He prayed": "Oh, God, I give you another tiny angel. Please bless his soul."

Adios!

On the morning of July 31, 1896, his last day in Dapitan, Rizal busily packed his things. He was scheduled to leave the town on board the España, which was sailing back to Manila. He had sold his lands and other things he owned to his friends, mostly natives of Dapitan.

At 5:30 in the afternoon, he and eight other companions embarked on the steamer. His eight companions were Josephine; Narcisa (his sister); Angelica (daughter of Narcisa); his three nephews, Mauricio (son of Maria), Estanislao and Teodosio (sons of Lucia); and Mr. And Mrs. Sunico.

Almost all Dapitan folks, young and old, were at the shore to see the departure of their beloved doctor. The pupils of Rizal cried, for they could not accompany their dear teacher. Captain

PHILIPPINE INSTITUTION 1 41 Carnicero, in full regalia of a commandant’s uniform, was on hand to say goodbye to his prisoner, whom he had come to admire and respect. The town brass band played the music of the farewell ceremony.

At midnight, Friday, July 31, 1896, the steamer departed for Manila. The Dapitan folks shouted "Adios, Dr. Rizal!" and threw their hats and handkerchiefs in the air. Captain Carnicero saluted his departing friend. As the steamer left the town, the brass band played the sad music of Chopin’s Farewell March.

Rizal was in the upper deck, with tears in his eyes. He raised his hand in farewell to the kind and hospitable people of Dapitan, saying: “Adios, Dapitan!" He gazed at the crowded shore for the last time. His heart was filled with sorrow.

When he could no longer see the dim shoreline, he turned sadly into his cabin. He wrote in his diary: "I have been in that district four years, thirteen days, and a few hours."

Back to Manila

1 August 1896, age 35. Left Dapitan en route to Spain as a volunteer surgeon for the Cuban yellow fever hospitals. Carried letters of recommendation from Governor-General Blanco.

6 August 1896. At dawn the España entered Manila Bay. He was not able to depart immediately for Spain, because the Isla de Luzon which Rizal was supposed to board left the day before they arrived at Manila.

(7 August to 2 September 1896) On Spanish cruiserCastilla in Manila Bay.Sailed for Spain on Spanish mail steamer and just after leaving Port Said was confined to his cabin as a prisoner on cabled order from Manila. (Rizal’s enemies to secure the appointment of a governor -general subservient to them, the servile Polavieja had purchased Governor-General Blanco’s promotion.)

12 August 1896. He sent a letter to his sister Narcisa, asking her to let Josephine Bracken send him pants, vests, collars, and cuffs, through a certain Prudencio Bulag.

19 August 1896. He advised his parents and sisters how they could visit him on board the Castilla, and likewise requested Narcisa to buy fruits for the officers of the cruiser, who treated him well.

25 August 1896. In a letter, he thanked his sister Narcisa for the hospitality she had shown by letting Josephine Bracken stay in her house.

30 August 1896. Governor Ramon Balnco sent Rizal a letter recommending him to the Minister of War, saying that Rizal’s conduct in Dapitan was exemplary and that he had no connection at all with the Philippine Revolution.

2 September 1896. Rizal was transferred to the boat Isla de Panay at 6:00 o’clock in the evening. He was met by the captain of the boat, Capt. Alemany, and was given the best cabin. Later, he wrote a letter to his mother informing her of his good health on board the ship.

PHILIPPINE INSTITUTION 1 42 He informed his mother of his departure for Cuba, comforting her that everybody is in the hands of the Divine Providence. To his sisters, he urged them to take good care and and love their aged parents the way they expect their children to love them.

To Cuba via Spain

3 September 1896. Rizal was given a new cabin, No. 22, with a divan. The boat anchored near Manila to load passengers; among them were Pedro Roxas, Maria Tuason and Pedro A. Paterno. He left Manila for Spain.

4 September 1896. Rizal was informed of the rumors that he was the cause of the disturbances in Manila. A young student, a native of Aragon, informed him that around 600 Filipinos were already ordered shot by the Spanish authorities.

7 September 1896. At 5:00 o’clock in the afternoon, they saw a lighthouse. At 8:00 p.m., they anchored alongside the wharf made of wood. They left Singapore at 1:00 o’clock in the afternoon.

9 September 1896. In the evening, Rizal was disappointed. There were plans of holding a concert but was not realized due to the rudeness of a passenger.

12 September 1896. He recovered slightly from hi sea-sickness, although the ship continued moving roughly.

13 September 1896. At 4:00 they started to see land and at 1:00 in the evening the Isla de Panay anchored at Colombo.

14 September 1896. At 12:00 o’clock, they left Colombo for Aden.

15 September 1896. They passed by Maldivas and Laquedivas in the evening. This time the weather had already improved a little bit.

19 September 1896. Rizal made mention of the death of a certain Capt. Cecilio on board the boat Isla de Panay. The captain became mentally derange due to the two months imprisonment imposed on him by Gen. Parrado. At 2:00 o’clock Sunday morning, the dead body was thrown over board.

20 September 1896. The Isla de Panay arrived at Guardful at 12:00 o’clock. Rizal’s patient on board became worse for having eaten butter.

21 September 1896. The Isla de Panay arrived at Arden at 4:30 in the afternoon. Rizal noticed that the Englishmen in Aden had progressed much. There were already many buildings constructed.

In a letter, Rizal described to his mother the trip he had from Singapore to Colombo and from Colombo to Aden, the throwing overboard of the dead body of Capt. Cecilio, and the hopeless PHILIPPINE INSTITUTION 1 43 condition of a sick Jesuit.

Coming Home Again

6 October 1896. Placed in Montjuich Castle dungeon on his arrival in Barcelona and the same day re-embarked for Manila. Friends and countrymen in London by cable made an unsuccessful effort for a Habeas Corpus writ at Singapore.

7 October 1896. Rizal stayed inside his cabin on the board the S.S. Colon the whole day. He was a little bit affected by the cold air. In the evening, he had conversation on various matters with two soldiers.

8 October 1896. He woke up very hungry and weak. The infantry officer informed him that various newspapers in Madrid identified him as the author of the disorders in the Philippines.

9 October 1896. On this day, he woke up a little bit lively. He thought that the order of his return to the Philippines was timely for, according to him, he could refute the accusations hurled against him. He was guarded in his cabin the whole day.

10 October 1896. The two holes of his cabin were covered in the morning, thus depriving him of the sunlight. He was not given breakfast, only supper.

11 October 1896. The boat arrived at Port Said. His diary was confiscated from him.

29 October 1896. He arrived at Singapore bound for the Philippines. He was the object for an application for a writ of Habeas Corpus prepared by Charles Burton Buckley and Manuel Camus. Since the boat carried a Spanish flag and Rizal was detained on order by the Spanish government, the applications were turned down by Lionel Cox, S. J. The two Solicitors for Rizal were Rodyk and Davidson.

2 November 1896. Before arriving at Port Said, his travel diary was returned to him. His baggage was searched minutely and he was lodged in prison cell everytime the S.S Colon approached a port anchor.

Trial and Martyrdom

On November 3, Colon arrived in Manila – Jose Rizal, under heavy security, was brought immediately to Fort Santiago and placed in a dungeon. Meanwhile, Spanish authorities were searching for evidences against him. In fact, Filipinos who had been recognized at his side were brutally tortured to implicate him. Some of them were as follows: Deodato Arellano, Dr. Pio Valenzuela, Moises Salvador, Jose Dizon, Domingo Franco and Timoteo Paez. Even his only brother, Paciano was arrested and inflicted with pains which the latter endured for his younger brother's sake.

PHILIPPINE INSTITUTION 1 44 Preliminary Investigation

After fishing as much evidence as possible, on November 20, 1896, the preliminary investigation on Rizal began. During the five-day investigation, Rizal was informed of the charges against him before Judge Advocate Colonel Francisco Olive. He was put under interrogation without the benefit of knowing who testified against him. Presented before him were two kinds of evidences – documentary and testimonial.

There were a total of fifteen exhibits for the documentary evidence.

Testimonial evidences, on the other hand, were comprised of oral proofs provided by Martin Constantino, Aguedo del Rosario, Jose Reyes, Moises Salvador, Jose Dizon, Domingo Franco, Deodato Arellano, Pio Valenzuela, Antonio Salazar, Francisco Quison, and Timoteo Paez.

These evidences were endorsed by Colonel Olive to Governor Ramon Blanco who designated Captain Rafael Dominguez as the Judge Advocate assigned with the task of deciding what corresponding action should be done. Dominguez, after a brief review, transmitted the records to Don Nicolas de la Peña, the Judge Advocate General, for an opinion. Peña's recommendations were as follows:

 Rizal must be immediately sent to trial  He must be held in prison under necessary security  His properties must be issued with order of attachment, and as indemnity, Rizal had to pay one million pesos  Instead of a civilian lawyer, only an army officer is allowed to defend Rizal.

Although given with “privilege” to choose his own defense counsel, this was limited to a list of 100 names – both first and second lieutenants - that the Spanish authorities provided him. Of the list, one familiar name stood out – Lt. Luis Taviel de Andrade. Rizal discovered that the said lieutenant was the brother of Lt. Jose Taviel de Andrade who worked as Rizal's personal body guard in Calamba in 1887.

Charges against Rizal

On the 11th of December 1896, in the presence of his Spanish counsel, charges against Rizal were read. When asked regarding his sentiments or reaction on the charges, Rizal replied that:

 He does not question the jurisdiction of the court  He has nothing to amend except that during his exile in Dapitan in 1892, he had not dealt in political matters;  He has nothing to admit on the charges against him  He had nothing to admit on the declarations of the witnesses against him; he had not met nor knew them.

Two days after, Rizal's case was endorsed to Blanco's successor, Governor Camilo de Polavieja, who had the authority to command that the case be court-martialed. On December 15, inside his cell at Fort Santiago, Rizal wrote the controversial Manifesto addressed to his countrymen – a

PHILIPPINE INSTITUTION 1 45 letter denouncing bloody struggle, and promoting education and industry as the best means to acquire independence. However, Judge Advocate General Nicolas de la Peña requested to Gov. Polavieja that the publication of the manifesto be prohibited, and so, the governor did.

Trial

Accustomed to share the merry season with family, friends and relatives, the 1896 Christmas was indeed, Rizal's saddest. Confined in a dark, gloomy cell, Rizal was in despair and had no idea of what his fate may be. Under this delusion, he wrote a letter to Lt. Taviel de Andrade requesting the latter to visit him before his trial for there was a very important matter they need to discuss. Likewise, Rizal greeted the lieutenant a joyous Christmas.

The next day, December 26, about 8:00 o'clock in the morning, the court-martial of Rizal commenced. The hearing was actually a kind of moro-moro – a planned trial wherein Rizal, before hearing his verdict, had already been prejudged. Unlike other accused, Rizal had not been allowed to know the people who witnessed against him. The trial took place at Cuartel de España, a military building, with a court composed of seven military officers headed by Lt. Col. Jose Togores Arjona. Present at the courtroom were Jose Rizal, the six other officers in uniform (Capt. Ricardo Muñoz Arias, Capt. Manuel Reguera, Capt. Santiago Izquierdo Osorio, Capt. Braulio Rodriguez Nuñez, Capt. Manuel Diaz Escribano, and Capt. Fernando Perez Rodriguez), Lt. Taviel de Andrade, Judge Advocate Capt. Rafael Dominguez, Lt. Enrique de Alcocer (prosecuting attorney) and a number of spectators, including Josephine Bracken.

After Judge Advocate Dominguez opened the trial, it was followed by Atty. Alcocer's reiteration of the charges against Rizal, urging the court that the latter be punished with death. Accordingly, the three crimes accused of him were rebellion, sedition and illegal association – the penalty for the first two being life imprisonment to death, while the last, correctional imprisonment and a charge of 325 to 3,250 pesetas.

Lt. Taviel de Andrade, on the other hand, later took the floor reading his speech in defense of Rizal. To supplement this, Rizal read his own defense which he wrote in his cell in Fort Santiago. According to Rizal, there are twelve points to prove his innocence:

 As testified by Pio Valenzuela, Rizal was against rebellion.  He had not written a letter addressed to the Katipunan comprising revolutionary elements; without his knowledge, his name was used by the Katipunan; if he really was guilty, he could have escaped while he was in Singapore.  If he was guilty, he should have left the country while in exile; he shouldn't have built a home, bought a parcel of land or established a hospital in Dapitan.  If he was really the leader of the revolution, the revolutionists should have consulted him.  He did not deny that he wrote the by-laws of the La Liga Filipina, but to make things clear, the organization was a civic association, not a revolutionary society.  After the first meeting of La Liga, the association banished because of his exile in Dapitan, thus, did not last long.  If the La Liga was reorganized nine months later, he had no idea about it.

PHILIPPINE INSTITUTION 1 46  If the La Liga had a revolutionary purpose, then Katipunan should not have been organized.  If the Spanish authorities found his letters having bitter atmosphere, it was because in 1890 his family was being persecuted resulting to their dispossession of properties and deportation of all his brothers-in-law.  He lived an exemplary life in Dapitan – the politico-military commanders and missionary priests in the province could attest to that.  If according to witnesses the speech he delivered at Doroteo Ongjunco's house had inspired the revolution, then he want to confront these persons. If he really was for the revolution, then why did the Katipunan sent an unfamiliar emissary to him in Dapitan? It is so because all his friends were aware that he never advocated violence.

But the military court remained indifferent to the pleading of Rizal. After a short deliberation, he was sentenced to be shot in musketry until death at 7 o'clock in the morning of December 30, 1896 at Bagumbayan. The decision was submitted to Gov. Polavieja who immediately sought the opinion of Nicolas de la Peña – the latter found the verdict just and final. Two days later, the governor general signed the court's decision and ordered Rizal's execution.

Final Hours

Dec. 29, 1896. 6:00 – 7:00 a.m. Sr. S. Mataix asked Rizal’s permission to inter view him. Capt. Dominguez read death sentence to Rizal. Source of information: cablegram of Mataix to EL Heraldo De Madrid; "Notes" of Capt. Dominguez and Testimony of Lt. Gallegos.

7:00 – 8:00 a.m. Rizal was transferred to his death cell. Fr. Saderra talked briefly with Rizal. Fr. Viza presented statue of the Sacred Hearth of Jesus and medal of Mary. Rizal rejected the latter, saying, "Im little of a Marian, Father." Source: Fr. Viza.

8:00 – 9:00 a.m. Rizal shared his milk and coffee with Fr. Rosell. Lt. Andrade and Chief of Artillery visited Rizal. Rizal scribbled a note inviting his family tovisit him. Sources: Fr. Rosell and letter of Invitation.

9:00 – 10:00 a.m. Sr. Mataix, defying stringent regulation, entered the death cell and interviewed Rizal in the presence of Fr. Rosell. Later, Gov. Luengo dropped in to join the conversation. Sources: Letter of Mataix ti Retana Testimony of Fr. Rosell.

10:00 – 11:00 a.m. Fr. Faura persuaded Rizal to put down his rancours and ordered to marry Josephine canonically. A heated discussion on religion occured between them within the hearing of Fr. Rosell. Sources: El Imparcial and Fr. Rosell.

11:00 – 12:00 noon. Rizal talked on "various topics" in a long conversation with Fr. Vilaclara who would later conclude (with Fr. Balaguer, who was not allowed to enter the death cell) that Rizal was either a Prostestant or rationalist who spoke in "a very cold and calculated manner" with a mixture of a "strange piety." No debate or discussion on religion was recorded to have taken place between the Fathers mentioned and Rizal. Sources: El Imarcial and Rizal y su Obra.

PHILIPPINE INSTITUTION 1 47 12:00 – 1:00 p.m. Rizal read the Bible and Imitation of Christ by Kempis, and then meditated. Fr. Balaguer reported to the Archbishop that only a little hope remained that Rizal was going to retract for Rizal was heard saying that he was going to appear tranquilly before God. Sources: Rizal’s habits and Rizal y su Obra.

1:00 – 2:00 p.m. Rizal was not allowed to attend to his personal necessities). Source: "Notes" of Capt. Dominguez.

2:00 – 3:00 p.m. Rizal conferred with Fr. March and Fr. Vilaclara. Sources: "Notes" of Capt. Dominguez in conjunction with the testimonies of Fr. Pi and Fr. Balaguer.

3:00 – 4:00 p.m. Rizal read verses which he had underlined in Eggers German Reader, a book which he was going to hand over to his sisters to be sent to Dr. Blumentritt through F. Stahl. He "writes several letters . . . with his last dedications," then he "rest for a short while." Sources: F. Stahl and F. Blumentritt, Cavana (1956) – Appendix 13, and the "Notes" of Capt. Dominguez.

4:00 – 5:30 p.m. Capt. Dominguez was moved with compassion at the sight of Rizal’s kneeling before his mother and asking pardon. Fr. Rosell heard Rizal’s farewell to his sister and his address to those presents eulogizing the cleverness of his nephew. The other sisters came in one by one, one after the other , and to each Rizal’s gave promises to give a book, an alcohol burner, his pair of shoes, an instruction, or something to remember. Sources "notes" of Capt. Dominguez and Fr. Rosell, Diaro de Manila.

5:30 – 6:00 p.m. The Dean of the Cathedral, admitted on account of his dignity, came to exchange views with Rizal. Fr. Rosell heard an order given to certain "gentlemen" and "two friars" to leave the chapel at once. Fr. Balaguer left Fort Santiago. Sources: Rev. Silvino Lopez- Tuñon, Fr. Rosell, Fr. Serapio Tamayo, and Sworn Statement of Fr. Balaguer.

6:00 – 7:00 p.m. Fr. Rosell left Fort Santiago and saw Josephine Bracken. Rizal called for Josephine; they spoke to each for the last time. Sources: Fr. Rosell, El Imparcial, and Testimony of Josephine to R. Wildman in 1899.

7:00 – 8:00 p.m. Fr. Faura returned to console Rizal and persuaded him once more to trust him and the other professors at the Ateneo. Rizal was emotion-filled and, after remaining for some moments in silence, confessed to Fr. Faura. Sources: El Imparcial.

8:00 – 9:00 p.m. Rizal took supper (and, most probably, attended to his personal needs). Then, he received Bro. Titllot with whom he had a very "tender" (according to Fr. Balaguer) or "useful" (according to Fr. Pi) interview. Sources: Separate testimonies of Fr. Balaguer and Fr. Pi on the report of Bro. Titllot; Fisal Castaño.

9:00 – 10:00 p.m. Fiscal Castaño exchanged views with Rizal regarding their respective professors. Sources: Fiscal Castaño.

10:00 – 11:00 p.m. Rizal manifested strange reaction, asked guards for paper and pen. From rough drafts and copies of his poem recovered in his shoes, the Spaniards came to know that Rizal was writing a poem. Sources: El Imparcial and Ultimo Adios; probably, Fiscal Castaño.

PHILIPPINE INSTITUTION 1 48 11:00 – 12:00 midnight. Rizal took time to hide his poem inside the alcohol burner. It had to be done during night rather than during daytime because he was watched very carefully. He then wrote his last letter to brother Paciano. Sources: Testimonies and circumstantial evidence.

12:00 – 4:00 a.m. Rizal slept restfully because of his confidence in the goodness of God and the justness of his cause gave him astounding serenity and unusual calmness.

Dec. 30, 1986. 4:00 – 5:00 a.m. Rizal picked up Imitation of Christ, read, meditated and then wrote in Kempis’ book a dectation to his wife Josephine and by this very act in itself he gave to her their only ‘certificate of marriage.’

5:00 – 6:15. Rizal washed up, took breakfast, attended to his personal needs. Wrote a letter to his parents. Read the Bible and meditated. Josephine was prohibited by the Spanish officers from seeing Rizal, according to Josephine’s testimony to R. Wildman in 1899.

6:15 – 7:00. Rizal walked to the place of execution between Fr. March and Fr. Vilaclara with whom he conversed. Kept looking around as if seeking or expecting to see someone. His last word, said in a loud voice: "It is finished."

7:00 – 7:03 . Sounds of guns. Rizal vacillated, turned halfway around, fell down backwards and facing the sun. Silence. Shouts of VIVAS for Spain.

PHILIPPINE INSTITUTION 1 49 Part V: Revolution, Philosophy, Love

Rizal and the Philippine Revolution: In Retrospect

The Katipunan

On June 21, 1896, Dr. Pio Valenzuela, Bonifacio’s emissary, visited Rizal in Dapitan and informed him of the plan of the Katipunan to launch a revolution. Rizal objected to Bonifacio’s bold project stating that such would be a veritable suicide. Rizal stressed that the Katipunan leaders should do everything possible to prevent premature flow of native blood. Valenzuela, however, warned Rizal that the Revolution would inevitably break out if the Katipunan would be discovered.

Sensing that the revolutionary leaders were dead set on launching their audacious project, Rizal instructed Valenzuela that it would be for the best interests of the Katipunan to get first the support of the rich and influential people of Manila to strengthen their cause. He further suggested that Antonio Luna with his knowledge of military science and tactics, be made to direct the military operations of the Revolution.

The Propaganda Movement

To prove his point and refute the accusations of prejudiced Spanish writers against his race, Rizal annotated the book, Sucesos de las Islas Filipinas, written by the Spaniard Antonio Morga. The book was an unbiased presentation of 16th century Filipino culture. Rizal through his annotation showed that Filipinos had developed culture even before the coming of the Spaniards.

While annotating Morga’s book, he began writing the sequel to the Noli, the El Filibusterismo. He completed the Fili in July 1891 while he was in Brussels, Belgium. As in the printing of the Noli, Rizal could not publish the sequel for the lack of finances. Fortunately, Valentin Ventura gave him financial assistance and the Fili came out of the printing press on September 1891.

The El Filibusterismo indicated Spanish colonial policies and attacked the Filipino collaborators of such system. The novel pictured a society on the brink of a revolution.

To buttress his defense of the native’s pride and dignity as people, Rizal wrote three significant essays while abroad: The Philippines a Century hence, the Indolence of the Filipinos and the Letter to the Women of Malolos. These writings were his brilliant responses to the vicious attacks against the Indio and his culture.

While in Hongkong, Rizal planned the founding of the Liga Filipina, a civil organization and the establishment of a Filipino colony in Borneo. The colony was to be under the protectorate of the North Borneo Company, he was granted permission by the British Governor to establish a settlement on a 190,000 acre property in North Borneo. The colony was to be under the protectorate of the North Bor neo Company, with the ‘same privileges and conditions as those given in the treaty with local Bornean rulers.’

PHILIPPINE INSTITUTION 1 50 Governor Eulogio Despujol disapproved the project for obvious and self-serving reasons. He considered the plan impractical and improper that Filipinos would settle and develop foreign territories while the colony itself badly needed such developments.

Articles in La Solidaridad

La verdad para todos (The Truth for All) – May 31, 1889 Rizal’s irst article.

Verdades nuevas (New Facts) – July 31, 1889

Una profanacion (A Desecration) July 31, 1889 – A scathing attack against the friars for refusing to bury Mariano Herbosa in the Catholic cemetary. The friars alleged that the deceased had not made any confession since his marriage to Lucia Rizal (1857-1919), Rizal’s elder sister.

Diferencias (Differences) – September 15, 1889

Filipinas dentro de cien anos (The Philippines Within One Hundred Years) – serialized in La Solidaridad on September 30, October 31, December 15, 1889 and February 1, 1890 Rizal prognosticated the Filipinos’ revolution against Spain winning their independence, but later the Americans would take over the colonization.

Ingratitudes (Ingratitudes) – January 15, 1890. A reply to Gov. Gen. Weyler who in company with the Dominicans, visited the Provine of Laguna. The Governor told the people: "You should not allow yourselves to be deceived by the vain promises of ungrateful sons."

Sin nombre (Without Name) – February 28, 1890.

Sobre la nueva ortografia de la lengua tagala (On the New Orthography of the Tagalog Language) – April 15, 1890. Rizal’s advocacy of a new spelling in Tagalog.

Cosas de Filipinas (Things About the Philippines) – April 30, 1890.

Sobre la indolencia de las Filipinas (On the Indolence of the Filipinos) – serialized on July 15 to September 15, 1890. Rizal’s brilliant and masterly defense against the imputation of the indolence of the Filipinos.

PHILIPPINE INSTITUTION 1 51 Novels and Poetry

Novels

Noli Me Tangere

Spain, to Rizal, was a venue for realizing his dreams. He finished his studies in Madrid and this to him was the realization of the bigger part of his ambition. His vision broadened while he was in Spain to the point of awakening in him an understanding of human nature, sparking in him the realization that his people needed him. It must have been this sentiment that prompted him to pursue, during the re-organizational meeting of the Circulo-Hispano-Filipino, to be one of its activities, the publication of a book to which all the members would contribute papers on the various aspects and conditions of Philippines life.

"My proposal on the book," he wrote on January 2, 1884, "was unanimously approved. But afterwards difficulties and objections were raised which seemed to me rather odd, and a number of gentlemen stood up and refused to discuss the matter any further. In view of this I decided not to press it any longer, feeling that it was impossible to count on general support…"

"Fortunately," writes one of Rizal’s biographers, “the anthology, if we may call it that, was never written. Instead, the next year, Pedro Paterno published his Ninay, a novel sub-titled Costumbres Filipinas (Philippines Customs), thus partly fulfilling the original purpose of Rizal’s plan. He himself (Rizal), as we have seen, had ‘put aside his pen’ in deference to the wishes of his parents.”

But the idea of writing a novel himself must have grown on him. It would be no poem forgotten after a year, no essay in a review of scant circulation, no speech that passed in the night, but a long and serious work on which he might labor, exercising his mind and hand, without troubling his mother’s sleep. He would call it Noli Me Tangere; the Latin echo of the Spoliarium. He seems to have told no one in his family about his grand design; it was not mentioned in his correspondence until the book was well-nigh completed. But the other expatriates knew what he was doing; later, when Pastells was blaming the Noli on the influence of German Protestants, he would call his compatriots to witness that he had written half of the novel in Madrid, a fourth part in Paris, and only the remainder in Germany.

"From the first," writes Leon Ma. Guerrero, “Rizal was haunted by the fear that his novel would never find its way into print, that it would remain unread. He had little enough money for his own needs, let alone the cost of the Noli’s publication… Characteristically, Rizal would not hear of asking his friends for help. He did not want to compromise them.”

Viola insisted on lending him the money (P300 for 2,000 copies); Rizal at first declined… Finally Rizal gave in and the novel went to press. The proofs were delivered daily, and one day the messenger, according to Viola, took it upon himself to warn the author that if he ever returned to the Philippines he would lose his head. Rizal was too enthralled by seeing his work in print to do more than smile.

The printing apparently took considerably less time than the original estimate of five months for Viola did not arrive in Berlin until December and by the 21st March 1887, Rizal was already sending Blumentritt a copy of "my first book."

PHILIPPINE INSTITUTION 1 52 Rizal, himself, describing the nature of the Noli Me Tangere to his friend Blumentritt, 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…"

Criticism and attacks against the Noli and its author came from all quarters. An anonymous letter signed "A Friar" and sent to Rizal, dated February 15, 1888, says in part: "How ungrateful you are… If you, or for that matter all your men, 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."

A special committee of the faculty of the University of Santo Tomas, at the request of Archbishop Pedro Payo, found and condemned the novel as heretical, impious, and scandalous in its religious aspect, and unpatriotic, subversive of public order and harmful to the Spanish government and its administration of theses islands in its political aspect.

On December 28, 1887, Fray Salvador Font, the cura of Tondo and chairman of the Permanent Commission of Censorship composed of laymen and ordered that the circulation of this pernicious book be absolutely prohibited.

Not contented, Font caused the circulation of copies of the prohibition, an act which brought an effect contrary to what he desired. Instead of what he expected, the negative publicity awakened more the curiosity of the people who managed to get copies of the book.

Assisting Father Font in his aim to discredit the Noli was an Augustinian friar by the name of Jose Rodriguez. In a pamphlet entitled Caiingat Cayo (Beware). Fr. Rodriguez warned the people that in reading the book they "commit mortal sin," considering that it was full of heresy.

As far as Madrid, there was furor over the Noli, as evidenced by an article which bitterly criticized the novel published in a Madrid newspaper in January, 1890, and written by one Vicente Barrantes. In like manner, a member of the Senate in the Spanish Cortes assailed the novel as "anti-Catholic, Protestant, socialistic."

It is well to note that not detractors alone visibly reacted to the effects of the Noli. For if there were bitter critics, another group composed of staunch defenders found every reason to justify its publication and circulation to the greatest number of Filipinos. For instance, Marcelo H. Del Pilar, cleverly writing under an assumed name Dolores Manapat, successfully circulated a publication that negated the effect of Father Rodriguez’ Caiingat Cayo, Del Pilar’s piece was entitled Caiigat Cayo (Be Slippery as an Eel). Deceiving similar in format to Rodriguez’ Caiingat Cayo, the people were readily "misled" into getting not a copy of R odriguez’ piece but Del Pilar’s.

The Noli Me Tangere found another staunch defender in the person of a Catholic theologian of the Manila Cathedral, Father Vicente Garcia. Under the pen-name Justo Desiderio Magalang. Father Garcia wrote a very scholarly defense of the Noli, claiming among other things that Rizal cannot be an ignorant man, being the product of Spanish officials and corrupt friars; he himself who had warned the people of committing mortal sin if they read the novel had therefore committed such sin for he has read the novel.

PHILIPPINE INSTITUTION 1 53 Consequently, realizing how much the Noli had awakened his countrymen, to the point of defending his novel, Rizal said: "Now I die content."

Fittingly, Rizal found it a timely and effective gesture to dedicate his novel to the country of his people whose experiences and sufferings he wrote about, sufferings which he brought to light in an effort to awaken his countrymen to the truths that had long remained unspoken, although not totally unheard of.

El Filibusterismo

The word "filibustero" wrote Rizal to his friend, Ferdinand Blumentritt, is very little known in the Philippines. The masses do not know it yet.

Jose Alejandro, one of the new Filipinos who had been quite intimate with Rizal, said, "in writing the Noli Rizal signed his own death warrant." Subsequent events, after the fate of the Noli was sealed by the Spanish authorities, prompted Rizal to write the continuation of his first novel. He confessed, however, that regretted very much having killed Elias instead of Ibarra, reasoning that when he published the Noli his health was very much broken, and was very unsure of being able to write the continuation and speak of a revolution.

Explaining to Marcelo H. del Pilar his inability to contribute articles to the La Solidaridad, Rizal said that he was haunted by certain sad presentiments, and that he had been dreaming almost every night of dead relatives and friends a few days before his 29th birthday, that is why he wanted to finish the second part of the Noli at all costs.

Consequently, as expected of a determined character, Rizal apparently went in writing, for to his friend, Blumentritt, he wrote on March 29, 1891: "I have finished my book. Ah! I’ve not written it with any idea of vengeance against my enemies, but only for the good of those who suffer and for the rights of Tagalog humanity, although brown and not good-looking."

To a Filipino friend in Hong Kong, Jose Basa, Rizal likewise eagerly announced the completion of his second novel. Having moved to Ghent to have the book published at cheaper cost, Rizal once more wrote his friend, Basa, in Hongkong on July 9, 1891: "I am not sailing at once, because I am now printing the second part of the Noli here, as you may see from the enclosed pages. I prefer to publish it in some other way before leaving Europe, for it seemed to me a pity not to do so. 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 and return to be at your side."

Inevitably, Rizal’s next letter to Basa contained the tragic news of the suspension of the printing of the sequel to his first novel due to lack of funds, forcing him to stop and leave the book half- way. "It is a pity," he wrote Basa, "because it seems to me that this second part is more important than the first, and if I do not finish it here, it will never be finished."

Fortunately, Rizal was not to remain in despair for long. A compatriot, Valentin Ventura, learned of Rizal’s predicament. He offered him financial assistance. Even then Rizal was forced to shorten the novel quite drastically, leaving only thirty-eight chapters compared to the sixty-four chapters of the first novel. The sequel to Rizal’s Noli came off the press by the middle of PHILIPPINE INSTITUTION 1 54 September, 1891.On the 18th, he sent Basa two copies, and Valentin Ventura the original manuscript and an autographed printed copy.

Inspired by what the word filibustero connoted in relation to the circumstances during his time, and his spirits dampened by the tragic execution of the three martyred priests, Rizal aptly titled the second part of the Noli Me Tangere, El Filibusterismo. In veneration of the three priests, he dedicated the book to them.

"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."

"The church, by refusing to degrade you, has placed in doubt the crime that has been imputed to you; the Government, by surrounding your trials with mystery and shadows causes the belief that there was some error, committed in fatal moments; and all the Philippines, by worshipping your memory and calling you martyrs, in no sense recognizes your culpability. In so far, therefore, as your complicity in the Cavite Mutiny is not clearly proved, as you may or may not have been patriots, and as you may or may not cherished sentiments for justice and for liberty, I have the right to dedicate my work to you as victims of the evil which I undertake to combat. And while we await expectantly upon Spain some day to restore your good name and cease to be answerable for your death, let these pages serve as a tardy wreath of dried leaves over one who without clear proofs attacks your memory stains his hands in your blood."

Rizal’s memory seemed to have failed him, though, for Father Gomez was then 73 not 85, Father Burgos 35 not 30 Father Zamora 37 not 35; and the date of execution 17th not 28th.

The FOREWORD of the Fili was addressed to his beloved countrymen, thus:

"TO THE FILIPINO PEOPLE AND THEIR GOVERNMENT"

Poetry

Mi último adiós My Last Farewell

¡Adiós, Patria adorada, región del sol querida, Farewell, beloved Country, treasured region of Perla del mar de oriente, nuestro perdido Edén! the sun, A darte voy alegre la triste mustia vida, Pearl of the sea of the Orient, our lost Eden! Y fuera más brillante, más fresca, más florida, To you eagerly I surrender this sad and gloomy También por ti la diera, la diera por tu bien. life; And were it brighter, fresher, more florid, En campos de batalla, luchando con delirio, Even then I’d give it to you, for your sake Otros te dan sus vidas sin dudas, sin pesar; alone. El sitio nada importa, ciprés, laurel o lirio, Cadalso o campo abierto, combate o cruel In fields of battle, deliriously fighting, martirio, Others give you their lives, without doubt,

PHILIPPINE INSTITUTION 1 55 Lo mismo es si lo piden la patria y el hogar. without regret; The place matters not: where there’s cypress, Yo muero cuando veo que el cielo se colora laurel or lily, Y al fin anuncia el día tras lóbrego capuz; On a plank or open field, in combat or cruel si grana necesitas para teñir tu aurora, martyrdom, Vierte la sangre mía, derrámala en buen hora It’s all the same if the home or country asks. Y dórela un reflejo de su naciente luz. I die when I see the sky has unfurled its colors Mis sueños cuando apenas muchacho And at last after a cloak of darkness announces adolescente, the day; Mis sueños cuando joven ya lleno de vigor, If you need scarlet to tint your dawn, Fueron el verte un día, joya del mar de oriente, Shed my blood, pour it as the moment comes, Secos los negros ojos, alta la tersa frente, And may it be gilded by a reflection of the Sin ceño, sin arrugas, sin manchas de rubor heaven’s newly-born light.

Ensueño de mi vida, mi ardiente vivo anhelo, My dreams, when scarcely an adolescent, ¡Salud te grita el alma que pronto va a partir! My dreams, when a young man already full of ¡Salud! Ah, que es hermoso caer por darte life, vuelo, Were to see you one day, jewel of the sea of Morir por darte vida, morir bajo tu cielo, the Orient, Y en tu encantada tierra la eternidad dormir. Dry those eyes of black, that forehead high, Without frown, without wrinkles, without Si sobre mi sepulcro vieres brotar un día stains of shame. Entre la espesa yerba sencilla, humilde flor, Acércala a tus labios y besa al alma mía, My lifelong dream, my deep burning desire, Y sienta yo en mi frente bajo la tumba fría, This soul that will soon depart cries out: Salud! De tu ternura el soplo, de tu hálito el calor. To your health! Oh how beautiful to fall to give you flight, Deja a la luna verme con luz tranquila y suave, To die to give you life, to die under your sky, Deja que el alba envíe su resplandor fugaz, And in your enchanted land eternally sleep. Deja gemir al viento con su murmullo grave, Y si desciende y posa sobre mi cruz un ave, If upon my grave one day you see appear, Deja que el ave entone su cántico de paz. Amidst the dense grass, a simple humble flower, Deja que el sol, ardiendo, las lluvias evapore Place it near your lips and my soul you’ll kiss, Y al cielo tornen puras, con mi clamor en pos; And on my brow may I feel, under the cold Deja que un ser amigo mi fin temprano llore tomb, Y en las serenas tardes cuando por mí alguien The gentle blow of your tenderness, the ore, warmth of your breath. ¡Ora también, oh Patria, por mi descanso a Dios! Let the moon see me in a soft and tranquil light, Ora por todos cuantos murieron sin ventura, Let the dawn send its fleeting radiance, Por cuantos padecieron tormentos sin igual, Let the wind moan with its low murmur, Por nuestras pobres madres que gimen su And should a bird descend and rest on my amargura; cross, Por huérfanos y viudas, por presos en tortura Let it sing its canticle of peace.

PHILIPPINE INSTITUTION 1 56 Y ora por ti que veas tu redención final. Let the burning sun evaporate the rains, Y cuando en noche oscura se envuelva el And with my clamor behind, towards the sky cementerio may they turn pure; Y solos sólo muertos queden velando allí, Let a friend mourn my early demise, No turbes su reposo, no turbes el misterio, And in the serene afternoons, when someone Tal vez acordes oigas de cítara o salterio, prays for me, Soy yo, querida Patria, yo que te canto a ti. O Country, pray to God also for my rest!

Y cuando ya mi tumba de todos olvidada Pray for all the unfortunate ones who died, No tenga cruz ni piedra que marquen su lugar, For all who suffered torments unequaled, Deja que la are el hombre, la esparza con la For our poor mothers who in their grief and azada, bitterness cry, Y mis cenizas, antes que vuelvan a la nada, For orphans and widows, for prisoners in El polvo de tu alfombra que vayan a formar. torture, And for yourself pray that your final Entonces nada importa me pongas en olvido. redemption you’ll see. Tu atmósfera, tu espacio, tus valles cruzaré. Vibrante y limpia nota seré para tu oído, And when the cemetery is enveloped in dark Aroma, luz, colores, rumor, canto, gemido, night, Constante repitiendo la esencia de mi fe. And there, alone, only those who have gone remain in vigil, Mi patria idolatrada, dolor de mis dolores, Disturb not their rest, nor the mystery, Querida Filipinas, oye el postrer adiós. And should you hear chords from a zither or Ahí te dejo todo, mis padres, mis amores. psaltery, Voy donde no hay esclavos, verdugos ni It is I, beloved Country, singing to you. opresores, Donde la fe no mata, donde el que reina es And when my grave, then by all forgotten, Dios. has not a cross nor stone to mark its place, Let men plow and with a spade scatter it, Adiós, padres y hermanos, trozos del alma mía, And before my ashes return to nothing, Amigos de la infancia en el perdido hogar, May they be the dust that carpets your fields. Dad gracias que descanso del fatigoso día; Adiós, dulce extranjera, mi amiga, mi alegría, Then nothing matters, cast me in oblivion. Adiós, queridos seres, morir es descansar. Your atmosphere, your space and valleys I’ll cross. I will be a vibrant and clear note to your ears, José Rizal, 1896 Aroma, light, colors, murmur, moan, and song, Constantly repeating the essence of my faith.

My idolized country, sorrow of my sorrows, Beloved Filipinas, hear my last good-bye. There I leave you all, my parents, my loves. I’ll go where there are no slaves, hangmen nor oppressors, Where faith doesn’t kill, where the one who reigns is God.

PHILIPPINE INSTITUTION 1 57 Goodbye, dear parents, brother and sisters, fragments of my soul, Childhood friends in the home now lost, Give thanks that I rest from this wearisome day; Goodbye, sweet foreigner, my friend, my joy; Farewell, loved ones, to die is to rest.

José Rizal, 1896

(Modern English translation by Edwin Agustín Lozada)

Huling Paalam Maudi A Pacada

Paalam na, sintang lupang tinubuan, Dios ti agbati, Oh Ilic, Bayang masagana sa init ng araw, daga nga ipadpaduma ti init tampoc ti ta-ao iti Edeng maligaya sa ami’y pumanaw Daya, At perlas ng dagat sa dakong Silangan. pagragragsacanmi a naidadanes siraragsacac a mangyaoat itoy biag, biag a Inihahandog ko ng ganap na tuwa nacaladladingit Sa iyo yaring buhay na lanta na’t aba; no coman nasilsilnog pay, nalanglangto qet Naging dakila ma’y iaalay rin nga napatpateg tapno aguimbagca laeng, Kung dahil sa iyong ikatitimawa. casta met coma nga innac ited.

Ang nanga sa digmaan dumog sa paglaban Iti paggugubatan, dagiti dadduma Handog din sa iyo ang kanilang buhay, maquirupacda a sipepeggues Hirap ay di pansin at di gunamgunam gapu qenca ipat-lida ti biagda, Ang pagkaparool o pagtagumpay. aoan duadua aoan quedqued ti pagpasaganda dida italtalec, Bibitaya’t madlang mabangis na sakit laurel, lirio oenno cipres O pakikibakang lubhang mapanganib, pagbaludan oenno tay-ac, Pawang titiisin kung ito ang nais bacal oenno pagtu-ucan a nagulib, Ng baya’t tahanang pinakaiibig. padana amin no ti ili castat masapuIna tapno masalacnib. Ako’y mamamatay ngayong minamalas Ang kulay ng langit na nanganganinag Matayac ita a maquitac Ibinababalang araw ay sisikat nga sumudin ti langit Sa kabila niyang mapanglaw na ulap. qet ipacda-arnat laoag calpasan ti naliday a sipnget Kung dugo ang iyong kinakailangan qet no nalabbaga ti masapol Sa ikadidilag ng iyong pagsilang, tapno baggacnat mapada-eg,

PHILIPPINE INSTITUTION 1 58 Dugo ko’y ibubo’t sa isa man lamang iti nagasat nga horas, darac ibucbucco, Nang gumigiti mong sinag ay kuminang. idaripespes, a biaguen ti anara-ar dayta laoagna nga apagbigbig. Ang mga nasa ko, mulang magkaisip, Magpahanggang ngayon maganap ang bait, Ti agumac idi, idi agtutubo-ac Ang ikaw’y makitnag hiyas na marikit pay la nga ubing Ng dagat Silangan na nakaliligid. qen casta met idi napnoanacon bileg ti naquem, Noo mo’y maningning at sa mga mata isu ti pannacaquitac a iti taao ti daya, Mapait na luha bakas ma’y wala na, sicanto ti gameng maugutantot matan, Wala ka ng poot, wala ng balisa, ti aggaganus a muguing Walang kadungua’t munti mang pangamba, nalangtonto laeng aoan sicor qen alidungetna, Sa sandaling buhay maalab kong nais aoan tulaona a nacababa-in. Ang kagalingan mo’t ang paiwang sulit Ng kaluluwa king gayak ng aalis: Daga nga ar-arapa-apen toy biag, Ginhawa’y kamtan mo! Anong pagkarikit! ag-agumac a sirarayray piam ti ipucpuccao toy cararuac Nang maaba’t ikaw’y mapataas lamang, a dandanin pumusay Mamatay at upang mabigyan kang buihay, amangan sam-it ti mapasag Malibing sa lupang puspos ng karika’t tapno sicat tuman-ay matay tapno agbiagca, Sa silong ng iyong langit ay mahimlay. matay iti las-udmo a macalinglingay amangan sam-itna Kung sa ibang araw ikaw’y may mapansin a turoguen ti turog ni patay. Nipot na bulaklak sa aba kong libing, Sa gitna ng mga damong masisinsin, No iti rabao ti tanemco Hagka’t ang halik mo’y itaos sa akin. ta maquitamto iti udina nga aldao nga cadaguiti roro-ot maysa a sabong a Sa samyo ng iyong pagsuyong matamis, napacurang ti lumtao, Mataos na taghoy ng may sintang sibsib, idennamto cadagita bibigmo Bayang tumaggap noo ko ng init, qet toy cararuac innanto agcan Na natatabunan ng lupang malamig. tapno maricnamto toy muguingco a silalamiis qen patay Bayan mong ako’y malasin ng buwan ti pul-oy dayta ayatmo Sa liwang niyang hilano’t malamlam; qen pudot met dayta sang-ao. Bayan ihatid sa aking liwayway Ang banaang niyang dagling napaparam. Bay-am ti bulan ta quitaennac iti naalumamay a laoag Bayaang humalik ang simoy ng hangin; bay-am ti palpal-latoc ta ibaonnat Bayaang sa huning masaya’y awitin raniagna nga apagdaricmat, Ng darapong ibon sa kurus ng libing bay-am nga agsainnec ti angin Ang buhay payapang ikinaaaliw. iti natbag nga anasa-as, qet no bumaba ta agdisso Bayaang ang araw na lubhang maningas iti cruzco ti maysa a tumaytayab Pawiin ang ulan, gawing pawang ulap, dicanto singsinga-en ta icantananto Maging panganuring sa langit umakyat, ti canta ni linac. At ang aking daing ay mapakilangkap.

PHILIPPINE INSTITUTION 1 59 Bay-am ta daguiti tudo, Bayaang ang aking maagang pagpanw, paasuquen ti init nga sumsumgued Itangis ng isnag lubos na nagmamahal; qet agsublida a sipupusacsac l Kung may umalala sa akin ng dasal, angit a suruten dagitoy sasain-nec, Ako’y iyo sanang idalangin naman. bay-am ti masasaquit ta toy masapa a patayco inna isangit, Idalangin mo rin ang di nagkapalad, qet cadagiti malem no addanto mangilualo Na nangamatay na’t yaong nanganhirap caniac, macalaguip, sa daming pasakit, at ang lumalangap ti inana toy cararuac, oh Ilic!, naming mga ina luhang masaklap. idaodaoatmonto cad met.

Idalangin sampo ng bawa’t ulila at nangapipiit na tigib ng dusa; idalangin mo ring ikaw’y matubos na sa pagkaaping laong binata.

Kung nababalot na ang mga libingan Ng sapot na itim ng gabing mapanglaw, at wala ng tanod kundi pawing patay, huwang gambalain ang katahimikan.

Pagpitagan mo ang hiwagang lihim, at mapapakinggan ang tinig marahil, ng isang saltero: Ito nga’y ako ring inaawitanka ng aking paggiliw.

Kung ang libingan kong limot na ang madla ay wala nang kurus at bato mang tanda sa nangangabubukid ay ipaubayang bungkali’t isabog ang natipong lupa.

Ang mga abo ko’y bago pailanglang mauwi sa wala na pinaggalingan, ay makalt munag parang kapupunanng iyong alabok sa lupang tuntungan.

Sa gayo’y walaa ng anoman sa akin, na limutin mo ma’t aking lilibutin ang himpapawid mo kaparanga’t hangin at ako sa iyo’y magiging taginting.

Bango, tinig, higing, awit na masaya liwanag aat kulay na lugod ng mata’t uulit-ulitin sa tuwi-tuwina.

Ako’y yayao na sa bayang payapa, na walang alipi’t punoing mapang-aba,

PHILIPPINE INSTITUTION 1 60 doo’y di nanatay ang paniniwala at ang naghahari Diyos na dakila.

Paalam anak, magulang, kapatid, bahagi ng puso’t unang nakaniig, ipagpasalamat ang aking pag-alis sa buhay na itong lagi ng ligalig.

Paalam na liyag, tanging kaulayaw, taga ibang lupang aking katuwaan, paaalam sa inyo, mga minamahal; mamatay ay ganap na katahimikan.

Imno sa Paggawa Hymn to Labor

KORO (Chorus) Dahilan sa Bayan sa pagdirigmaan, Dahil sa Bayan din sa kapayapaan, For the Motherland in war, Itong Pilipino ay maasahang For the Motherland in peace, Marunong mabuhay o kaya’y mamatay. Will the Filipino keep watch, He will live until life will cease! (Mga Lalaki) MEN: Nakukulayan na ang dakong Silangan, Tayo na sa bukid, paggawa’y simulan, Now the East is glowing with light, Pagka’t ang paggawa’y siyang sumusuhay Go! To the field to till the land, Sa bayan, sa angkan, sa ating tahanan. For the labour of man sustains Fam'ly, home and Motherland. Lupa’y maaring magmamatigas naman, Hard the land may turn to be, At magwalang-awa ang sikat ng araw Scorching the rays of the sun above... Kung dahil sa anak, asawa at Bayan, For the country, wife and children Ang lahat sa ating pagsinta’y gagaan. All will be easy to our love.

KORO (Chorus) (Mga babaing may Asawa) WIVES:

Magmasigla kayong yao sa gawain, Go to work with spirits high, Pagka’t ang baba’y nasa-bahay natin, For the wife keeps home faithfully, At itinuturo sa batang mahalin Inculcates love in her children Ang Bayan, ang dunong at gawang magaling For virtue, knowledge and country. When the evening brings repose, Pagdatal ng gabi ng pagpapahinga, On returning joy awaits you, Kayo’y inaantay ng tuwa’t ligaya And if fate is adverse, the wife, At kung magkataong saama ang manguna, Shall know the task to continue.

PHILIPPINE INSTITUTION 1 61 Ang magpapatuloy ang gawa’y ang sinta. (Chorus) KORO MAIDENS : (Mga Dalaga) Hail! Hail! Praise to labour, Mabuhay! Mabuhay! Paggawa’y purihin Of the country wealth and vigor! Na siyang sa Baya’y nagbibigay-ningning! For it brow serene's exalted, At dahil sa kanya’y taas ng paningin, It's her blood, life, and ardor. Yamang siya’y dugo at buhay na angkin. If some youth would show his love Labor his faith will sustain: At kung may binatang nais na lumigaw, Only a man who struggles and works Ang paggawa’y siyang ipaninindigan; Will his offspring know to maintain. Sapagka’t ang taong may sipag na taglay, (Chorus) Sa iaanak nya’y magbibigay-buhay. CHILDREN: KORO (Mga Bata) Teach, us ye the laborious work Kami ay turuan ninyo ng gawain; To pursue your footsteps we wish, At ang bukas ninyo’y aming tutuntunin For tomorrow when country calls us Bukas, kung tumawag ang bayan sa amin, We may be able your task to finish. Ang inyong ginawa’y aming tatapusin. And on seeing us the elders will say: "Look, they're worthy 'f their sires of yore!" Kasabihan niyong mga matatanda: Incense does not honor the dead “Kung ano ang ama’y gayon din ang bata,” As does a son with glory and valor. sapagka’t sa patay ang papuri’y wala. Maliban sa isang anak na dakila.

To the Philippines A Poem That Has No Title

Aglowing and fair like a houri on high, To my Creator I sing Full of grace and pure like the Morn that peeps Who did soothe me in my great loss; When in the sky the clouds are tinted blue, To the Merciful and Kind Of th' Indian land, a goddess sleeps. Who in my troubles gave me repose.

The light foam of the son'rous sea Thou with that pow'r of thine Doth kiss her feet with loving desire; Said: Live! And with life myself I found; The cultured West adores her smile And shelter gave me thou And the frosty Pole her flow'red attire. And a soul impelled to the good Like a compass whose point to the North is With tenderness, stammering, my Muse bound. To her 'midst undines and naiads does sing; I offer her my fortune and bliss: Thou did make me descend Oh, artists! her brow chaste ring From honorable home and respectable stock, With myrtle green and roses red And a homeland thou gavest me

PHILIPPINE INSTITUTION 1 62 And lilies, and extol the Philippines Without limit, fair and rich Though fortune and prudence it does lack.

Memories of My Town Education Gives Luster to Motherland

When I recall the days Wise education, vital breath That saw my childhood of yore Inspires an enchanting virtue; Beside the verdant shore She puts the Country in the lofty seat Of a murmuring lagoon; Of endless glory, of dazzling glow, When I remember the sighs And just as the gentle aura's puff Of the breeze that on my brow Do brighten the perfumed flower's hue: Sweet and caressing did blow So education with a wise, guiding hand, With coolness full of delight; A benefactress, exalts the human band.

When I look at the lily white Man's placid repose and earthly life Fills up with air violent To education he dedicates And the stormy element Because of her, art and science are born On the sand doth meekly sleep; Man; and as from the high mount above When sweet 'toxicating scent The pure rivulet flows, undulates, From the flowers I inhale So education beyond measure Which at the dawn they exhale Gives the Country tranquility secure. When at us it begins to peep; Where wise education raises a throne I sadly recall your face, Sprightly youth are invigorated, Oh precious infancy, Who with firm stand error they subdue That a mother lovingly And with noble ideas are exalted; Did succeed to embellish. It breaks immortality's neck, I remember a simple town; Contemptible crime before it is halted: My cradle, joy and boon, It humbles barbarous nations Beside the cool lagoon And it makes of savages champions. The seat of all my wish. And like the spring that nourishes The plants, the bushes of the meads, Oh, yes! With uncertain pace She goes on spilling her placid wealth, I trod your forest lands, And with kind eagerness she constantly feeds, And on your river banks The river banks through which she slips, A pleasant fun I found; And to beautiful nature all she concedes, At your rustic temple I prayed So whoever procures education wise With a little boy's simple faith Until the height of honor may rise. And your aura's flawless breath Filled my heart with joy profound. From her lips the waters crystalline Saw I God in the grandeur Gush forth without end, of divine virtue, Of your woods which for centuries stand; And prudent doctrines of her faith Never did I understand The forces weak of evil subdue, In your bosom what sorrows were; That break apart like the whitish waves While I gazed on your azure sky That lash upon the motionless shoreline:

PHILIPPINE INSTITUTION 1 63 Neither love nor tenderness And to climb the heavenly ways the people Failed me, 'cause my happiness Do learn with her noble example. In the heart of nature rests there. In the wretched human beings' breast The living flame of good she lights Tender childhood, beautiful town, The hands of criminal fierce she ties, Rich fountain of happiness, And fill the faithful hearts with delights, Of harmonious melodies, Which seeks her secrets beneficent That drive away my sorrow! And in the love for the good her breast she Return thee to my heart, incites, Bring back my gentle hours And it's th' education noble and pure As do the birds when the flow'rs Of human life the balsam sure. Would again begin to blow! But, alas, adieu! E'er watch And like a rock that rises with pride For your peace, joy and repose, In the middle of the turbulent waves Genius of good who kindly dispose When hurricane and fierce Notus roar Of his blessings with amour; She disregards their fury and raves, It's for thee my fervent pray'rs, That weary of the horror great It's for thee my constant desire So frightened calmly off they stave; Knowledge ever to acquire Such is one by wise education steered And may God keep your candour! He holds the Country's reins unconquered. His achievements on sapphires are engraved; The Country pays him a thousand honors; For in the noble breasts of her sons Virtue transplanted luxuriant flow'rs; And in the love of good e'er disposed Will see the lords and governors The noble people with loyal venture Christian education always procure.

And like the golden sun of the morn Whose rays resplendent shedding gold, And like fair aurora of gold and red She overspreads her colors bold; Such true education proudly gives The pleasure of virtue to young and old And she enlightens out Motherland dear As she offers endless glow and luster.

Ang Awit ni Maria Clara Song of Maria Clara

Ang tulang ito'y matatagpuan sa Noli Me A poem, found in Rizal's book Noli Me Tangere ang inawit ni Maria Clara, kaya gayon Tangere, sung by Maria Clara, which accounts ang pamagat. Ito’y punung-puno ng pag-ibig sa for the title bayang tinubuan.

PHILIPPINE INSTITUTION 1 64 Sweet are the hours in one's own Native Land, Kay tamis ng oras sa sariling bayan, All there is friendly o'er which the sun shines Kaibigan lahat ang abot ng araw, above; t sampu ng simoy sa parang ay buhay, Vivifying is the breeze that wafts over her liw ng panimdim pati kamatayan. fields; Even death is gratifying and more tender is aalab na halik ang nagsaliw-saliw love. Sa labi ng inang mahal, pagkagising; ng pita ng bisig as siya’y yapusin, Ardent kissed on a mother's lips are at play, Pati mga mata’y ngumgiti mandin. On her lap, upon the infant child's awakening, The extended arms do seek her neck to Kung dahil sa bayan, kay tamis mamatay, entwine, Doon sa kasuyo ang abot ng araw; And the eyes at each other's glimpse are Kamatayan pati ng simoy sa parang smiling. Sa walang pag-ibig, ni ina, ng Bayan. It is sweet to die in one's own Native Land, All there is friendly o'er which the sun shines above; And deathly is the breeze for one without A country, without a mother and without love.

Sa Kabataang Pilipino * To the Filipino Youth

Itaas ang iyong Unfold, oh timid flower! alinis na noo Sa araw na ito, Lift up your radiant brow, Kabataang Pilipino! This day, Youth of my native strand! Igilas mo na rin ang kumikinang mong Your abounding talents show ayamang sanghaya Resplendently and grand, agandang pag-asa ng Bayan kong Mutya! Fair hope of my Motherland!

akapangyarihang wani’y lumilipad, Soar high, oh genius great, t binibigyang ka ng muning mataas, And with noble thoughts fill their mind; a maitutulad ng ganap na lakas, The honor's glorious seat, abilis na hangin, sa kanyang paglipad, May their virgin mind fly and find alinis na diwa, sa likmuang hangad. More rapidly than the wind.

Ikaw ay bumaba Descend with the pleasing light a taglay ang ilaw Of the arts and sciences to the plain, g sining at agham Oh Youth, and break forthright Sa paglalabanan, The links of the heavy chain Bunying kabataan, That your poetic genius enchain. t iyong kalagiun ang gapos mong iyang Tanikalang bakal na kinatalian See that in the ardent zone, g matulain mong waning kinagisnan. The Spaniard, where shadows stand,

PHILIPPINE INSTITUTION 1 65 Doth offer a shining crown, Ikaw na lagi nang pataas nag lipad, With wise and merciful hand Sa pakpak ng iyong Mayamang pangarap, To the son of this Indian land. a iyong Makita sa Ilimpong ulap ng lalong matamis You, who heavenward rise a mag tulaing pinakananais, On wings of your rich fantasy, g higit ang sarap Seek in the Olympian skies Kaysa “ambrosia” at “nectar” na awagas The tenderest poesy, g mga bulaklak. More sweet than divine honey;

Ikaw na may tinig You of heavenly harmony, a buhat sa langit, On a calm unperturbed night, Kaagaw sa tamis Philomel's match in melody, a kay Filomenang Malinis na hiomig, That in varied symphony Sa gabing tahimik Dissipate man's sorrow's blight; y pinaparam mo ang sa taong sakit, Ikaw, na ang batong sukdulan ng tigas You at th' impulse of your mind Sa lakas ng i yong diwa’y nagagawad The hard rock animate g buhay at gilas, And your mind with great pow'r consigned t ang alaalang makislap Transformed into immortal state y nabibigayan ng kamay mong masikap The pure mem'ry of genius great; g buhay na walang masasabing wakes. And you, who with magic brush t ikaw, na siyang On canvas plain capture Sa may iba’t ibang The varied charm of Phoebus, Balani ni Febong kay Apelas mahal, Loved by the divine Apelles, Gayundin sa lambong ng katalagahan, And the mantle of Nature; a siayng sa guhit ng pinsel mong tanga’y akapaglilipat sa kayong alinman; Run ! For genius' sacred flame Awaits the artist's crowning Hayo na’y tumakbo! Sapagka’t ang banal Spreading far and wide the fame a ningas ng wani’y nais maputungan Throughout the sphere proclaiming Kayong naglalama’y, With trumpet the mortal's name t maipamansag ng tambuling tangan, Oh, joyful, joyful day, Saan man humanggan, The Almighty blessed be ng ngalan ng tao, sa di matulusang Who, with loving eagerness Lawak ng palibot na nakasasaklaw. Sends you luck and happiness.

alwalhating araw, Ito, Pilipinas, sa lupang tuntungan! ng Lumikha’y dapat na pasalamatan, Dahilan sa kanyang mapagmahal, a ikaw’y pahatdan.

PHILIPPINE INSTITUTION 1 66 * Salin ito ng tulang “A La Juventud Filipina” na sinulat ni Rizal sa Unibersidad ng Santo Tomas noong siya’y labingwalong taong gulang. Ang tulang ito ang nagkamit ng unang gantimpala sa timnpalak sa pagsulat ng tula, na itinaguyod ng Liceo Artistico Literario, sanahang binubuo ng mga taong mahilig sa panitikan at sa sining. Mga Kastila’t katutubo ang lumahook na sa paligsahan nguni’t ang Lupon ng Inampalang binubuo ng mga kastila ay humanga sa tula ni Rizal at ipinagkaloob ditto ang unang gantimpala.

Ang tulang ito ang kauna-unahang lantarang pagpapahayag ni Rizal ng kaniyang damdaming makabansa. Hinihimok niya ang kabataang Pilipino upang mamukadkad at linangin ang kaniyang masisining na katalinuhan, tinatawag itong “Magandang Pag-asa ng Bayan Kong Mutya,” na ngayo’y isang pariralang malimit banggitin.

Sa tula’y ipinahahayag na ang Pilipinas ay bayan ng mga Pilipino at ang salitang “Pilipino” ay unang ginagamit upang tawagin ang mga katutubo ng Pilipinas, hindi ang mga kastilang ipinanganak sa Pilipinas, na siyang gamit ng salitang ito.

Sa Aking mga Kabata Ang hindi magmahal sa kanyang salita Unang Tula ni Rizal. Sa edad 8, isunulat ni Mahigit sa hayop at malansang isda Rizal ang una niyang tula ng isinulat sa katutubong wika. Kaya ang marapat pagyamanin kusa Na tulad sa inang tunay na nagpala Kapagka ang baya’y sadyang umiibig Ang wikang Tagalog tulad din sa Latin, Sa langit salitang kaloob ng langit Sanlang kalayaan nasa ring masapi Sa Ingles, Kastila, at salitang anghel, Sapagkat ang Poong maalam tumingin Katulad ng ibong nasa himpapawid Ang siyang naggagawad, nagbibigay sa atin. Pagka’t ang salita’y isang kahatulan Ang salita nati’y tulad din sa iba Sa bayan, sa nayo't mga kaharian Na may alfabeto at sariling letra, At ang isang tao’y katulad, kabagay Na kaya nawala’y dinatnan ng sigwa Ng alin mang likha noong kalayaan. Ang lunday sa lawa noong dakong una.

Philosophy and Social Change

Philosophies in Life

PHILOSOPHY is critical reflection on life. It may also be defined as the study and pursuit of facts which deal with the ultimate reality or causes of things as they affect life. The philosophy of a country like the Philippines is made up of the intricate and composite interrelationship of the life histories of its people; in other words, the philosophy of our nation would be strange and undefinable if we do not delve into the past tied up with the notable life experiences of the representative personalities of our nation.

PHILIPPINE INSTITUTION 1 67 Being one of the prominent representatives of Filipino personalities, Jose Rizal is a fit subject whose life philosophy deserves to be recognized. Having been a victim of Spanish brutality early in his life in Calamba, Rizal had thus already formed the nucleus of an unfavorable opinion of Castillian imperialistic administration of his country and people.

Pitiful social conditions existed in the Philippines as long as three centuries after its conquest by Spain, with agriculture, commerce, communications and education languishing under its most backward state. It was because of this social malady that social evils like inferiority complex, cowardice, timidity and false pride pervaded nationally and contributed to the decay of social life. This stimulated and shaped Rizal’s life philosophy to contain, if not eliminate, these social ills.

Educational Philosophy

Rizal’s concept of the importance of education is clearly enunciated in his work entitled Instruction wherein he sought improvements in the schools and in the methods of teaching. He maintained that the backwardness of his country during the Spanish era was not due to the Filipinos’ indifference, apathy or indolence as claimed by the rulers, but to the neglect of the Spanish authorities in the islands. For Rizal, the mission of education is to elevate the country to the highest seat of glory and to develop the people’s mentality. Since education is the foundation of society and a prerequisite for social progress, Rizal claimed that only through education could the country be saved from domination.

Rizal’s philosophy of education, therefore, centers on the provision of proper motivation in order to bolster the great social forces that make education a success, to create in the youth an innate desire to cultivate his intelligence and give him life eternal.

Religious Philosophy

Rizal grew up nurtured by a closely-knit Catholic family, was educated in the foremost Catholic schools of the period in the elementary, secondary and college levels; logically, therefore, he should have been a propagator of strictly Catholic traditions. However, in later life, he developed a life philosophy of a different nature, a philosophy of a different Catholic practice intermingled with the use of Truth and Reason.

Why the change?

It could have been the result of contemporary contact, companionship, observation, research and the possession of an independent spirit. Being a critical observer, a profound thinker and a zealous reformer, Rizal did not agree with the prevailing Christian propagation of the Faith by fire and sword. This is shown in his Annotation of Morga’s Sucesos de las Islas Filipinas.

Rizal did not believe in the Catholic dogma that salvation was only for Catholics and that outside Christianity, salvation was not possible even if Catholics composed only a small minority of the world’s religious groups. Nor did he believe in the Catholic observation of fasting as a sacrifice, nor in the sale of such religious items as the cross, medals, rosaries and the like in order to propagate the Faith and raise church funds. He also lambasted the superstitious beliefs propagated by the priests in the church and in the schools. All of these and a lot more are evidences of Rizal’s religious philosophy.

PHILIPPINE INSTITUTION 1 68 Political Philosophy

In Rizal’s political view, a conquered country like the Philippines should not be taken advantage of but rather should be developed, civilized, educated and trained in the science of self- government. He bitterly assailed and criticized in publications the apparent backwardness of the Spanish ruler’s method of governing the country which resulted in:

1. The bondage and slavery of the conquered;

2. The Spanish government’s requirement of forced labor and force military service upon the natives;

3. The abuse of power by means of exploitation;

4. The government ruling that any complaint against the authorities was criminal; and

5. Making the people ignorant, destitute and fanatic, thus discouraging the formation of a national sentiment.

Rizal’s guiding political philosophy proved to be the study and application of reforms, the extension of human rights, the training for self government and the arousing of spirit of discontent over oppression, brutality, inhumanity, sensitivity and self love.

Moral Philosophy

The study of human behavior as to whether it is good or bad or whether it is right or wrong is that science upon which Rizal’s ethical philosophy was based. The fact that the Philippines was under Spanish domination during Rizal’s time led him to subordinate his philosophy to moral problems. This trend was much more needed at that time because the Spaniards and the Filipinos had different and sometimes conflicting morals. The moral status of the Philippines during this period was one with a lack of freedom, one with predominance of foreign masters, one with an imposition of foreign religious worship, devotion, homage and racial habits. This led to moral confusion among the people, what with justice being stifled, limited or curtailed and the people not enjoying any individual rights.

To bolster his ethical philosophy, Rizal had recognized not only the forces of good and evil, but also the tendencies towards good and evil. As a result, he made use of the practical method of appealing to the better nature of the conquerors and offering useful methods of solving the moral problems of the conquered.

To support his ethical philosophy in life, Rizal:

1. Censured the friars for abusing the advantage of their position as spiritual leaders and the ignorance and fanaticism of the natives;

2. Counseled the Filipinos not to resent a defect attributed to them but to accept same as reasonable and just;

3. Advised the masses that the object of marriage was the happiness and love of the couple and not financial gain;

PHILIPPINE INSTITUTION 1 69 4. Censured the priests who preached greed and wrong morality; and

5. Advised every one that love and respect for parents must be strictly observed.

Social Philosophy

That body of knowledge relating to society including the wisdom which man experiences in society had taught Rizal his social philosophy. The facts dealt with are principles involved in nation building and not individual social problems. The subject matter of this social philosophy covers the problems of the whole race, with every problem having a distinct solution to bolster the people’s social knowledge.

Rizal’s social philosophy dealt with;

1. Man in society; 2. Influential factors in human life; 3. Racial problems; 4. Social constant; 5. Social justice; 6. Social ideal; 7. Poverty and wealth; 8. Reforms; 9. Youth and greatness; 10. History and progress; 11. Future Philippines.

The above dealt with man’s evolution and his environment, explaining for the most part human behavior and capacities like his will to live; his desire to possess happiness; the change of his mentality; the role of virtuous women in the guidance of great men; the need for elevating and inspiring mission; the duties and dictates of man’s conscience; man’s need of practicing gratitude; the necessity for consulting reliable people; his need for experience; his ability to deny; the importance of deliberation; the voluntary offer of man’s abilities and possibilities; the ability to think, aspire and strive to rise; and the proper use of heart, brain and spirit – all of these combining to enhance the intricacies, beauty and values of human nature. All of the above served as Rizal’s guide in his continuous effort to help make over his beloved Philippines.

PHILIPPINE INSTITUTION 1 70 Love in the Time of Revolutions

There are nine (9) recorded women in Rizal's life; however some historians suggest that there have been more. Below are brief accounts of his romances:

Segunda Katigbak: Rizal's First Love

Jose Rizal was only a young boy of sixteen (16) when he first fell in love, and it was with Segunda Katigbak, a girl from Lipa, Batangas and two years his junior.

According to Rizal, "She was rather short, with eyes that were eloquent and ardent at times and languid at others, rosy-cheeked, with an enchanting and provocative smile that revealed very beautiful teeth, and the air of a sylph; her entire self diffused a mysterious charm."

Stolen Glances

Rizal went to Trozo, Manila one day to visit his grandmother. His friend, Mariano Katigbak, accompanied him. Mariano's family was close to Rizal's grandmother, and upon arrival at Lipa, Mariano's sister Segunda was there at the old woman's house along with other guests. Rizal was drawn to her instantly.

Some of the other guests knew that Rizal was a skilled painter and asked him to draw a portrait of Segunda. He obliged, and reluctantly worked on a pencil sketch of the girl. "From time to time, she looked at me, and I blushed."

A Blossoming Love

Rizal's sister Olympia was a close friend of Segunda and a student at La Concordia College, and Rizal went to visit her every week, during which he came to know Segunda more intimately. Their affection for each other grew deeper with every meeting, one that began with "love at first sight."

Hopeless from the Beginning

Unfortunately, Segunda was already engaged to be married to her townmate, Manuel Luz, and although Rizal had gotten hints of the lady's affection for him, he timidly decided to back away and did not propose. Years later Segunda returned to Lipa and wed her betrothed, leaving a frustrated Rizal to the mercy of his nostalgic memories. Rizal said while recording his first romance three years later, "Ended, at an early hour, my first love! My virgin heart will always mourn the reckless step it took on the flower-decked abyss. My illusions will return, yes, but indifferent, uncertain, ready for the first betrayal on the path of love."

PHILIPPINE INSTITUTION 1 71 Leonor Valenzuela: Private Letters

When Rizal was a sophomore at the University of Santo Tomas and was boarding in the house of Dona Concha Leyva in Intramuros, he met Leonor "Orang" Valenzuela, his next-door neighbor and daughter of Capitan Juan and Capitana Sanday Valenzuela. She was a tall girl who carried herself with grace and elegance.

Exchanging Love Notes

Rizal was always welcome at the Valenzuela home. He eventually courted Leonor by sending her love notes, which he wrote in invisible ink made from a mixture of water and table salt. He taught Leonor how to read his letters by heating them over a lamp or a candle to allow the words to surface.Unfortunately, as with his first love, Jose failed to ask for the lady's hand in marriage.

Leonor Rivera: The First Engagement

Leonor Rivera was a young lady from Camiling, and a cousin of Jose Rizal. Leonor's father had provided room and board in Casa Tomasina, Intramuros for Rizal when the youth was still starting his third year at the university. The young girl was then a student at La Concordia College where Soledad, Rizal's little sister was also studying.

A Secret Relationship

Leonor was "tender as a budding flower with kindly, wistful eyes." She and Rizal eventually became engaged. In her letters, she signed her name as "Taimis" in order to hide their intimate relationship from the girl's parents.

A Lady's Infidelity

In the autumn of 1890, however, Rizal received a letter from Leonor telling him of her coming marriage to a man whom her mother chose to be her mate -- an Englishman -- and begged for his forgiveness. This broke Rizal's heart deeply.

PHILIPPINE INSTITUTION 1 72 Consuelo Ortiga Y Perez: A Sacrifice for Friendship

In 1882, when Rizal was a student at the Universidad Central de Madrid, he frequented the home of Don Pablo Ortiga y Rey, the former city mayor of Manila. He lived with his son Rafael and his daughter Consuelo.

Taken by Charm

Rizal, though not a handsome man, possessed a great deal of charisma and was gifted with many talents and a deeply noble character. For this reason, it was of no surprise that Consuelo, the prettier of Don Pablo's daughters, was very taken with him.

An Escape from Loneliness

Being lonely and somewhat isolated in a foreign country, Rizal found comfort in Consuelo's vivacious company. He wrote her a poem entitled A La Senorita C.O. y P. (To Miss C.O.y P.), in which he expressed his great admiration for the lady.

Backing Out

Rizal's romance with Consuelo did not turn into a serious affair; he decided to take a step back for two reasons: first, he was still engaged to Leonor Rivera at that time; and second, he was aware of his friend's (Eduardo de Lete) affection for the girl and he did not want to ruin their friendship over her.

O-Sei-San: Love at First Sight

When Rizal was in Tokyo a few days after he had moved to the Azabu district in 1888, he spotted a pretty Japanese girl walking past the legion gate. He was captured by the lady's regal air and charisma and endeavored to find ways to meet her. The girl's name was Seiko Usui. She lived with her parents and often took afternoon walks by the legation. Rizal waited by the gate one afternoon and introduced himself.

An Exploration of Beauty

Rizal and O-Sei-San, as he fondly called her, met almost daily. They toured the beautiful city spots, enjoyed the PHILIPPINE INSTITUTION 1 73 scenery, and visited the picturesque shrines. Rizal was then a lonely young physician, disillusioned by his frustrated romance with Leonor Rivera and burdened by soured hopes for justice in his country. O-Sei-San provided the beautiful escape that he deeply needed, and he saw in her the qualities of his ideal woman.

Sayonara

Because of his deep affection for her, Rizal was almost tempted to settle down in Japan. Conveniently enough, he was also offered a good position at the Spanish Legation during that time. Rizal, however, had set his sights on other matters. He decided to leave Japan and forget his romance, which pained him gravely, as attested by an entry in his diary. His 45-day sojourn in Japan was one of the happiest interludes in his life.

Gertrude Beckett: A Chiseled Beauty

In May 1888, Rizal visited London for a short time, boarding at the house of the Beckett family: Mr. & Mrs. Beckett, their two sons, and their four daughters. The eldest daughter was named Gertrude.

The Artist's Right Hand

Gertrude was a buxom young lady with blue eyes and brown hair. She fell in love with Rizal and gave him all of her attention during the family picnics and gatherings. When Rizal stayed indoors during rainy days painting and sculpting, she helped him mix his colors and prepare his clay.

Rizal enjoyed her company. Eventually their flirtatious friendship drifted towards a blossoming romance. He affectionately called her "Gettie," and in return she called him "Pettie."

Leaving for a Higher Cause

Rizal withdrew before his relationship with Gettie could become more serious, realizing that he had a greater mission to fulfill and that in order to accomplish it he could not yield to the option of marrying her. He suppressed the yearnings of his heart and decided to leave so that the lady might forget him. Before he did, however, he finished a number of sculptural works, one of which was a carving of the heads of the Beckett sisters.

PHILIPPINE INSTITUTION 1 74 Suzanne Jacoby: A Love Unrequited

On January 28, 1890, Rizal left for Brussels, Belgium. He stayed for a considerable time, paying for room and board. His landladies had a pretty niece named Petite Suzanne Jacoby. She was taken by Rizal's charm and gallantry, and provided him good company. Rizal could have flirted with the lady, considering that his beloved Leonor was far away and he was a lonely man in a strange and foreign land, but he realized he could not deceive her.

A Broken Heart

Suzanne fell in love with Rizal, and wept when he left for Madrid in July 1890. She wrote to him in French:

"Where are you now? Do you think of me once in a while? I am reminded of our tender conversations, reading your letter, although it is cold and indifferent. Here in your letter I have something which makes up for your absence. How pleased I would be to follow you, to travel with you who are always in my thoughts.

You wish me all kinds of luck, but forget that in the absence of a beloved one a tender heart cannot feel happy.

A thousand things serve to distract your mind, my friend; but in my case, I am sad, lonely, always alone with my thoughts -- nothing, absolutely nothing relieves my sorrow. Are you coming back? That's what I want and desire most ardently -- you cannot refuse me.

I do not despair and I limit myself to murmuring against time which runs so fast when it carries us toward a separation, but goes so slowly when it's bringing us together again.

I feel very unhappy thinking that perhaps I might never see you again.

Goodbye! You know with one word you can make me very happy. Aren't you going to write to me?"

PHILIPPINE INSTITUTION 1 75 Nellie Boustead: A Failed Proposal

In 1891, Rizal took a vacation in Biarritz in order to find reprieve from his troubles in Madrid. He was a guest of the Boustead family in their winter residence, Villa Eliada. Mr. and Mrs. Boustead had two beautiful daughters, Adelina and Nellie.

An Emotional Rebounce

After having lamented his frustrated romance with Leonor Rivera on account of the lady's engagement to another man, Rizal came to develop considerable affection for Nellie, the prettier and younger daughter of Mr. Eduardo Boustead. He found her to be intelligent, morally upright, and full of life. Rizal wrote to his closest friends about his intention to marry her.

Consent from the Lady's Past Love

Rizal's friends were delighted to hear that he had found a suitable girl whom he at last wished to settle down with. Even Antonio Luna, who had previously loved Nellie, encouraged Rizal to court her and ask for her hand in marriage. With all the encouragement from the friends he held dear, Rizal wooed Nellie (also called Nelly) who, in turn, returned his affections.

A Broken Engagement

Rizal's marriage proposal failed for two reasons: first, Nellie demanded that he give up his Catholic faith and convert to Protestantism, which was her religion. Rizal did not like this idea. Second, Nelly's mother did not approve of Rizal, as she had no desire to entrust her daughter to a man that was wanting in wealth and persecuted in his own country. In spite of the circumstances, Rizal and Nellie parted as good friends.

Josephine Bracken: True Love in Exile

Rizal's exile in Dapitan was one of the most lonesome and sorrowful periods of his life. He missed the company of his friends and family, and the death of Leonor Rivera on August 28, 1893, left a gaping void in his heart.

Josephine Bracken arrived at the shores of Dapitan accompanying her blind adoptive father, Mr. George Taufer. No ophthalmologist in Hong Kong, their home country, could cure the man's blindness

PHILIPPINE INSTITUTION 1 76 and so they sought the services of the famous Dr. Jose Rizal.

Overcoming Barriers

Rizal and Josephine fell in love at first sight. Their romantic interlude went on for about a month, after which they decided to marry. The priest of Dapitan, however, refused to conduct the ceremony without consent from the Bishop of Cebu.

When Mr. Taufer heard of his daughter's plan to marry he became so enraged at the thought of losing Josephine that he attempted to kill himself with a razor to his throat. Rizal prevented this tragedy by holding the man's wrists back. Josephine left with her father on the first available steamer to Manila in order to avoid more trouble. Since Mr. Taufer's blindness was venereal in nature, it was incurable.

Exchanging Vows

Mr. Taufer went back to Hong Kong alone, and Josephine stayed in Manila with Rizal's family. At length, she returned to Dapitan. Since no priest would marry them, Rizal and Josephine held hands, exchanged vows, and married themselves before God.

The Loss of a Child

Rizal and Josephine lived together in Dapitan as husband and wife, and in early 1896 they were expecting a baby. Unfortunately, Josephine had to go into premature labor after Rizal played a prank and frightened her. A little boy of eight months was born, who lived for only three hours. Rizal named him Francisco in honor of his father, and buried the child in Dapitan.

PHILIPPINE INSTITUTION 1 77 Part 6: Engaging Rizal’s ‘Heroism’

VENERATION WITHOUT UNDERSTANDING (Does Rizal deserve to be our national hero?) Renato Constantino

In the histories of many nations, the national revolution represents a peak of achievement to which the minds of man return time and again in reverence and for a renewal of faith in freedom. For the national revolution is invariably the one period in a nation’s history when the people were most united, most involved, and most decisively active in the fight for freedom. It is not to be wondered at, therefore, that almost always the leader of that revolution becomes the principal hero of his people. There is Washington for the United States, Lenin for the Soviet Union, Bolivar for Latin America, Sun Yat Sen, then Mao Tse-Tung for China and Ho Chi Minh for Vietnam. The unity between the venerated mass action and the honored single individual enhances the influence of both.

In our case, our national hero was not the leader of our Revolution. In fact, he repudiated that Revolution. In no uncertain terms he placed himself against Bonifacio and those Filipinos who were fighting for the country’s liberty. In fact, when he was arrested he was on his way to Cuba to use his medical skills in the service of Spain. [p. 125] And in the manifesto of December 15, 1896 which he addressed to the Filipino people, he declared:

From the very beginning, when I first had notice of what was being planned, I opposed it, fought it, and demonstrated its absolute impossibility.

I did even more. When later, against my advice, the movement materialized, of my own accord I offered my good offices, but my very life, and even my name, to be used in whatever way might seem best, toward stifling the rebellion; for convinced of the ills which it would bring, I considered myself fortunate if, at any sacrifice, I could prevent such useless misfortune…. I have written also (and I repeat my words) that reforms, to be beneficial, must come from above, and those which comes from below are irregularly gained and uncertain.

Holding these ideas, I cannot do less than condemn, and I do condemn this uprising- which dishonors us Filipinos and discredits those that could plead our cause. I abhor its criminal methods and disclaim all part in it, pitying from the bottom of my heart the unwary that have been deceived into taking part in it. [1]

Rizal and the Revolution

Rizal’s refusal to align himself with the revolutionary forces and his vehement condemnation of the mass movement and of its leaders have placed Filipinos in a dilemma. Either the Revolution was wrong, yet we cannot disown it, or Rizal was wrong, yet we cannot disown him either. By and large, we have chosen to ignore this apparent contradiction. Rizalists, especially, have taken the easy way out, which is to gloss over the matter. They have treated Rizal’s condemnation of the Katipunan as a skeleton in his closet and have been responsible for the “silent treatment” on his unequivocal position against the Revolution.

To my knowledge, there has been no extensive analysis of the question. For some Rizalists, this aspect of Rizal has been a source of embarrassment inasmuch as they picture him

PHILIPPINE INSTITUTION 1 78 as the supreme symbol of our struggle for freedom. Others in fact privately agree with his stand as evidenced by their emphasis on the gradualism of Rizal’s teachings particularly his insistence on the primacy of education. [p. 126] They would probably praise Rizal’s stand against the Revolution, if they dared. Since they do not dare for themselves, they are also prudently silent for Rizal’s sake. Others, careless and superficial in their approach to history and perhaps afraid to stir a hornet’s nest of controversy, do not think it important to dwell on this contradiction between our Revolution and our national hero and elect to leave well enough alone. Perhaps they do not perceive the adverse consequences of our refusal to analyze and resolve this contradiction. Yet the consequences are manifest in our regard for our Revolution and in our understanding of Rizal.

The Philippine Revolution has always been overshadowed by the omnipresent figure and the towering reputation of Rizal. Because Rizal took no part in that Revolution and in fact repudiated it, the general regard for our Revolution is not as high as it otherwise would be. On the other hand, because we refuse to analyze the significance of his repudiation, our understanding of Rizal and of his role in our national development remains superficial. This is a disservice to the event, to the man, and to ourselves.

Viewed superficially, Rizal’s reaction toward the Revolution is unexpected, coming as it did from a man whose life and labors were supposed to have been dedicated to the cause of his country’s freedom. Had someone of lesser stature uttered those words of condemnation, he would have been considered a traitor to the cause. As a matter of fact, those words were treasonous in the light of the Filipinos’ struggle against Spain. Rizal repudiated the one act which really synthesized our nationalist aspiration, and yet we consider him a nationalist leader. Such an appraisal has dangerous implications because it can be used to exculpate those who actively betrayed the Revolution and may serve to diminish the ardor of those who today may be called upon to support another great nationalist undertaking to complete the anti-colonial movement.

An American-Sponsored Hero

We have magnified Rizal’s role to such an extent that we have lost our sense of proportion and relegated to a subordinate position our other great men and the historic events in which they took part. [p.127] Although Rizal was already a revered figure and became more so after his martyrdom, it cannot be denied that his pre-eminence among our heroes was partly the result of American sponsorship. This sponsorship took two forms: on one hand, that of encouraging a Rizal cult, on the other, that of minimizing the importance of other heroes or even of vilifying them. There is no question that Rizal had the qualities of greatness. History cannot deny his patriotism. He was a martyr to oppression, obscurantism and bigotry. His dramatic death captured the imagination of our people. Still, we must accept the fact that his formal designation as our national hero, his elevation to his present eminence so far above all our other heroes was abetted and encouraged by the Americans.

It was Governor William Howard Taft who in 1901 suggested that the Philippine Commission to the Filipinos be given a national hero. The Free Press of December 28, 1946 gives this account of a meeting of the Philippine Commission:

PHILIPPINE INSTITUTION 1 79 ‘And now, gentlemen, you must have a national hero.’ In these fateful words, addressed by then Civil Governor W. H. Taft to the Filipino members of the civil commission, Pardo de Tavera, Legarda, and Luzuriaga, lay the genesis of Rizal Day…..

‘In the subsequent discussion in which the rival merits of the revolutionary heroes were considered, the final choice-now universally acclaimed as a wise one-was Rizal. And so was history made.’

Theodore Friend in his book, Between Two Empires, says that Taft “with other American colonial officials and some conservative Filipinos, chose him (Rizal) as a model hero over other contestants - Aguinaldo too militant, Bonifacio too radical, Mabini unregenerate.” [2] This decision to sponsor Rizal was implemented with the passage of the following Acts of the Philippine Commission: (1) Act No. 137 which organized the politico-military district of Morong and named it the province of Rizal “in honor of the most illustrious Filipino and the most illustrious Tagalog the islands had ever known, “ (2) Act No.243 which authorized a public subscription for the erection of a monument in honor or Rizal at the Luneta, and (3) Act No. 346 which set aside the anniversary of his death as a day of observance. [p.128]

This early example of American “aid” is summarized by Governor W. Cameron Forbes who wrote in his book, The Philippine Islands:

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 observance, placing his picture on the postage stamp most commonly used in the islands, and on the currency …. And throughout the islands the public schools tech the young Filipinos to revere his memory as the greatest of Filipino patriots. (Underscoring supplied) [3]

The reason for the enthusiastic American attitude becomes clear in the following appraisal of Rizal by Forbes:

Rizal never advocated independence, nor did he advocate armed resistance to the government. He urged reform from within by publicity, by public education, and appeal to the public conscience. (Underscoring supplied) [4]

Taft’s appreciation for Rizal has much the same basis, as evidenced by his calling Rizal “the greatest Filipino, a physician, a novelist and a poet (who) because of his struggle for a betterment of conditions under Spanish rule was unjustly convicted and shot…. “

The public image that the American desired for a Filipino national hero was quite clear. They favored a hero who would not run against the grain of American colonial policy. We must take these acts of the Americans in furtherance of a Rizal cult in the light of their initial policies which required the passage of the Sedition Law prohibiting the display of the Filipino flag. The heroes who advocated independence were therefore ignored. For to have encouraged a movement to revere Bonifacio or Mabini would not have been consistent with American colonial policy.

Several factors contributed to Rizal’s acceptability to the Americans as the official hero of the Filipinos. In the first place, he was safely dead by the time the American began their

PHILIPPINE INSTITUTION 1 80 aggression. [p.129] No embarrassing anti-American quotations could ever be attributed to him. Moreover, Rizal’s dramatic martyrdom had already made him the symbol of Spanish oppression. To focus attention on him would serve not only to concentrate Filipino hatred against the erstwhile oppressors, it would also blunt their feelings of animosity toward the new conquerors against whom there was still organized resistance at that time. His choice was a master stroke by the Americans. The honors bestowed on Rizal were naturally appreciated by the Filipinos who were proud of him.

At the same time, the attention lavished on Rizal relegated other heroes to the background- heroes whose revolutionary example and anti-American pronouncements might have stiffened Filipino resistance to the new conquerors. The Americans especially emphasized the fact that Rizal was a reformer, not a separatist. He could therefore not be invoked on the question of Philippine independence. He could not be a rallying point in the resistance against the invaders.

It must also be remembered that the Filipino members of the Philippine Commission were conservative ilustrados. The Americans regarded Rizal as belonging to this class. This was, therefore, one more point in his favor. Rizal belonged to the right social class — the class that they were cultivating and building up for leadership.

It may be argued that, faced with the humiliation of a second colonization, we as a people felt the need for a super-hero to bolster the national ego and we therefore allowed ourselves to be propagandized in favor of one acceptable to the colonizer. Be that as it may, certainly it is now time for us to view Rizal with more rationality and with more historicity. This need not alarm anyone but the blind worshipper. Rizal will still occupy a good position in our national pantheon even if we discard hagiolatry and subject him to a more mature historical evaluation.

A proper understanding of our history is very important to us because it will serve to demonstrate how our present has been distorted by a faulty knowledge of our past. By unraveling the past we become confronted with the present already as future. [p.130] Such a re-evaluation may result in a down-grading of some heroes and even a discarding of others. It cannot spare even Rizal. The exposure of his weaknesses and limitations will also mean our liberation, for he has, to a certain extent become part of the superstructure that supports present consciousness. That is why a critical evaluation of Rizal cannot but lead to a revision of our understanding of history and of the role of the individual in history.

Orthodox historians have presented history as a succession of exploits of eminent personalities, leading many of us to regard history as the product of gifted individuals. This tendency is strongly noticeable in those who have tried of late to manufacture new heroes through press releases, by the creation of foundations, or by the proclamation of centennial celebrations. Though such tactics may succeed for a limited period, they cannot insure immortality where there exists no solid basis for it. In the case of Rizal, while he was favored by colonial support and became good copy for propagandists, he had the qualifications to assume immortality. It must be admitted however, that the study of his life and works has developed into a cult distorting the role and the place of Rizal in our history.

The uncritical attitude of his cultists has been greatly responsible for transforming biographers into hagiographers. His weaknesses and errors have been subtly underplayed and his virtues grossly exaggerated. In this connection, one might ask the question, what would have

PHILIPPINE INSTITUTION 1 81 happened if Rizal had not been executed in December of 1896? Would the course of the Philippine Revolution have been different? This poses the question of the role of the individual in history. Was this historical phase of our libertarian struggle due to Rizal? Did the propagandists of the 19th century create the period or were they created by the period?

The Role of Heroes

With or without these specific individuals the social relations engendered by Spanish colonialism and the subsequent economic development of the country would have produced the nationalist movement. Without Rizal there would have developed other talents. Without Del Pilar another propagandist would have emerged. That Rizal possessed a particular talent which influenced the style of the period was accidental. Th at he was ex ecuted on December 30 onl y ad ded mo re drama to the events of the period. [p. 131] If there had been no Rizal, another type of talent would have appeared who might have given a different style to the historic struggle; but the general trend engendered by the particular social relations would have remained the same.

Without Rizal there may have been a delay in the maturation of our libertarian struggle, but the economic development of the period would have insured the same result. Rizal maybe accelerated it. Rizal may have given form and articulation and color to the aspirations of the people. But even without him, the nationalist struggle would have ensued. This is likewise true in the case of present-day national liberation movements. The fundamental cause of mass action is not the utterances of a leader; rather, these leaders have been impelled to action by historical forces unleashed by social development. We must therefore not fall into the error of projecting the role of the individual to the extent of denying the play of these forces as well as the creative energies of the people who are the true makers of their own history.

Because Rizal had certain qualities, he was able to serve the pressing social needs of the period, needs that arose out of general and particular historical forces. He is a hero in the sense that he was able to see the problems generated by historical forces, discern the new social needs created by the historical development of new social relationships, and take an active part in meeting these needs. But he is not a hero in the sense that he could have stopped and altered the course of events. The truth of this statement is demonstrated by the fact that the Revolution broke out despite his refusal to lead it and continued despite his condemnation of it. Rizal served his people by consciously articulating the unconscious course of events. He saw more cle arly th an his contemporaries and felt with more intensity the problems of his country, though his viewpoint was delimited by his particular status and upbringing. He was the first Filipino but he was only a limited Filipino, the ilustrado Filipino who fought for national unity but feared the Revolution and loved his mother country, yes, but in his own ilustrado way.

Though we assert that the general course of history is not directed by the desires or ideas of particular men, we must not fall into the error of thinking that because history can proceed independently of individuals it can proceed independently of men. [p. 132] The fact is that history is made by men who confront the problems of social progress and try to solve them in accordance with the historical conditions of their epoch. They set their tasks in conformity with the given conditions of their times. The closer the correspondence between a man’s perception of reality and reality itself, the greater the man. The deeper his commitment to the people’s cause in

PHILIPPINE INSTITUTION 1 82 his own time as evidence by his life and deeds. Hence, for a deeper understanding and a more precise evaluation of Rizal as Filipino and as hero, we must examine at some length the period during which Rizal lived.

Innovation and Change

Rizal lived in a period of great economic changes. These were inevitably accompanied by cultural and political ferment. The country was undergoing grave and deep alterations which resulted in a national awakening. The English occupation of the country, the end of the galleon trade, and the Latin-American revolutions of that time were all factors which led to an economic re-thinking by liberal Spanish officials. The establishment of non-Hispanic commercial houses broke the insular belt that had circumscribed Philippine life for almost two centuries and a half. The middle of the 19th century saw 51 shipping and commercial houses in Manila, 12 of which were American and non-Hispanic European. These non-Spanish houses practically monopolized the import-export trade. The opening of the ports of Sual, Cebu, Zamboanga, Legaspi and Tacloban, all during the second half of the 19th century, enabled these non-Spanish interests to establish branches beyond the capital city, thus further increasing cosmopolitan penetration. [5]

European and American financing were vital agents in the emerging export economy. Merchants gave crop advances to indio and Chinese-mestizo cultivators, resulting in increased surpluses of agricultural export products. The Chinese received loans for the distribution of European goods and the collection of Philippine produce for shipment abroad. Abaca and sugar became prime exports during this period as a result of these European and American entrepreneurial activities. The Transformation of the sugar industry due to financing and the introduction of steam-powered milling equipment increased sugar production from 3,000 piculs in mid-19th century to nearly 2,000,000 piculs in four decades. [6] [p.133]

These economic developments inevitably led to improvement in communications. The infra-structure program of the Spanish government resulted in a moderately functional road system. The third quarter of the century saw the opening of railroad lines. The steamship effected both internal and external linkages, postal services improved, the telegraph was inaugurated inin 1873, and by 1880, we were connected with the world by a submarine cable to Hong Kong. Manila’s water system was modernized in 1870; we had street cars in 1881 and telephone and electric lights in the metropolitan region during the same period. Material progress set the stage for cultural and social changes, among them the cultivation of cosmopolitan attitudes and heightened opposition to clerical control. Liberalism had invaded the country as a result of the reduction of the Spain-Manila voyage to thirty days after the opening of the Suez canal. The mestizo that developed became the crude ideological framework of the ferment among the affluent indios and mestizos. [7]

The Ideological Framework

Economic prosperity spawned discontent when the native beneficiaries saw a new world of affluence opening for themselves and their class. They attained a new consciousness and hence, a new goal - that of equality with the peninsulares - not in the abstract, but in practical economic and political terms. Hispanization became the conscious manifestation of economic struggle, of the desire to realize the potentialities offered by the period of expansion and progress. Hispanization and assimilation constituted the ideological expression of the economic

PHILIPPINE INSTITUTION 1 8383 motivations of affluent indios and mestizos. Equality with the Spaniard meant equality of opportunity. But they did not realize as yet that real equality must be based on national freedom and independence. They were still in the initial phases of nationalist consciousness - a consciousness made possible by the market situation of the time. The lordly friar who had been partly responsible for the isolation of the islands became the target of attacks. Anti-clericalism became the ideological style of the period. [p. 134]

These then were the salient economic and ideological features of this Rizal’s time. A true historical review would prove that great men are those who read the time and have a deeper understanding of reality. It is their insights that make them conversant with their periods and which enable them to articulate the needs of the people. To a large extent, Rizal, the ilustrado, fulfilled this function, for in voicing the goals of his class he had to include the aspirations of the entire people. Though the aims of this class were limited to reformist measures, he expressed its demands in terms of human liberty and human dignity and thus encompassed the wider aspirations of all the people. This is not to say that he was conscious that these were class goals; rather, that typical of his class, he equated class interest with people’s welfare. He did this in good faith, unaware of any basic contradictions between the two. He was the product of his society and as such could be expected to voice only those aims that were within the competence of his class. Moreover, social contradictions had not ripened sufficiently in his time to reveal clearly the essential disparateness between class and national goals. Neither could he have transcended his class limitations, for his cultural upbringing was such that affection for Spain and Spanish civilization precluded the idea of breaking the chains of colonialism. He had to become a Spaniard first before becoming a Filipino. [8]

As a social commentator, as the exposer of oppression, he performed a remarkable task. His writings were part of the tradition of protest which blossomed into revolution, into a separatist movement. His original aim of elevating the indio to the level of Hispanization of the peninsular so that the country could be assimilated, could become a province of Spain, was transformed into its opposite. Instead of making the Filipinos closer to Spain, the propaganda gave root to separation. The drive for Hispanization was transformed into the development of a distinct national consciousness.

Rizal contributed much to the growth of this national consciousness. It was a contribution not only in terms of propaganda but in something positive that the pr preesese nnt gegennereratatioio n oof FiFililipipinnoos wiwill oowe to hihim aand fofor whiich ththeey wiwill hhoonnor hihimm b by cocomp lletetinin g thth e tatask whicic h hhe so nnobob lly bbeegagann. HHe mmaay hhavav e hahad a ddiiffffee rerent aandnd limited goal at the time, a goal that for us is already passe, something we take for granted. However, for his time this limited goal was already a big step in the right direction. [p.135] This contribution was in the realm of Filipino nationhood - the winning of our name as a race, the recognition of our people as one, and the elelevevation of the indio into Filipino.o.

The Concept of Filipino Nationhood

This was a victory in the realm of consciousness, a victory in a racial sense. However, it was only a partial gain, for Rizal repudiated real de-colonization. Beguiled by the new colonizer, most Filipinos followed the example of Rizal. As a consequence, the development of the concept

PHILIPPINE INSTITUTION 1 8484 of national consciousness stopped short of real de-colonization and we have not yet distinguished the true Filipino from the incipient Filipino.

The concept of Filipino nationhood is an important tool of analysis as well as a conceptual weapon of struggle. There are many Filipinos who do not realize they are Fiipinos only in the old cultural, racial sense. They are not aware of the term Filipino as a developing concept. Much less are they aware that today social conditions demand that the true Filipino be one who is consciously striving for de-colonization and independence.

Perhaps it would be useful at this point to discuss in some detail the metamorphosis of the term Filipino not just as a matter of historical information but so that we may realize the importance of Rizal’s contribution in this regard. Even more valuable are the insights we may gain into the inter-dependence between material conditions and consciousness as manifested in the evolution of the word Filipino in terms of its widening applicability and deeper significance through succeeding periods of our history.

It is important to bear in mind that the term Filipino originally referred to the creoles - the Spaniards born in the Philippines - the Españoles-Filipinos or Filipinos, for short. The natives were called indios. Spanish mestizos who could pass off for white claimed to be creoles and therefore Filipinos. Towards the last quarter of the 19th century, Hispanized and urbanized indios along with Spanish mestizos and sangley [Chinese - rly] mestizos began to call themselves Filipinos, especially after the abolition of the tribute lists in the 1880s and the economic growth of of the period. [p. 136]

We must also correct the common impression that the Filipinos who were in Spain during the Propaganda Period were all indios. In fact, the original Circulo Hispano-Filipino was dominated by creoles and peninsulares. The Filipino community in Spain during the 1880’s was a conglomerate of creoles, Spanish mestizos and sons of urbanized indios and Chinese mestizos. [9]

This community came out with an organ called España en Filipinas which sought to take the place of th earlier Revista Circulo Hispano Filipino founded by another creole Juan Atayde. España en Filipinas was mainly an undertaking of Spanish and Spanish mestizos. The only non-Spaniard in the staff was Baldomero Roxas. Its first issue came out in 1887. It was “moderate” in tone and failed to win the sympathy of the native elements. In a letter to Rizal, Lopez-Jaena criticized it in these words:

From day to day I am becoming convinced that our countrymen, the mestizos, far from working for the common welfare, follow the policy of their predecessors, the Azcarragas. [10]

Lopez-Jaena was referring to the Azcarraga brothers who had held important posisititionon s in thth e PPhihilili pppp ininees anand iin SpSp aiain, bbut wwhoho, thth ouou gh thth eey haha d bbeeen bobo rn hheerere,, showed more sympathy for the peninsulares. It is fortunate that a street which was once named for one of them has become Claro M. Recto today.

Differences between the creoles and the “genuine” Filipinos as they called themselves, soon set in. It was at this time that Rizal and other indios in Paris began

PHILIPPINE INSTITUTION 1 8585 to use the term indios bravos, thus “transforming an epithet into a badge of honor.” The cleavage in the Filipino colony abroad ushered in a new period of the Propaganda which may be said to have had its formal beginning with the birth of La Solidaridad. Its leaders were indios. The editor was not a creole like Lete or a Spanish mestizo like Llorente but Lopez-Jaena and later Marcelo H. del Pilar. La Solidaridad espoused the cause of liberalism and fought for democratic solutions to the problems that beset the Spanish colonies.

From the declaration of aims and policies the class basis of the Propaganda is quite obvious. The reformists could not shake off their Spanish orientation. [p. 137] They wanted accommodation within the ruling system. Rizal’s own reformism is evident in this excerpt from his letter to Blumentritt:

….under the present circumstances, we do not want separation from Spain. All that we ask is greater attention, better education, better government employees, one or two representatives and greater security for our persons and property. Spain could always win the appreciation of the Filipinos if she were only reasonable! [11]

The indios led by Rizal gained acceptability as Filipinos because they proved their equality with the Spaniards in terms of both culture and property. This was an important stage in our appropriation of the term Filipino. Rizal’s intellectual excellence paved the way for the winning of the name for the natives of the land. It was an unconscious struggle which led to a conscious recognition of the pejorative meaning of indio. Thus, the winning of the term Filipino was an anti-colonial victory for it signified the recognition of racial equality between Spaniards and Filipinos.

The “Limited” Filipinos

But the appropriation of this term was not the end of the historic struggle for national identity. While for Rizal’s time this was a signal victory, it was in truth a limited victory for us. For the users of the term were themselves limited Filipinos based on education and prope rt y. Sin cethis term was ap plied to th ose wh o spoke in the name of the people but were not really of the people, the next stage for this growing concept should be the recognition of the masses as the real nation and their transformation into real Filipinos. However, the Filipino of today must undergo a proce ss of de-c olonization before he can bec ome a true Filipino. The de -c olon iz ed Filipino is the real goal for our time just as the Hispanized Filipino was once the goal of the reformists.

Though Rizal was able to win for his countrymen the name Filipino, it was still as ilustrado that he conceived of this term. As ilustrado he was speaking in behalf of all the indio s th ou gh he wa s sepa rated by cultu re an d even by pro pe rt y from the masses. His ilustrado orientation manifests itself in his novels. [p. 138] Though they are supposed to represent 19th century Philippine society in microcosm, all the principal characters belonged to the principalia. His hero, Ibarra, was a Spanish mestizo. The Spaniards, the creole, the mestizo, and the wealthy Chinese - these were characters he could portray with mastery because they were within his milieu and class. But there are only very hazy description of characters

PHILIPPINE INSTITUTION 1 86 who belonged to the masses. His class position, his upbringing, and his foreign education were profound influences which constituted a limitation on his understanding of his countrymen.

Rizal, therefore, was an ilustrado hero whose life’s mission corresponded in a general way to the wishes and aspirations of the people. He died for his people, yet his repudiation of the Revolution was an act against the people. There seems to be a contradiction between the two acts; there is actually none. Both acts were in character; Rizal was acting from patriotic motives in both instances.

He condemned the Revolution because as an ilustrado he instinctively underestimated the power and the talents of the people. He believed in freedom not so much as a national right but as something to be deserved, like a medal for good behavior. Moreover, he did not equate liberty with independence. Since his idea of liberty was essentially the demand for those rights which the elite needed in order to prosper economically. Rizal did not consider political independence as a prerequisite to freedom. Fearful of the violence of people’s action, he did not want us to fight for our independence. Rather, he wanted us to wait for the time when Spain, acting in her own best interests, would abandon us. He expressed himself clearly on these points in the following passage from a letter which he wrote in his cell on December 12, 1896, for the use of his defense counsel.

….. many have have interpreted my phrase to have liberties as to have independence, which are two different things. A people can be free without being independent, and a people can be independent without being free. I have always desired liberties for the Philippines and I have said so. Others who testify that I said independence either have put the cart before the horse or they lie. [12]

He had expressed much the same opinion earlier in his El Filibusterismo when Father Florentino said: [p.139]

I do not mean to say that our liberty will be secured at the sword’s point, for the sword plays but little part in modern affairs, but that we must secure it by making ourselves worthy of it, by exalting the intelligence and the dignity of the individual, by loving justice, right and greatness, even to the extent of dying for them - and when a people reaches that height God will provide a weapon, the idols will be shattered, the tyranny will crumble like a house of cards and liberty will shine out like the first dawn. 13

Yet the people revered him because, though he was not with them, he died for certain principles which they believed in. He was their martyr; they recognized his labors although they knew that he was already behind them in their forward march.

In line with their avowed policy of preparing us for eventual self-government, the Americans projected Rizal as the model of an educated citizen. His name was invoked whenever the incapacity of the masses for self-government was pointed out as a justification for American tutelage. Rizal’s preoccupation with education served to further the impression that the majority of the Filipinos were unlettered and therefore needed tutelage before they could be ready for independence. A book, Rizal, Educator and Economist, used in certain Philippine schools, supports this thesis by quoting a portion of Rizal’s manifesto of December 15, 1896 which states:

PHILIPPINE INSTITUTION 1 87 …..I am one most anxious for liberties in our country and I am still desirous of them. But I placed as a prior condition the education of the people that by means of instruction and industry our country may have an individuality of its own and make itself worthy of these liberties. [14]

The authors of this book then make the following comment:

Rizal intentionally avoided the use of the term independence, perhaps because he honestly believed that independence in its true, real, and strict sense should not be granted us until we were educated enough to appreciate its importance, and its blessings, and until we were economically self-reliant. [15] [p. 140]

This statement not only supports the American line but is also an example of how our admiration for Rizal may be used to beguile us into accepting reactionary beliefs, the products of colonial mentality.

A people have every right to be free. Tutelage in the art of government as an excuse for colonialism is a discredited alibi. People learn and educate themselves in the process of struggling for freedom and liberty. They attain their highest potential only when they are masters of their own destiny. Colonialism is the only agency still trying to sell the idea that freedom is a diploma to be granted by a superior people to an inferior one after years of apprenticeship.

The Precursors of Mendicancy

In a way, Rizal’s generation is no different from the generation that was engaged in our independence campaigns. Neither was his generation much different from those who today say they stand for independence but do not want to hurt the feelings of the Americans. In a way, Rizal and his generation were the precursors of the present-day mendicants. It may be shocking to say that Rizal was one of the practitioners of a mendicant policy, but the fact is that the propagandists, in working for certain reforms, chose Spain as the arena of their struggle instead of working among their own people, educating them and learning from them, helping them to realize their own condition and articulating their aspirations. This reflects the bifurcation between the educated and the masses.

The elite had a sub-conscious disrespect for the ability of the people to articulate their own demands and to move on their own. They felt that education gave them the right to speak for the people. They proposed an elitist form of leadership, all the while believing that what the elite leadership decided was what the people would and should follow. They failed to realize that at critical moments of history the people decide on their own, what they want and what they want to do. Today, the ilustrados are shocked by the spate of rallies and demonstrations. They cannot seem to accept the fact that peasants and workers and the youth have moved without waiting for their word. They are not accustomed to the people moving on their own. [p. 141]

The ilustrados were the Hispanized sector of our population, hence they tried to prove that they were as Spanish as the peninsulares. They wanted to be called Filipinos in the creole sense: Filipino-Spaniards as Rizal called Ibarra. They are no different from the modern-day mendicants who try to prove that they are Americanized, meaning that they are Filipino- Americans. As a matter of fact, the ilustrados of the first propaganda movement utilized the same techniques and adopted the same general attitude as the modern-day mendicants and pseudo- nationalists, in so far as the colonizing power was concerned.

PHILIPPINE INSTITUTION 1 88 Ilustrados and Indios

The contrast to the ilustrado approach was the Katipunan of Bonifacio. Bonifacio, not as Hispanized as the ilustrados, saw in people’s action the only road to liberation. The Katipunan, though of masonic and of European inspiration, was people’s movement based on confidence in the people’s capacity to act in its own behalf. The early rebellions, spontaneous and sporadic, could be termed movements, without consciousness. Rizal and the propagandists were the embodiment of a consciousness without a movement. It was Bonifacio and the Katipunan that embodied the unity of revolutionary consciousness and revolutionary practice.

The indio as Filipino rose in arms while the ilustrado was still waiting for Spain to dispense justice and reforms. The ilustrado Filipino was now being surpassed by the indio in revolutionary ardor. The indio had a more legitimate claim to the title of Filipino because he was truly liberating himself. The revolutionary masses proclaimed their separatist goal through the Katipunan. Faced with the popular determination, the ilustrados joined the Revolution where, despite their revolutionary rhetoric, they revealed by their behavior their own limited goals.

Though their fight was reformist and may be regarded as tame today, the historic role of the ilustrados cannot be denied for they were purveyors of ideas which when seized upon by the masses became real weapons. Today their ideas are orthodox and safe. However, the same concepts when made relevant to present society again make their partisans the objects of persecution by contemporary reactionaries.

The role and the contribution of Rizal, like that of the ilus trado class, [p.142] must be evaluated in the context of his particular reality within the general reality of his time. Rizal was a necessary moment in our evolution. But he was only a moment, and while his validity for his time amounted to a heroism that is valid for all time, we cannot say that Rizal himself will be valid for all time and that Rizal’s ideas should be the yardstick for all our aspirations. He provided the model of a form of heroism that culminated in martyrdom. He was a Filipino we can be proud of, a monument to the race despite all his limitations. But we cannot make him out to be the infallible determinant of our national goals, as his blind idolators have been trying to do.

We must see Rizal historically. Rizal should occupy his proper place in our pantheon of great Filipinos. Though he is secure to be in our hearts and memories as a hero, we must now realize that he has no monopoly of patriotism; he is not the zenith of our greatness; neither are all his teachings of universal and contemporary relevance and application. Just as a given social system inevitably yields to new and higher forms of social organization, so the individual hero in history gives way to new and higher forms of heroism. Each hero’s contribution, however, are not nullified thereby but assume their correct place in a particular stage of the people’s development. Every nation is always discovering or rediscovering heroes in the past or its present.

Blind Adoration

Hero-worship, therefore, must be both historical and critical. We must always be conscious of the historical conditions and circumstances that made an individual a hero, and we must always be ready to admit at what point that hero’s applicability ceases to be of current value. To allow hero-worship to be uncritical and unhistorical is to distort the meaning of the

PHILIPPINE INSTITUTION 1 89 heroic individual’s life, and to encourage a cult bereft of historical meaning - a cult of the individual shorn of his historical significance. It is form without content, a fad that can be used for almost anything, because it is really nothing. We must view Rizal as an evolving personality within an evolving historical period. That his martyrdom was tainted by his attacks on our independist struggle is not a ground for condemning him entirely. We must determine the factors - economic and cultural [p. 143] - that made Rizal what he was. We must see in his life and in his works the evolution of the Filipino and must realize that the period crowned by his death is only a moment in the totality of our history.

It is a reflection of our lack of creative thinking that we continue to invoke Rizal when we discuss specific problems and present-day society. This is also a reflection of our intellectual timidity, our reluctance to espouse new causes unless we can find sanctions, however remote, in Rizal. This tendency is fraught with dangers.

Limitations of Rizal

We are living in an age of anti-colonial revolutions different in content from those of Rizal’s period. Rizal could not have anticipated the problems of today. He was not conversant with economic tools of analysis that would unravel the intricate techniques that today are being used by outside forces to consign us to a state of continued poverty. The revolutions of today would be beyond the understanding of Rizal whose Castilian orientation necessarily limited his horizon even for that period. He was capable of unraveling the myths that were woven by the oppressors of his time, but he would have been at a loss to see through the more sophisticated myths and to recognize the subtle techniques of present-day colonialists, given the state of his knowledge and experience at that time. This is not to say that were he alive today and subject to modern experiences, he would not understand the means of our times. But it is useless speculation to try to divine what he would now advocate.

Unless we have an ulterior motive, there is really no need to extend Rizal’s meaning so that he may have contemporary value. Many of his social criticisms are still valid today because certain aspects of our life are still carry-overs of the feudal and colonial society of his time. A true appreciation of Rizal would require that we study these social criticisms and take steps to eradicate the evils he decried.

Part and parcel of the attempt to use Rizal as an authority to defend the status quo is the desire of some quarters to expunge from the Rizalist legacy the so-called controversial aspects of his writings, particularly his views on the friars and on religion. We have but to recall the resistance to the Rizal bill, [p. 144] the use of expurgated versions of the Noli Me Tangere and the El Filibusterismo, and objections to the readings of his other writings to realize that while many would have us venerate Rizal, they would want us to venerate a homogenized version.

In his time, the reformist Rizal was undoubtedly a progressive force. In many areas of our life today, his ideas could still be a force for salutary change. Yet the nature of the Rizal cult is such that he is being transformed into an authority to sanction the status quo by a confluence of blind adoration and widespread ignorance of his most telling ideas.

We have magnified Rizal’s significance for too long. It is time to examine his limitations and profit from his weaknesses just as we have learned from the strength of his character and his

PHILIPPINE INSTITUTION 1 90 virtues. His weaknesses were the weaknesses of his society. His wavering and his repudiation of mass action should be studied as a product of the society that nurtured him.

The Negation of Rizal

Today, we need new heroes who can help us solve our pressing problems. We cannot rely on Rizal alone. We must discard the belief that we are incapable of producing the heroes of our epoch, that heroes are exceptional beings, accidents of history who stand above the masses and apart from them. The true hero is one with the masses: he does not exist above them. In fact, a whole people can be heroes given the proper motivation and articulation of their dreams.

Today we see the unfolding of the creative energies of a people who are beginning to grasp the possibilities of human development and who are trying to formulate a theoretical framework upon which they may base their practice. The inarticulate are now making history while the the articulate may be headed for historical anonymity, if not ignominy. When the goals of the people are finally achieved, Rizal the first Filipino, will be negated by the true Filipino by whom he will be remembered as a great catalyzer in the metamorphosis of the de-colonized indio. [p. 145]

Sample Notes:

* Third National Rizal Lecture, December 30, 1969. 1 The full text of the manifesto may be found in Jose Rizal, Political and Historical Writings. Vol VII (Manila: National Heroes Commission, 1964), p. 348. 2 Theodore Friend, Between Two Empires (New Haven and New York: Houghton Mifflin Company, 1928), p. 15. 3 W. Cameron Forbes. The Philippine Islands (Boston and New York: Houghton Mifflin Company, 1928), p. 55 4 Ibid. p. 53 5 See Robert R. Reed, Hispanic Urbanism in the Philippines: A Study of the Impact of Church and State (Manila: The University of Manila, 1967), Chapter VIII. 6 Ibid, p. 125 7 For a discussion of cultural and social context of the period, see Edgar Wickberg, The Chinese in Philippine Life, 1850-1898 (New Haven and London: Yale University Press, 1965), pp. 131-134 8 A fuller discussion of the developing concept of the true Filipino may be found in my book, The Making of a Filipino (Quezon city: Malaya Books, 1969), Chapter 1. [p. 190] 9 Ibid., see also my essay, “The Filipino Elite,” found in part two of this book. 10 Graciano Lopez-Jaena. “Letter to Rizal, March 16, 1887,” Rizal’s Correspondence with Fellow Reformists, Vol. II, Book II (Manila: National Heroes Commission, 1963), p. 103. 11 The Rizal-Blumentritt Correspondence, Part 1: 1886-1889, Vol. II, January 26, 1887, p. 44. 12 Rizal, “Data for my Defense,” Political and Historical Writings, p. 340 13 Rizal, The Reign of Greed, translated by Charles Derbyshire (Manila: Philippine Education Company, 1956), p. 360. 14 Rizal, “Manifesto, December 15, 1896,” Political and Historical Writings, p. 348. 15 Hernandez, Ella, Ocampo. Rizal, Educator and Economist, (Manila, 1949), p. 94 [p. 191]

PHILIPPINE INSTITUTION 1 91 Part 7: Appendix Other Works

Paintings

Title: Saturnina Rizal Material: Oil Remarks: Now in Rizal Shrine in Fort Santiago

Title: Dapita church curtains Material: Oil Remarks: Made in Dapitan, 1894

Title: A painting on a pair of mother-of-pearl Material: Oil Remarks: Shells painted by Rizal in Dapitan and given as a gift to Doña Leonor Valenzuela and later passed into the hands of Doña Margarita Valenzuela

Title: Spanish coat of arms Material: Water color Remarks: Done during a fiesta of San Rafael in Calamba in 1867

Title: Allegory on a pair of porcelain bases of the new year celebration Material: Oil Remarks: Made in Berlin in 1886

Title: Christ crucified Material: Crayon Remarks: 1875

Title: Immaculate Conception Material: Crayon Remarks: Made in Manila, 1974

Title: Portrait of Morayta Material: Crayon Remarks: Made in Barcelona, 1885

Sketches

PHILIPPINE INSTITUTION 1 92 Title: Singapore lighthouse Material: Ink or pencil Remarks: Sketch book of Rizal on his first trip on May 1882 or the diary

Title: Along Suez Canal Material: Ink or pencil Remarks: Sketch book of Rizal on his first trip on May 1882 or the diary

Title: Castle of St. Elmo Material: Ink or pencil Remarks: Sketch book of Rizal on his first trip on May 1882 or the diary

Title: Aden Material: Ink or pencil Remarks: Sketch book of Rizal on his first trip on May 1882 or the diary

Title: Fishes caught in Dapitan Material: Ink Remarks: Made in Dapitan, 18 in number

Title: Sketch of himself Material: Remarks: Made in the training class in sketching

Title: Pencil sketch of Dr. Blumentritt Material: Pencil Remarks: Made in Leitmeritz, 1886

Title: Monkey and the Turtoise Material: Ink Remarks: Made by Rizal in the album of Mrs. Juan Luna in Paris in 1886

Title: Segunda Katigbak Material: Ink Remarks:

Title: Brooklyn Bridge Material: Pencil Remarks: De Nueva York (illustration) diary. Made in 1886

PHILIPPINE INSTITUTION 1 93 Title: Sulpakan Material: Ink Remarks: Epistolario Rizalino

Title: Father Pablo Pastells Material: Remarks: Lost

Title: Room in which El Filibusterismo was begun Material: Crayon Remarks: Made in October 1887 in Calamba

Title: Two sketches without description Material: Crayon Remarks: Madrid diary of January 1884. Academy of San Fernando

Title: A landscape and sketch of a figure Material: Remarks: Madrid diary of January 1884. Academy of San Fernando

Title: Side sketch of Rizal's nurse Material: Remarks:

Title: Side sketch of Señor Monroy Material: Remarks:

Title: Sketch of artist Juancho Material: Remarks:

Title: Padre Burgos Material: Remarks:

Title: Mt. Makiling Material: Remarks:

PHILIPPINE INSTITUTION 1 94 Title: Sketches of his stay in Japan Material: Ink Remarks: Made in 1888

Title: Imitation of Japanese art Material: Ink Remarks: Made in 1888

Title: Studies of passengers of SS Djemnah Material: Pencil Remarks: Sketchbook of Rizal on his first trip on May 1882

Title: Parting view of Manila Material: Pencil Remarks: Sketchbook of Rizal on his first trip on May 1882

Title: Cover of Noli Me Tangere Material: Ink Remarks: Now in the original Noli Me Tangere in Bureau of Public Libraries

Title: Rizal family tree Material: Remarks: Made in Dapitan

Title: Heads of Sibili Cumana Material: Ink Remarks: Made in Dapitan. Included in the Sibila Cumana

Title: Antonio de Morga Material: Pencil Remarks: Made in London while annotating "Sucecos"

Title: Sketch of friends in Cafe Madrid Material: Chalk Remarks: Lost

Title: Sketches of scenery and Filipino customs Material: Remarks: Sent to Dr. Czpelack in 1888 from London

PHILIPPINE INSTITUTION 1 95 Title: Pen sketches of Drs. de Wecker and Becker made by Rizal and inserted in a letter to Dr. Viola Material: Ink Remarks: Lost. Made in Madrid in 1886

Title: Sketch of the ascent of Mt. Makiling Material: Pencil Remarks: Sent to Dr. Blumentritt

Title: Sketches of diary: De Heidelberg a Leipzig pasando por el Rhin Material: Pencil Remarks: Made in Germany, Switzerland and Italy in 1887

Title: Sketches of diary: De Marseille and Hong Kong Material: Pencil Remarks: Made on board the Djemnah in 1887

Title: Sketches of "Apuntas de Portificacion de Campaña" Material: Ink Remarks: Made in London in 1888

Title: "Limang Salita" Material: Ink Remarks: Made in Berlin 1886

Title: Notas Clinicas Material: Ink Remarks: Made in Madrid in 1884-1885

Title: Sketch of the plan of their lodging house in 15 Baño, Madrid Material: Ink Remarks: Lopez Museum

Title: Sketches of archeological findings in Lumanao hill Material: Ink Remarks: Made in Dapitan, 1894-1895

Title: Sketches in "Hundred Letters" Material: Ink Remarks: May be seen in "100 Letters of Jose Rizal"

PHILIPPINE INSTITUTION 1 96 Title: Sketches of diary: De Marseille and Hong Kong Material: Pencil Remarks: Made on board the Djemnah in 1887

Title: Leonor Rivera Material: Crayon Remarks: Kept in original frame

Title: Sketches of diary: De Marseille and Hong Kong Material: Pencil Remarks: Made on board the Djemnah in 1887

Title: Sketch of himself Material: Ink Remarks: Sent to Dr. Blumentritt in 1887

Title: Sketch of Fritz Ullmer Material: Pencil Remarks: Made in Heidelberg in 1886

Title: Sketches of Spanish characters in Madrid Material: Ink Remarks: Made in Madrid in 1883

Title: Cartoons made in Heidelberg Material: Ink Remarks: made in Heidelberg in 1886

Title: Sketch of Pastor Ullmer Material: Pencil Remarks: made in Heidelberg in 1886

Title: Sketch of Ephigenia Material: Pencil Remarks: Made in Heidelberg in 1886

Title: Sketch of a gladiator Material: Pencil Remarks: Made in Heidelberg in 1886

PHILIPPINE INSTITUTION 1 97 Title: Sketch of a boat Material: Ink Remarks: Made in Leitmeritz in 1886

Maps and Plans

Title: Relief map of Mindanao Material: Remarks: Made in Dapitan church plaza by the end of 1892

Title: Pacific ocean spheres of influence Material: Remarks: Made during the administration of Pres. Benjamin Harrison. Mentioned by Rizal in his Article "The Philippines a Century Hence", made in London in 1889.

Title: Plan for modern college (front and side views) Material: Remarks: Owned by Dr. L. L. R, apparently in Paris, 1872

Title: The lake district of central Luzon Material: Remarks: Mentioned in "Memorias de un Estudiante de Manila", 1872.

Title: Plan of the waterworks in Dapitan Material: Remarks: Made with Father Sanchez, in Dapitan, 1895

Title: Sketch of the Lumanao Hill where jewels were found Material: Remarks: Owned by Ateneo. Made in 1895

PHILIPPINE INSTITUTION 1 98 References

Ancheta, Celedonio A. 1977. Jose Rizal's Life and His Complete Works. Diliman, Quezon City: National Bookstore, Inc.

Bantug, Asuncion Lopez . 1982. Lolo Jose: An intimate portrait of Rizal . Manila: Instramuros Administration.

Bantug, Asuncion Lopez-Rizal. 1997. Indio Bravo: The Story of Jose Rizal . Manila: Tahanan Books.

Capino, Diosdado C., Gonzales, Ma. Minerva A. and Pineda, Filipinas. 1977. Rizal: Life, Works and Writings. Quezon City. JMC Press.

Del Carmen, Vicente F. 1982. An Encyclopedic Collection (vol. 1). Quezon City: New Day Publications.

Dela Cruz, Virsely M. and Zulueta, Francisco. 1995. Rizal: Buhay at mga Kaisipan. Manila: National Book Store.

Guerrero, Leon Ma. 1998. The First Filipino. Philippines: Guerrero Publishing.

Guerrero, Leon Ma. 1987. Rizal:The First Filipino. Manila: National Historical Institute.

Manolo O. Vaño. 1985. Light in Rizal's Death Cell . Quezon City. New Day Publishers

Montemayor, Teofilo M. 1996. Rizal Pictorial Calendar . Manila: National Historical Institute.

National Historical Institute. 1992. Quotation from Rizal’s Writings. Manila: National Historical Institute.

National Historical Institute. 1995. Pictorial Album on Rizal . Manila: National Historical Institute.

National Historical Institute. 1994. A Rizal Anthology – Trilingual Edition. Manila: National Historical Institute.

National Historical Institute. 2002. Writings of Jose Rizal: Rizal's Poem. Vol.III, Book 1. Manila: National Historical Institute.

Ocampo, Ambeth R. 2000. Rizal: Without the Overcoat . Pasig City: Anvil Publishing, Inc.

Ocampo, Ambeth. 1995. Rizal Sired Hitler. Phlippine Daily Inquirer , June.

Palma, Rafael. 1948. The Pride of the Malay Race. New York: Prentice-Hall.

PHILIPPINE INSTITUTION 1 99 Quezon, Manuel III. 1994. Adolf Rizal (And His Half Brother, Rizal Zedong). Today, September.

Quibuyen, Alonzo C. 1999. A Nation Aborted . Quezon City: Ateneo de Manila University Press.

Zaide, Gregorio and Zaide, Sonia. 1997. Jose Rizal: Buhay, mga Ginawa at mga Sinulat . Quezon City. All-Nations Publishing Co., Inc.

Zaide, Gregorio F. Jose Rizal: Life, Works and Writings. Reprint, Mandaluyong City: National Bookstore, Inc., 2005.

Primary Facilitator ’s Short Bio

ACADEMIC TRAINING

Graduate: PhD in Development Management (ongoing)

MA in International Development & Social Change , (GPA: A) Department of International Development, Community and Environment (IDCE) Clark University, Greater Boston, Massachusetts, U.S.A.

College: Bachelor of Arts in Philosophy, ( Magna cum laude) Societas Verbi Divini – Christ the King Mission Seminary (SVD-CKMS) Quezon City, Philippines

INTERNATIONAL FELLOWSHIP /SCHOLARSHIP/AWARDS

Fulbright Fellowship, Fulbright Commission, US State Department, Graduate Study at IDCE, Clark University, Massachusetts, U.S.A.

Fulbright Fellowship, US State Department, Multinational Institute of American Studies, Steinhardt School of International Education, Humanities and Culture, New York University, New York City, U.S.A.

With Distinction Award (A+), Graduate Research on Food Sovereignty and Liberation Philosophy/Theology, IDCE, Clark University, Massachusetts, U.S.A.

Graduate Scholarship Award, IDCE, Clark University, MA, U.S.A.

Melder Fund Research Travel Grant to Asia, IDCE, Clark University, MA, U.S.A.

PHILIPPINE INSTITUTION 1 100 MAJOR WORK EXPERIENCE

Faculty, Department of Social Sciences, College of Arts and Sciences (CAS), Mariano Marcos State University (MMSU), Batac City, 2005-Present

Handles Philosophy, Sociology and other Social Science subjects; Coordinator for Extension, Gender and Development, Human Rights Education, and Regional Poverty Studies; Development and Social Science specialist – USAID-funded Research on Village-level Biofuel Industry

Speech Writer/Researcher, Armed Forces of the Philippines, Department of National Defense, Camp General Emilio Aguinaldo, Quezon City

Conducted research on national and regional security issues; wrote speeches and messages for the President of the Philippines, Secretary of National Defense, AFP Chief of Staff and top-ranking officials of the DND and National Security Council

Project Management Officer, Countryside Rehabilitation for Sustainable Community Development, Inc., Cordillera Region

Managed the above NGO and spearheaded a World Bank-funded reforestation and community development project

Faculty, Divine Word College of Laoag, Laoag City

Handled Philosophy, Theology, and Values Education subjects

LATEST PROFESSIONAL AND CIVIC INVOLVEMENT

Development and Social Science specialist – USAID-funded Interagency Research and Development on Village-level Biofuel Industry, 2014-2019

Human Rights Educator, Commission on Human Rights; Ateneo Human Rights Center; Regional Human Rights Education Center, MMSU, Batac City, 2005-Present

Member, State Alumni, U.S. State Department, Washington D.C., U.S.A., 2007-Present

Member, Association of Philippine Fulbright Scholars, Philippine American Educational Foundation / Philippine Fulbright Commission, 2009-Present

Member, Faculty Association Inc., MMSU, Batac City, 2005-Present

Area Coordinator, Parish Pastoral Council for Responsible Voting, Episcopal Commission on Social Action, Justice and Peace, Catholic Bishops Conference of the Philippines, Manila, 2004-2011

PHILIPPINE INSTITUTION 1 101 Regional Secretary, Sustainable Agriculture Network, Luzon Chapter, Philippines, 2004- 2008

Ecology Coordinator, Commission on Social Action, Justice and Peace, Diocese of Laoag, Philippines, 2002-2011

To win without fighting is supreme intelligence. Lao Tzu

PHILIPPINE INSTITUTION 1 102