INTRODUCTION TO JOSE RIZAL AN ACT TO INCLUDE IN THE CURRICULA OF ALL PUBLIC AND
PRIVATE SCHOOLS, COLLEGES AND UNIVERSITIES COURSES ON THE
Welcome to Rizal's class.  The lesson for today is focused on R.A.
1425 or what we call the “Rizal Law”.  But the question is: why study
Rizal?
It is of great importance that students like you 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.  WHEREAS, it is meet that in honoring them, particularly the national
Usually, during the first day of the course, a professor asks the well-
overused questions:
1. Why study Rizal?
2. What is the importance of studying Rizal?
3. Why is Rizal one of the minor subjects taken up in college?
4. Why is Rizal included in the course outline?
5. 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.
Let us discuss those reasons one by one:
WHY STUDY RIZAL:  BECAUSE IT IS MANDATED BY LAW
The teaching of Jose Rizal’s life, his works and writings are 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 to 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. To rededicate the lives of youth to the ideals of freedom
and nationalism, for which our heroes lived and died.
2. To pay tribute to our national hero for devoting his life and
works in shaping the Filipino character
3. To gain an inspiring source of patriotism through the study
of Rizal’s life, works, and writings.
Likewise,
“As mandatory law (R.A 1425), the study of Rizal’s life, works, and
writings is a requirement for all non-degree courses in tertiary
education. Primarily, its rationale is to foster in the Filipino youth a
nationalistic sentiment both for their appreciation and emulation.”
For more information:
Laws on Rizal
There are at least two Republic Acts and two Memorandum Orders
pertaining to Jose Rizal:
1. Republic Act N. 1425 or the Rizal Law
2. Republic Act No. 229 or the Celebration of Rizal Day’
3. Memorandum Order No. 247 by President Fidel V. Ramos
4. CHED Memorandum No. 3, s 1995  by Commissioner Mona
D. Valismo
REPUBLIC ACT NO. 1425
LIFE, WORKS AND WRITINGS OF JOSE RIZAL, PARTICULARLY HIS
NOVELS NOLI ME TANGERE AND EL FILIBUSTERISMO,
AUTHORIZING THE PRINTING AND DISTRIBUTION THEREOF, AND
FOR OTHER PURPOSES
WHEREAS, today, more than any other period of our history, there is
a need for a re-dedication to the ideals of freedom and nationalism
for which our heroes lived and died;
hero and patriot, Jose Rizal, we remember with special fondness and
devotion their lives and works that have shaped the national
character;
WHEREAS, the life, works and writing of Jose Rizal, particularly his
novels Noli Me Tangere and El Filibusterismo, are a constant and
inspiring source of patriotism with which the minds of the youth,
especially during their formative and decisive years in school, should
be suffused;
WHEREAS, all educational institutions are under the supervision of,
and subject to regulation by the State, and all schools are enjoined
to develop moral character, personal discipline, civic conscience and
to teach the duties of citizenship; Now, therefore,
SECTION 1. Courses on the life, works and writings of Jose Rizal,
particularly his novel Noli Me Tangere and El Filibusterismo, shall be
included in the curricula of all schools, colleges and universities,
public or private: Provided, That in the collegiate courses, the
original or unexpurgated editions of the Noli Me Tangere and El
Filibusterismo or their English translation shall be used as basic texts.
The Board of National Education is hereby authorized and directed
to adopt forthwith measures to implement and carry out the
provisions of this Section, including the writing and printing of
appropriate primers, readers and textbooks. The Board shall, within
sixty (60) days from the effectivity of this Act, promulgate rules and
regulations, including those of a disciplinary nature, to carry out and
enforce the provisions of this Act. The Board shall promulgate rules
and regulations providing for the exemption of students for reasons
of religious belief stated in a sworn written statement, from the
requirement of the provision contained in the second part of the
first paragraph of this section; but not from taking the course
provided for in the first part of said paragraph. Said rules and
regulations shall take effect thirty (30) days after their publication in
the Official Gazette.
SECTION 2. It shall be obligatory on all schools, colleges and
universities to keep in their libraries an adequate number of copies
of the original and unexpurgated editions of the Noli Me Tangere
and El Filibusterismo, as well as of Rizal’s other works and biography.
The said unexpurgated editions of the Noli Me Tangere and El
Filibusterismo or their translations in English as well as other
writings of Rizal shall be included in the list of approved books for
required reading in all public or private schools, colleges and
universities.
The Board of National Education shall determine the adequacy of
the number of books, depending upon the enrollment of the school,
college or university.
SECTION 3. The Board of National Education shall cause the
translation of the Noli Me Tangere and El Filibusterismo, as well as
other writings of Jose Rizal into English, Tagalog and the principal
Philippine dialects; cause them to be printed in cheap, popular
editions; and cause them to be distributed, free of charge, to
persons desiring to read them, through the Purok organizations and
Barrio Councils throughout the country.
SECTION 4. Nothing in this Act shall be construed as amendment or
repealing section nine hundred twenty-seven of the Administrative
Code, prohibiting the discussion of religious doctrines by public
school teachers and other person engaged in any public school.
SECTION 5. The sum of three hundred thousand pesos is hereby
authorized to be appropriated out of any fund not otherwise
appropriated in the National Treasury to carry out the purposes of
this Act.
SECTION 6. This Act shall take effect upon its approval.
Approved: June 12, 1956
Published in the Official Gazette, Vol. 52, No. 6, p. 2971 in June 1956.
BACKGROUND/HISTORY OF THE RIZAL LAW
            It was filed by the Committee on Education on April 3,
1956 as Senate Bill No. 438. Senator Claro M. Recto was the main
proponent of the Rizal Bill. He sought to sponsor  the bill at congress.
However, this met with stiff opposition from the Catholic
Church. During the 1955 senate election, the church charged Recto
with being a communist and an anti-Catholic. After Recto’s election,
the Church continued to oppose the bill mandating the reading of
Rizal’s novels Noli Metangere and El Filibusterismo, claiming that it
would violate freedom of conscience and religion.
            The Catholic elements in and outside congress, were quick to
assail the measure as an attempt to discredit their religion, claiming
that the two novels contain views inimical to the tenets of their
faith. Principal basis of their opposition was a Pastoral Letter which
while praising Rizal, practically branded his novels as heretical and
impious. Rufino Santos, Archbishop of Manila, in his pastoral letter
protested that Catholic students would be affected if compulsory
reading of the unexpurgated version were pushed through.
            Below is the last paragraph of the Pastoral Letter of
Archbishop Santos:
            “We, the Catholic Philippine Hierarchy maintain that these
novels do contain teachings contrary to our faith and so, we are
opposed to the proposed compulsory reading in their entirety of
such books in any school in the Philippines where Catholic students
maybe affected…”
            On May 12, 1956, a compromise inserted by the committee
on Education chairman Jose Laurel that accommodated the
objections of the Catholic Church was approved unanimously. The
bill specified that only college (university) students would have the
option of reading unexpurgated versions of clerically-contested
reading material, such as Noli Metangere and El Filibusterismo. The
bill was enacted on June 12, 1956.
Source:
Galicia, Reynaldo, Solmerano, Ernesto, Palencia, Marjueve. The Life
and Works of Rizal. Manila: Fastbook Educational Supply, Inc., 2018.
 
WHY STUDY RIZAL:  BECAUSE OF THE LESSONS CONTAINED WITHIN
THE COURSE
Aside from those mentioned above, there are other reasons for
teaching the Rizal course in Philippine schools:
1. To recognize the importance of Rizal’s ideals and teachings
in relation to present conditions and situations in society.
2. To encourage the application of such ideals in current
social and personal problems and issues.
3. To develop an appreciation and deeper understanding of
all that Rizal fought and died for. 
4. To foster the development of the Filipino youth in all
aspects of citizenship.
Take note, Rizal’s legacy is very important in changing the condition
of our present society.  His teachings challenge us all Filipinos to
make a difference for the future of our country by living the
teachings of Rizal.  Likewise, it teaches us to be more responsible
and brave enough to face the challenges in our present society by
acting on the principles that Rizal had strongly spoken and lived.
A PANORAMIC SURVEY
 The essence of the life of Jose Rizal is marked by the
conditions that existed during his lifetime
 Rizal is a product of his era and his message sets forth a
human declaration that:
“All human beings are born free and equal in dignity and rights”
Take note: Rizal’s experiences challenged him to push his ideals and
aspirations just to obtain justice and equality among mankind.  He
fought against slavery, discrimination, and manipulation to other
nations like the Philippine people.  He served as an advocate of
freedom and equality and aimed at a peaceful and harmonious
nation.
THE WORLD IN THE 19th CENTURY
The 19th Century stands out as an extremely dynamic and creative
age especially in Europe and the United States.
-Concepts such as industrialism, democracy, and nationalism had
triggered revolutionary changes in science, technology, economics,
and politics.
The Church also took part in the changes of the political condition of
the 19th Century.
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 secularized society of Europe
and Spain has implications for the Philippines. Conversely, the
Catholic Church in Europe was the most powerful institution in
Europe. The union of Church-State has identified the Church with
the monarchy and aristocracy since the Middles 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 to influence of the Church in
political life and education. This movement against the Catholic
Church called anti-clericalism had gained strength in the nineteenth
century not only for political reasons but also for the materialistic
preferences of the people generated by the economic prosperity of
the period (Romero et al 1978: 17-18).
The declining influence of the Catholic Church in Europe and Spain
has little effect, however, to 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 19thcentury did not
decline; instead, it became consolidated after the weakening of civil
authority owing to the 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 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 is 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 of or exile to distant land any filibustero
(traitor) or anti-friar Filipino who disobeyed him or refused to kiss
his hands (Zaide 1999: 209).
One of the aims of Dr. 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 is one way to downplay their power and influence among the
people and thus can shift the allegiance of the Indiosfrom the friars
to the Filipino reformists and leaders. The strengthening power of
the friars in the 19th century has encouraged the nationalists to
double their efforts to win the people to their side.
The 19th century era brought changes to the Philippine setting,
especially its political, economic, technological, and societal
concerns.
THE PHILIPPINES IN THE 19th CENTURY
 However, 19th Century Philippines was largely medieval.  The
inclusivity of the Church in the Political setting was very powerful.
Its social and economic structure was based on the old feudalistic
system.
Abuses and exploitations of the Indio were very rampant.  But the
treatment of the Indio in the western country was very different in
the Philippine setting.  Spanish officials were very oppressive to
Indio.  This brutal treatment to Indios made Rizal a fighter against
Spanish colonialism, especially their treatment to us Filipinos.
Its censorship and racially discriminatory practices were oppressive.
Government processes had no respect for the needs of the people.
These conditions that had experienced by many Filipinos led to the
development of:
 Nationhood
 Nationalism
 Patriotism
 Desire for Independence
It made Filipinos strived in uplifting the Filipino spirit and fight for
their rights and freedom.
Social Structure
Predominantly feudalistic (Spanish landholding system) with the
arrival of conquistadores
 Conquistadores were the elite class that exploited the
masses
 Master-slave relationship between the Spaniards and the
Filipinos
 Spaniards exacted all forms of taxes and tributes and
forced the natives to manual labor
These conditions of Rizal’s fellow Filipinos triggered him to resist the
power of the Spaniards.  He eagerly encouraged equality and justice
in a societal setting where Filipinos must also be respected as part of
the society.
Below is the division of the Philippine political structure. In here,
native Filipinos are seen as the lowest class:
The Pyramid Social Structure
The Peninsulares (Spanish Officials)  became brutal and abusive to native Filipinos to the extent that they
Mestizos/Criollos (Philippine-born Spaniards)
Indios (Native Filipinos)
  
In terms of its Political Structure, Spain governed the Philippines
through the Ministro de Ultramar
 
-Ministry of the Colonies established in 1863
 It helped the Spanish monarchs manage the affairs of the
colonies
 Governed the Philippines through a centralized machinery
 Exercising executive, legislative, judicial and religious
powers
The Governor General
 
Appointed by the King of Spain, headed the central administration in
Manila.  He served as the King’s representative.
 He issued executive and administrative orders over all
government officials
 Responsible for all government and religious activities
 He was assisted by Lieutenant General (general segundo
cabo)
 
Alcaldes Mayores
 Civil Governors
 Led the provincial government (alcaldias)
Alcaldes en ordinario
 City mayor and vice mayor
 Ruled the city government (ayuntamiento)
 
Gobernadorcillo
 Town mayor
 Ruled the town government (principalia)
Cabeza de Barangay
 Barangay captain
 Ruled the barrio
 
The Guardia Civil
 
 Headed by alferez (Second lieutenant)
 Performed police duties
 Helped in the maintenance of peace and order
The system of courts was a centralized system
 
 It was a pyramidical organization
 Headed by the Royal Audiencia
 Served as highest court for civil and criminal cases
 Together with the Governor General, they made laws for
the country called autos acordados
Above shows the structure of the Philippine government and its
function. Unluckily, there were abuses of the officials in their power
to hold public office. So, below is the specified sources of abuse and
sometimes corruption by the officials in the administrative system.
SOURCES OF ABUSES IN THE ADMINISTRATIVE SYSTEM
The main cause of the weakness of the administrative system was
the appointment of officials with inferior qualifications.
 
Without dedication to duty, no moral strength to resist corruption.
The kind of officials sent in the Philippines were corrupt, abusive,
and unqualified officers.  They were not equipped to any public
office.  This was the reason why instead of focusing on their role as
public officers to form a good and well nation, they focused on
getting wealth through corruption.  The worse thing was that, they
executed most of our fellow native Filipinos who fought and resisted
against them.
There was also a complication in the situation between the union of
the church and state.  The priest or what we call the “Friars” also
became powerful, cruel, and corrupt.   emerging economy. Farmers from rural areas migrated to the cities
 
The checks adopted by Spain to minimize abuses either proved
ineffective or discouraged
The officials appointed by the King of Spain were ignorant of
Philippine needs.  This was the reason behind their bad motives to
our Philippine nation.
The most corrupt branch of government was the alcaldias
 
Dishonest and corrupt officials often exacted more tributes than
required by law and pocketed the excess collections.
They also monopolized provincial trade and controlled prices and
business practices.
 
The parish priests could check this anomaly but in many cases, they
encouraged the abuses in exchange for favors.
 
Participation in the government of the natives was confined to the
lowest offices
They participate only as gobernadorcillo of a town and cabeza de
barangay of a barrio.
The position of gobernadorcillo was honorary entitled to two
pesos/month.
The natural and constitutional rights and liberties of the Indios were
curtailed.  Homes were searched without warrants.
 
People were convicted and exiled for being filibusteros
Books, magazines and other written materials could not be
published without the approval of the Board of Censors
The Educational System
There was no systematic government supervision of schools.
The teaching methods were obsolete.  There was a limited
curriculum and poor classroom facilities.  And the was an absence of
teaching materials.
 
The friars inevitably occupied a dominant position in the Philippine
educational system.  Religion was the main subject in schools.
Fear of God was emphasized and obedience to the friars was
instilled.
Indios were constantly reminded that they had inferior intelligence
and were fit only for manual labor.
These practices resulted in a lack of personal confidence and the
development of an inferiority complex.
 
Students memorized and repeated the contents of books that they
did not understand. Teacher discrimination against Filipinos was
present.
The friars were against the teaching of Spanish in the Philippines
 
They believed that the knowledge of the Spanish language would
encourage the people to oppose Spanish rule.
Indios might be inspired by the new ideas of freedom and
independence, so they isolate Filipinos in the light of intellectual
attainment.
 
 
CHALLENGES OF THE 19TH CENTURY
Industrial Revolution
The industrial revolution is basically an economic revolution which
started with the invention of the steam engine and resulted in 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
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 concomitant development of
agricultural industries and domestic as well as foreign trade (De la
Costa 1965: 159). 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 has produced a balanced and dynamic economy of
the Philippines during the 19th century (Maguigad & Muhi 2001: 46;
Schumacher 1997: 17).
Furthermore, the fast tempo of economic progress in the Philippines
during the 19th century facilitated by the Industrial Revolution
resulted in the rise to a new breed of rich and influential Filipino
middle class. Non-existent in previous centuries, this class,
composed of Spanish and Chinese mestizosrose to a position of
power in the Filipino community and eventually became leaders in
finance and education (Agoncillo 1990: 129-130). 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 has 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 (PES 1993:239)
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 the Suez Canal opened shorter
routes to commerce. Faster means of communication enable people
to have better contacts for business and trade. This resulted in closer
communication between the Philippines and Spain and to the rest of
the world in the 19th century (Romero 1978: 16).
The French Revolution
If the Industrial Revolution changed the economic landscape of
Europe and of the Philippines, another great Revolution changed
their 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 in neighboring countries of France,
but it has 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 (De la Costa 1965: 159).
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 (Zaide 1999: 203). 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”
(De la Costa 1965: 159).
Because of this political turmoil in the motherland, the global power
of the “Siglo de Oro of Spain in the sixteenth century as the mistress
of the world with extensive territories had waned abroad in the
nineteenth century. Her colonies had gained momentum for
independence owing to the cracks in political leadership in the
motherland. In fact, Cuba, a colony of Spain, was waging a revolution
against Spain when Rizal volunteered to discontinue his exile in
Dapitan to work as a volunteer doctor there in order for him to
observe the revolution. The divided power of Spain was triggered by
the successive change of regimes due to the democratic aspiration
created by the French Revolution. This aspiration had inspired
colonies under Spain and Portugal to revolt in order to gain
independence from their colonial masters in the 19th century.
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 British Parliament to
govern without representation and formed self-governing
independent states. The American revolution had given the world in
the 19thcentury 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  change and economic adjustments
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 and
newspapers, were ideologies of the American and French
Revolutions and the thoughts of Montesquieu, Rousseau, Voltaire,
Locke, Jefferson, and other political philosophers (Zaide 1999: 214)
 
1. The Challenge of Industrialization
Industrialization rapidly gained momentum in the 2nd half of the
19th century
2nd Industrial Revolution had taken its path towards development
3rd: The use of steel, the discovery of oil, gasoline, and electricity,
invention of the combustion engine triggered the motorized age
Safer, faster and more comfortable means of transportation were
constructed
Faster means of communication like telephone and telegraph
enabled people to have better contacts
 
3rd: Closer communication between the Philippines and Spain was
now feasible (possible)
 
The Philippines as a source of raw materials and as a market of
finished products was eventually drawn into the orbit of
international trade after 1834
 
1st: With the emergence of development, the Philippines was
gradually opened into the changing world
3rd: This marked a change in the economic and social life of those
Filipinos who came into contact with development in Europe
2. The Altered Position of the Catholic Church
 
 The Catholic Church in Europe was a powerful influential institution
in the 19th century
The Church has been identified with the monarchy and aristocracy
3rd: The church, therefore, was considered an adversary of the
young Republican states and recently unified countries
The French viewed the Church as a threat to their newly established
republican state
 
In Spain, the liberals considered the Church an enemy of reforms.
3rd: Other countries sought to curtail the Church’s influence, to
breakdown its political power, and destroy its traditional control
over education
 
A movement was established called “anti-clericalism”
 
 To maintain what was left of its power and influence, Pope Leo XIII
accepted the demands of modern society without  surrendering its
dogmas (beliefs)
3rd: The Italian Parliamentary curtailed the Papal sovereign
authority in the Vatican
 
Rizal and other Filipino leaders were exposed to these reforms and
movements
 
The Philippines was opened to world trade and a new breed of
middle class emerged.
2nd: The once obedient and passive Filipino now became aggressive
in his struggle for his rights
4th: Isolated Philippines activated its citizens into a revolution of
 
3. The Philippines is Drawn within the Orbit of World Trade
 
The beneficial effects of economic liberalism in Europe and the US
convinced Spain to abandon mercantilism.
3rd: It reluctantly opened the Philippines to world trade
 
Spain opened the Philippine ports to foreign trades starting with
Manila in 1834, followed by Iloilo, Zamboanga, Cebu, Legaspi and
Tacloban
2nd: The presence of foreign traders and their investments in the
Philippines led to prosperity
3rd: These developments encourage social mobility and interaction
among the people facilitating closer understanding and unity
 
These conveniences abetted (assisted) the people’s awareness of the
changes that would give them a better life
 
4. The New Breed of Native Middle Class
The 19th century economic and social motivation affected a marked
improvement in the standard of living of Indios and mestizos
 
2nd: This group became the foundation of a growing middle class
3rd: They were able to send their children to schools in Manila and
Europe
By this time, Philippine education began to share the existing liberals
in Europe
The Educational Reform Decree in 1859 ordered the establishment
of public primary schools
 
3rd: A normal school to train teachers for the primary grades was
also established
The Jesuits opened a secondary school subsidized by the
government
 
2nd: The Jesuits had been influential in disseminating general
primary education
3rd: Improving methods of instruction and enriching the curricula for
higher education
Natives had gone to school and a small group of college students
was influenced by modern ideas.
DEVELOPMENT OF RIZAL’S NATIONALISM
Jose Rizal was born on June 19, 1861.  It was a Wednesday evening
in Calamba, Laguna, and his mother nearly died in the process.  He
was baptized three days later, on June 22, by the parish priest of the
Catholic Church in his town, Fr. Rufino Collantes from Batangas.  His
godfather, Fr. Pedro Casanas, was a close family friend.  Rizal's
mother named him after St. Joseph, to whom she was ardently
devoted.
THE SURNAME
            Mercado was the original surname of the Rizal
family.  Domingo Lamco, Jose's great-great-grandfather, adopted the
name Rizal in 1731 and it became a second surname of the
family.  In Jose's letter to Ferdinand Blumentritt, he says:
            "I am the only Rizal in because at home my parents, my sisters
my brother and my relatives have always preferred our old surname
Mercado. Our family name was in fact Mercado, but there were
many Mercados in the Philippines who are not related to us.  It is
said that an alcalde mayor, who was a friend of our family added
Rizal to our name.  My family did not pay much attention to this, but
now I have to use it.  In this way, it seems that I am an illegitimate
son."
RIZAL'S BAPTISMAL CERTIFICATE
His baptismal certificate reads:
            "I, the undersigned parish priest of Calamba, certify that
from the investigation made with proper authority, for replacing
the parish books which were burned September 28, 1862, to be
found in Docket No. 1 of Baptisms, p.49, it appears by the sworn
testimony of competent witnesses that Jose Rizal Mercado is the
legitimate son, and of lawful wedlock, of Don Francisco Rizal
Mercado and Dona Teodora Realonda, having been baptized in this
parish on the 22nd day of June in the years 1861, by the parish
priest Rev. Rufino Collantes, Rev. Pedro Casanas being his
godfather. -- Witness my signature."
(Signed): Leoncio Lopez
 
 
Rizal’s complete name:
RizaJosé Protacio Mercado Rizal Alonzo Y Realonda
 
This outline shows the following:
Multiracial Ancestry/Mixed racial ancestry
Birth and Early Childhood
Studies/Education in the Philippines
Travels,lovelife,ideals, aspirations and
The meaning of his fall
The objectives of this lesson are:
 To identify the significant factors contributed to Rizal's
being a hero;
 To know how his parents mold him to become a better
person;
 To appreciate the qualities of Rizal as a child to his parents,
student, champion and genius.
Let me introduce the description of who Rizal is?
He is a Patriot, a Physician, a Man of Letters who was an inspiration
to the Philippine nationalist movement (La Solidaridad ---
Katipunan ), and a National Hero and pride of the Malayan race.
In terms of his ancestry, Rizal has a Mixed Racial Origin.
From his father side:
Domino Lam-Co (a full-blooded Chinese from Amoy, China) - - Ines
de la Rosa (Chinese half-breed)
Francisco Mercado - -  Bernarda Monicha (21 children)
Juan Mercado - - Cirila  Alejandra (14 children)
Francisco Mercado Rizal
 
RIZAL'S FAMILY
            Francisco Mercado Rizal was born on May 11, 1818 in Binan,
Laguna.  He was a graduate of the College of San Jose in Manila,
studying Latin and Philosophy.  Francisco moved to Calamba to
become a tenant-farmer of a hacienda owned by the
Dominicans.  He died at the age of 80 on January 5, 1898 in Manila.
About his father, Jose Rizal says that he is "a model of fathers."
            Teodora Alonso Realonda was born on November 8, 1826 in
Manila.  She was a graduate of the College of Santa Rosa.  She died
at the age of 85 on August 16, 1911 in Manila. About his mother,
Jose Rizal says, "My mother is a woman of more than ordinary
culture; she knows literature and speaks Spanish better than I. She
corrected my poems and gave me good advice when I was studying
rhetoric. She is a mathematician and has read many books."
 
Rizal is the seventh of eleven children:
1. Saturnina
2. Paciano
3. Narcisa
4. Olimpia
5. Lucia 
6. Maria
7. Jose
8. Concepcion
9. Josefa
10. Trinidad
11. Soledad
 
            Rizal's family was a mixture of races.  They were a
combination of Negrito, Malay, Indonesian, Japanese, Chinese, and
Spanish, though Jose was predominantly Malayan.
 
 
Rizal’s Multiracial Ancestry are the following:
Spanish
Chinese
Japanese
Malayo-Polynesian
Negrito
            This is what makes us unique from all other nations.  Our
uniqueness is our differences.  We are a combination of some races. 
It is what makes us a Filipino.
            It is difficult to say when Filipinos began to think of
themselves as Filipinos and not simply
as Tagalogs, Ilokanos or Visayans. Probably the preliminary stage in
the development of national consciousness was reached
when indios realized that they have something in common, that is, a
common grievance against the Spaniards (De la Costa 1965: 213).
Our national hero, Dr. Jose Rizal, was the first to think the indios as
one nation when he first used the word “Filipino” to refer to all
inhabitants in the country whether they are of Spanish or Filipino
blood. During the Spanish period, the native inhabitants were
called “Indios” while only the inhabitants with Spanish blood
(peninsulares,insulares or mestizos) were regarded as Filipinos. Rizal
could not have thought of one people and one nation which include
all people in archipelago without the influence of the social milieu of
his time. Rizal was born and grew up in the 19th century, a period of
massive changes in Europe, Spain and in the Philippines. During this
era, the glory and power of Spain had waned both in her colonies
and in the world.
 
With respect to Rizal’s Immediate Family
This is his Father
- Studied Latin & Philosophy at the College of San Jose (Manila)
- described by Rizal as “model of fathers”
- he inherited  . . . Profound sense of dignity, self-respect,
seriousness and self-possession
- a successful farmer
- he loved books
- an excellent model for Rizal that molded him up into a man of
honor
- understood the world of humanity which furnished him with
greater respect for other people, and a greater respect to the dignity
of labor.
 
This is her Mother
- born in Meisik, Sta. Cruz Manila.
- talented and remarkable woman
- he inherited . . . temperament of the poet and dreamer and
bravery for sacrifice
- his first teacher
- inculcated the value of knowledge and education to the young Rizal
- a good Mathematician and Manager of business of the Rizal family.
Rizal mentioned something about his mother, he said:
            “My mother is not a woman of ordinary culture. She knows
literature and speaks Spanish better than I do. She even corrected
my poems and gave me wise advice when I was studying rhetoric.
She is a mathematician and has read many books.”
            It is Rizal’s mother that influenced him alot. His mother
encouraged him to express his ideas and sentiments in verse.
            It was the “story of the Moth” that changed the life of Rizal.
“The Story of the Moth” is about the mother moth warning its
offspring of the danger of fluttering to close to flame. The little moth
did not heed the advice, thus it was burned by the flame.  occasion that Rizal remembered having shed real tears for the
            This gave him the moral lesson that if one must succeed, he
must take risks and prepare for the worst consequences. Without
courage, there will be no glory.
            His mother knew of the consequences of Rizal’s ideals and
aspirations in changing the Philippines as he fought against the
Spaniards.  He conquered death with his principles and fought well
against his enemies.
 
 
 
 
Rizal’s Birth and Early Childhood
In Calamba, Laguna:
19 June 1861 – birth
22 June 1861 – baptized
1864 - learned the alphabet from his mother
1865 - his sister Conception (8th child) died at the age of three.
1865 – 1867 - his mother taught him how to read and write
Leon Monroy - taught Rizal the rudiments of Latin
Uncle Manuel Alberto - taught the latter love for the nature
Usman – Rizal’s dog
Uncle Gregorio - instilled love for education  
1869 - he wrote "Sa Aking Mga Kabata."
 
In Biñan, Laguna :
1870 - His brother Paciano brought Rizal to Biñan, Laguna
Justinian Aquino Cruz – taught Rizal Latin and Spanish
Juancho Carrera – taught him the art of painting
On 17th of December 1870 - Rizal returned to Calamba after he
finished his studies in Biñan.
 
Back in Calamba:
1871 - His mother was imprisoned in Sta. Cruz, Laguna for allegedly
poisoning the wife of Jose Alberto
1872 - Cavite Mutiny on January 20, 1872; his father forbid the
words:
Burgos
filibustero
Cavite
 
 
Rizal Education here and abroad 
In Binan and Calamba, Laguna
19 June 1861
JOSE RIZAL, the seventh child of Francisco Mercado Rizal and
Teodora Alonso y Quintos, was born in Calamba, Laguna.
22 June 1861
He was baptized JOSE RIZAL MERCADO at the Catholic Church of
Calamba by the parish priest Rev. Rufino Collantes with Rev.
Pedro Casañas as the sponsor.
28 September 1862
The parochial church of Calamba and the canonical books,
including the book in which Rizal’s baptismal records were
burned.
1864
Barely three years old, Rizal learned the alphabet from his
mother.
1865
When he was four years old, his sister Conception, the eighth
child in the Rizal family, died at the age of three. It was on this
first time.
1865 – 1867
During this time his mother taught him how to read and write.
His father hired a classmate by the name of Leon Monroy who,
for five months until his (Monroy) death, taught Rizal the
 rudiments of Latin.
At about this time two of his mother’s cousin frequented
Calamba. Uncle Manuel Alberto, seeing Rizal frail in body,
concerned himself with the physical development of his young
nephew and taught the latter love for the open air and developed
in him a great admiration for the beauty of nature, while Uncle
Gregorio, a scholar, instilled into the mind of the boy love for
education. He advised Rizal: "Work hard and perform every task
very carefully; learn to be swift as well as thorough; be
independent in thinking and make visual pictures of everything."
6 June 1868 
With his father, Rizal made a pilgrimage to Antipolo to fulfill the
vow made by his mother to take the child to the Shrine of the
Virgin of Antipolo should she and her child survive the ordeal of
delivery which nearly caused his mother’s life.
From there they proceeded to Manila and visited his sister
Saturnina who was at the time studying in the La Concordia
College in Sta. Ana.
1869
At the age of eight, Rizal wrote his first poem entitled "Sa Aking
Mga Kabata." The poem was written in tagalog and had for its
theme "Love of One’s Language."
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 obtaining 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 live 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.
Early Schooling in 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 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.
His teacher in Biñan was a severe disciplinarian. His name was
Justiniano Aquino Cruz. "He was a tall man, lean and long-necked,
with a sharp nose and a body slightly bent forward. He used to wear
a sinamay shirt woven by the deft hands of Batangas women.
The boy Jose distinguished himself in class, and succeeded in
surpassing many of his older classmates. Some of these were so
wicked that, even without reason, they accused him before the
teacher, for which, in spite of his progress, he received many
whippings and strokes from the ferule. Rare was the day when he
was not stretched on the bench for a whipping or punished with five
or six blows on the open palm. Jose’s reaction to all these
punishments was one of intense resentment in order to learn and
thus carry out his father’s will.
Jose spent his leisure hours with Justiniano’s father-in-law, a master
painter. From him he took his first two sons, two nephews, and a
grandson. His way life was methodical and well regulated. He heard
mass at four if there was one that early, or studied his lesson at that
hour and went to mass afterwards. Returning home, he might look
in the orchard for a mambolo fruit to eat, and then he took his
breakfast, consisting generally of a plate of rice and two dried
sardines. 
After that he would go to class, from which he was dismissed at ten,
and then home again. He ate with his aunt and then began at ten,
then home again. He ate with his aunt and then began to study. At
half past two he returned to class and left at five. He might play for a
short time with some cousins before returning home. He studied his
lessons, drew for a while, and then prayed and if there was a moon,
his friends would invite him to play in the street in company with
other boys.
First School Brawling
 
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.
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 wickedly 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.  the noon recess while students were playing and gossiping. In the
Life and Studies at Ateneo
The Jesuits were considered the best educators of Spain, and
perhaps of Europe, and so, when they were permitted to return to
the Philippines, although their power to administer parishes was
restricted except in the remote regions of Mindanao, the privilege of
founding colleges, they had to apply to the City of Manila for
subsidies. That is why the college which began to function in the
year 1865 was called the Ateneo Municipal.  In the first two terms the classes were divided into groups of interns
To enter the Ateneo, a candidate was subjected to an entrance
examination on Christian doctrine, reading, writing, grammar, and
elementary arithmetic. Jose did not take his entrance examinations
Jose did not remain in Manila but returned first to his town to
celebrate the fiesta of its patron saint; it was then that his father
changed his mind and decided to send him to the Ateneo instead.
Since Mercado, the first surname of the family, had come under
suspicion of the authorities because it was the name used by
Paciano when he was studying and working with Father Burgos, in
whose house he lived, Jose adopted the second surname, Rizal.
Paciano who accompanied Jose, found him a house in Walled City,
but Intramuros looked gloomy to Jose, and he later found lodging
outside, in the house of a spinster situated on CalleCarballo, district
of Santa Cruz. As if chance would furnish him data for his future
campaigns, he became acquainted in that house with various
mestizos, begotten by friars.
The Jesuitical system of instruction was considered more advanced
than that of other colleges in that epoch. Its discipline was rigid and
its methods less mechanical. It introduced physical culture as part of
its program as well as the cultivation of the arts, such as music,
drawing, and painting. It also establishes vocational courses in
agriculture, commerce, and mechanics as a religious institute, its
principal purpose was to mold the character and the will of the boys
to comply more easily with the percepts of the Church. The students
heard mass before the beginning of the class, which was opened and
closed with prayers.
On June 10, 1872, Jose together with his brother went to Manila to
grant his wish of enrolling Jose in San Juan de Letran. Jose Rizal took
the entrance examination and passed them with flying colors, and
then he went back to Calamba to stay for a while with his family and
attend their town fiesta only to find out that his father’s wish
changed instead of enrolling him to San Juan de Letran he wished to
enroll him to Ateneo de Manila.  and subjected it to the commands of his reason.
Thus, being an obedient child, upon his return to Manila
accompanied again by his brother Paciano, they proceeded to
Ateneo Municipal. At first Father Magin Fernando, who was the
college registrar, denied them of admittance for two reasons:  the term he obtained marks of excellent in all the subjects and in the
1. Late for registration
2. Sickly and undersize for his age. Jose Rizal was then eleven
years old.
However, they sought the intercession of Manual Xerez Burgos,
nephew of Father Burgos. As a result, he was reluctantly admitted at
the Ateneo.
First Year in Ateneo (1972-73)
Jose Rizal belonged to the class composed of Spaniards, mestizos
and Filipinos. His first teacher was Fr. Jose Bech. As a newcomer and
knowing little Spanish, he was considered as inferior and placed at
the bottom of the class. He was an externo hence he was assigned to
the Carthaginians, an occupant of the end of the line.
He proved he was no inferior for at the end of the month he became
the emperor and received a prize, a religious picture. To improve his
Spanish, Jose Rizal took private lesson in Santa Isabel College during
second half of the first year, his performance declined and was not
able to maintain his academic supremacy that he held during his first
half of the term for the reason that he was affected so much by the
remarks of some professors. He placed second at the end of the year
although his grades were marked excellent. 
According to AmbethOcampo there were only twelve students in a
class, nine of which, including Jose Rizal, graduated sobresaliente
with the same excellent mark in all their subjects in school year
1876-77.
and externs: the first constituted the Roman Empire and the second,
the Carthaginian Empire. In each empire there were five dignitaries:
Emperor, Tribune, Decurion, Centurion, and Standard-Bearer. These
dignities were won by means of individual competitions in which it
was necessary to catch one’s adversary in error three times. The
empires considered themselves in perpetual warfare, and when an
individual of one empire was caught in error by one belonging to the
enemy empire, a point was counted in favor of the latter. At the end
of each week or two, the points in favor of each were added and the
empire, which obtained more point, was declared winner.
There was a fraternity of Mary and Saint Louis Gonzaga, to which
only those who distinguished themselves in the class for their piety
and diligence could belong. This fraternity met on Sundays and after
mass held public programs in which poems were recited or debates
were held. With all these inducements it was only natural that
should be a spirit of emulation, a striving to surpass ones colleagues
found in the Ateneo.
The first professor Jose had was Fr. Jose Bech, whom he describes as
a man of high stature; lean body, bent forward; quick gait; ascetic
physiognomy, severe and inspired; small, sunken eyes; sharp
Grecian nose; thin lips forming an arch with its sides directed toward
the chin." He was somewhat of a lunatic and of an uneven humor;
sometimes he was hard and little tolerant and at other times he was
gay and playful as a child. Among Jose’s classmates were
Peninsulares and sons of Peninsulares; Francisco G. Oliva, very
talented but not very studious; Joaquin Garrido, endowed with a
poor memory but with much talent and industry; and Gonzalo
Marzano, who occupied the throne of Emperor.
From the first days Jose learned to systematize his work; he fixed a
program of what he had to do in the twenty-four hours of the day
and did not in the least deviate from it. Thus he disciplined his will
 
As a newcomer, Jose was at first put at the tail of the class, but he
was soon promoted and kept on being promoted so that at the end
of one month he had attained to the rank of Emperor. At the end of
examinations. He had reason to feel proud of his advancement; and
so when he went home on vacation that year, he ran alone to see his
mother in the prison and tell her the happy news.
He must have uttered this exclamation on learning from his mother
that they had played her a mean trick. The judge, who was a blind
partisan of the friars having been a domestic of theirs, told her that
if she confessed her culpability he would release her at once. With
the desire to see her children again, she pleaded guilty; but the
judge, instead of releasing her, convicted her. In a few months the
judge asked her forgiveness for what he had done because according
to him his conscience hurt him, but the case had no remedy because
it was already on appeal.  advancement of his students.
Second year in Ateneo (1873-74)
The second year, Jose had the same professor as in the previous
year; but instead of lodging outside the City, he resided at No. 6
CalleMagallanes. At the end of the term he obtained a medal, and
upon returning to his town, he again visited his mother in jail alone.
This was three months before her release.
The rejoicing that her release produced in his spirit had much
influence on the result of his studies in the third year, for he began
to win prizes in the quarterly examinations. 
About that time he devoted himself to reading novels, and one of
those he enjoyed most was Dumas’ (father) The Count of Monte
Cristo, the sufferings of the hero of twelve years. He also asked his
father to buy him a copy of The Universal History by Cesar Cantanu,
and according to himself he profited much from its perusal.  took place at this time. Fr. Leoncio Lopez, parish priest of the town,
The family, who saw in Jose great aptitude for study, decided to
place him as intern or boarding student in the college the following
year. In the corner of the dormitory facing the sea and the pier Jose
passed his two years of internship. Jose Rizal repented having
neglected his studies the previous year. He studied harder this year
and regained his leadership composure and became an emperor
again.
His Favorite Books
1. ‘Count of Monte Cristo’ (Alexander Dumas) – characterized
by Edmond Dantes (the hero) in prison, is spectacular
escape from the dungeon of Chateau d’ If, the finding of
buried treasure on the rocky island of Monte Cristo, and
his dramatic revenge on his enemies who had wronged
him;
2. ‘Travels in the Philippines’ (Dr. Feodor Jagor) – a German
scientist-traveler who visited the Philippines in 1859-1860.
What struck him most in this book were Jagor’s keen
oberservations of the defects of Spanish colonization and
his prophecy that someday Spain would lose the
Philippines and that America would come to succeed her
as colonizer;
3. ‘Universal History’ (Cesar Cantu) – a non-fiction historical
work. He was able to acquire an expensive set of this book
by convincing his father that this book would be of great
aid in his studies and enabled him to win more prizes.
Third year in Ateneo (187-75)
Jose Rizal returned to Ateneo shortly before the classes began to
start his junior year. He met his mother and informed him that she
was finally released from prison, just as he predicted when he visited
her to her prison cell in Santa Cruz, Laguna.
However, he was disappointed to the result of his class performance
as in the previous year, although his grades remained excellent in all
subjects. He won a single medal in Latin. He failed to win a medal in
Spanish because his spoken Spanish was not that fluent. A Spaniard
who delivered Spanish with fluency and right accentuation defeated
him.
Fourth Year in Ateneo (1875-76)
On June 16, 1875, he became a boarder in Ateneo. He befriended his
professor Fr. Francisco de Paula Sanchez, whom he regarded as
great educator and scholar. He inspired him to write poetry and to
study harder. Fr. Sanchez recognized his God-given talents. Because
of the inspiration and recognition given, he regarded the Jesuit
professor as “model of uprightness, earnestness, and love” for the
Consequently, he resumed his studies with vigor and dedication and
topped all his classmates in all subjects and won five medals at the
end of the school term.
In the fourth year of his course he had Fr. Francisco Sanchez as
professor. Jose describes him as a model of rectitude, a solicitude,
and love for the student, and his studied mathematics, rhetoric, and
Greek, and he must have progressed much, for at the end of the
year he-obtained five medals, which pleased him immensely
because with them I could repay my father somewhat for his
sacrifices.
His aptitude for poetry revealed itself early, and from that time on
he did not cease to cultivate it.
An incident which demonstrates Jose’s independence of character
who was a great friend of his father, also liked Jose as a little friend.
He was cultured but at the same time timid and tender. One day
Jose’s mother showed Father Lopez a poem of his young friend and
that the latter must have copied it from a book. Jose, who heard
this, answered the priest violently, for which his mother
reprehended him. Afterward Father Lopez came to know from the
Jesuits themselves that Jose was a pupil who excelled in poetry; and,
in spite of his age, made a trip to Manila expressly to apologize to
Jose. That gesture of Father Lopez’ won him Jose’s esteem and they
became good friends again, lending each other the books they had.
Last year in Ateneo (1876-77)
In the fifth years Jose had other professors: Frs. Vilaclara and
Mineves. He studied philosophy, physics, chemistry, and natural
history, but his devotion to poetry was such that his professor in
philosophy advised him once to leave it, which made him cry. But in
his rest hours he continued cultivating the Muses under the
direction of his old professor, Father Sanchez. Jose had then written
a short story (leyenda), which was only slightly corrected by his
professor, and a dialogue, which was enacted at the end of the
course, alluding to the collegians’ farewell. However, philosophy,
just and serve, inquiring into the wherefores of things, interested
him as much as poetry; physics, drawing back the veil that divine
drama of nature was enacted, natural history seemed to him
somewhat uninteresting although he much liked the shells and
sometimes imagined seeing a goddess in each shell he was on the
shelf.
Jose was considered small of stature and he tried to correct this
defect by applying himself regularly to gymnastics in the college. He
also engaged in other physical exercises, such as fencing. After his
baccalaureate, he surprised his family with his skill in handling the
sword when he gave an exhibition bout with the best swordsman of
the town.
He also devoted time to painting and sculpture. In drawing and
painting he was under the guidance and direction of the Ateneo
professor, the Peninsula Don AugustinSaez, who honored him with
his affection and consideration because of his progress. In sculpture
his instructor was a Filipino, Romualdo de Jesus, who felt proud in
the last years of his life of having had such an excellent pupil. 
Although there was a great improvement in his performance but his
previous years of performance made a great effect, he graduated on
March 23, 1877 (16 years old) and received the degree of Bachelor
of Arts, with highest honors and not a valedictorian.
Extra-Curricular Involvement
-an emperor inside the classroom
-campus leader
-active member and became a secretary, the Marian Congregation
Religious Society
-member of the Academy of Spanish Literature and the Academy of
Natural Sciences  not keep a secret. Thus, Riza’s parent, Leonor, and the Spanish
-poet
-studied painting under the famous Spanish Painter, Agustin Saez
-improved his sculpture talents under the supervision of Romualdo
de Jesus
-Engaged in gymnastics and fencing and continued the physical
training under his sports-minded Tio Manuel.
Finishes Surveying course in Ateneo (1878)
During his term in University of Santo Tomas (1877 – 78), Rizal also
studied at Ateneo; he took the vocational course leading to a title
of porito agrimensor (expert surveyor)). In those days it should be
remembered, the college for boys in Manila offered vocational
courses in agriculture, commerce, mechanics and surveying.  Rizal’s departure in Spain was kept secret in order to avoid detection
Rizal’s unhappy days at UST. Rizal’s Ateneo boy wonder, found the
atmosphere at the UST a suffocating to his sensitive spirit. He was
unhappy of this Dominican Institution of high learning because:
1. the Dominican professors were hostile to him
2. the Filipino students were racially discriminated, and
3. the method of teachings were obsolete and repressive
 
Discontented days at UST
Fearful of the Spanish authorities who seem to frown on those
Filipinos who learn too much, she warned her husband. “Do not
send Jose again to Manila. If gets to know too much, they will cut off
his head!” Jose, who was present in their family council when his
mother said this, was shocked. He knows her mother was a woman
of education and culture: she even taught him and inspired him to
write poetry; she came from a family of high learning – her own
brother (and his uncle) Jose Alberto Alonso had been educated
abroad and could speak multiple Spanish, French, English and
German.  good-bye to his friends. The kind Jesuit father, whom he visited to
Rizal enters the university. In April 1877, Rizal, who was barely 16
years old, matriculated in the University of Santo Tomas taking
up Philosophy and Letters. He enrolled in this course for two
reasons: (1) his father like it and (2) he was “still uncertain to what
career to follow”. He had written to father Pablo Ramon, Rector of
the Ateneo, who had been good to him during his days in Ateneo,
asking for advice in the choice of career. Unfortunately, Father
Rector was in Mindanao and during those days it several months to
travel a letter from Manila to Mindanao. Consequently during his
first term (1877-78) in the University of Santo Tomas he
studied Cosmology, Metaphysics, Theodicy and History of
Philosophy.  Spain. “Almost all of those men” he wrote, speaking of the Spanish
It was during the school term (1878-79) that Rizal took up medicine,
enrolling simultaneously in preparatory medical course and the
regular first year medical course. 
The reasons why he studied medicine:  After five days of sailing, the Salvadora reached the English colony in
1. He wanted to be a physician so that he may cure his
mother’s failing eyesight.
2. The Father Rector of the University, whom he consulted
for a choice of career, finally answered his letter, and
recommended medicine.
Decision to study abroad
After finishing the fourth year of his medical course, Rizal decided to
study in Spain. He could no longer endure the rampant bigotry,
discrimination, and hostility at UST. His uncle, Antonio Rivera,
Leonor’s father, encouraged him to go abroad. Both Paciano and
Saturnina, whom he contacted secretly, were of similar opinion. 
For the first time, Rizal did not seek his parent’s decision and
blessing to go abroad, because he knew that they, especially his
mother will disapprove his plan. He did not also bring his beloved
Leonor in his confidence. He had enough common sense to know
that Leonor, being a woman, and young and romantic at that, could
authorities knew nothing of his decision to go abroad in order to
finish his medical studies in Spain, where the professors were more
tolerant and understanding than those of the University of Santo
Tomas. 
With his parent’s blessings and unknown to Spanish authorities, Rizal
left Manila on May 8, 1882. He went to Spain where he completed
his university study, improved his knowledge in language and arts.
At that time, the government in Spain was a constitutional
monarchy. 
 
Secret departure on Spain
 
by the colonial officials and the friars. Even his own parents did not
know that he was leaving. Only Uncle Antonio Rivera, Paciano and
sisters and some close friends knew. Paciano gave him 700 pesos.
Saturnina gave hima diamond ring which helped him very much
during his days of poverty in Europe. To maintain his studies and
Sojourn abroad, he needed a monthly allowance of 35 pesos, and
this amount Paciano promised to send regularly through Uncle
Antonio. 
 
Rizal used a passport obtained by a cousin named “Jose Mercado”.
To outwit the Spanish authorities, he went to Calamba ostensibly to
attain the town fiesta. A cryptic telegram by Manuel T. Hidalgo from
Manila arrived, announcing that the Spanish steamer Salvadora was
scheduled to sail Singapore. Early in Morning in May 1, 1882, he left
Calamba by carromata, reaching manila after 10 hours of travel. He
had time to book travel. He had time to book passage on the
Salvadora, to write farewell letters to his family and friends, and bid
say adios, gave him letters of recommendation to members of their
Society in Barcelona. He said also a tearful farewell meeting to his
beloved, Leonor. This proved to be their last meeting, for they were
destined never to meet again. 
 
Singapore
 
During the voyage, Rizal keenly observed the persons and things
around him and compared him with those in Philippines. He was the
only Filipino on board. His fellow passengers were foreign travelers
and some Spanish imployees and merchants returning to
travelers, “spoke ill of the country for which they have gone for
pecuniary reasons”. 
 
Singapore. For the first time, Rizal saw Singapore and was impressed
by its progress and beautiful sights. He particularly admired “the
confidence which the native Singapore seemed to have their
government” surely a great contrast to “the fear of their shown in
the Filipinos”. 
First trip through Suez Canal studied and passed all subjects leading to the degree of Doctor of
  Medicine. “Due to the fact that he did not present the thesis
In Singapore, Rizal boarded in Djemnah, a French steamer, which required for graduation nor paid the fees, he was not awarded his
was sailing to Europe. It was Larger and cleaner than the Salvadora. Doctor’s Diploma”. 
He tried to Speak French in some passengers, but to his surprise, the  
bookish French which he learned in Ateneo could not be Paris to Berlin 
understood. He had to speak it with a mixture of Latin and Spanish  
words, aided with much gesticulation and frequent sketching on After completing his studies in Madrid, Rizal went to Paris and
paper, to him understood.  Germany in order to specialize in ophthalmology. 
 
A week after leaving Singapore, the steamer reached Point de Galle. In Gay Paris (1885-86)
In the morning of May 18, voyage was resumed, and in the  
afternoon on the same day the steamer docked at the Colomb, Shortly after terminating his study in Universidad Central de Madrid,
Ceylon. From Colombo the steamer crossed the Indian Ocean to Rizal, who was then 24 years old and already a physician, decided to
Café Guardafui in Africa. On May 18, he saw for the first time the go to Paris in order to acquire more knowledge in ophthalmology. 
coast of Africa.On June 2, he arrived in the city of Suez, the Red Sea  
terminal of the Suez Canal.  On his way to Paris, he stopped at Barcelona to visit his friend,
  Maximo Viola, a medical student and a member of rich family in San
Naples and Marseilles Miguel, Bulacan. 
   
From Port Said, the Djemnah proceed to its way to Europe. On June In October, 1885, Rizal was living in Paris, where his sojourned for
11, Rizal reached Naples. On the night of June 12, the steamer about four months. He worked as an assistant to Dr. Louis de
docked at the French harbor of Marseilles.  Weckert (1852-1906), leading French ophthalmologist. 
   
Barcelona In Historic Heidelberg
   
At Marseilles, Rizal took the train for the last lap for his trip to After acquiring enough experience as an ophthalmologist in Dr.
Spain.  After the passport inspection on Port-Bou, Rizal continued his Weckert’s clinic, Rizal reluctantly left Gay Paris, where he spent so
trip by rail, finally reaching destination, Bacelona.  many happy days. 
   
Rizal became a Mason First letter to Blumentritt
   
In Spain, Rizal came in contact with the liberal and republican On July 31, 1886, Rizal wrote his letter in German to Professor
elements, most of whom were Masons. Being young and lonely in Ferdinand Blumentritt, Director of the Ateneo of Leitmeritz,
foreign country, he was easily impressed by the way of the Australia. He had heard of this Australia ethnologist and his interest
prominent Spanish attacked the government and the Church.  on Philippine language. 
   
In due time, his friends who were Masons persuade him to join Fifth Centenary of Heidelberg University
Masonry. In 1883 he joined the Masonic Lodge Acacia in Madrid. His  
Masonic name was Dimasalang.  Rizal was fortunate to be sojourned in Heidelberg when the famous
  University of Heidelberg held his fifth centenary celebration on
Two reasons why he joined Masonry:  August 6, 1886. It was two days before his departure, and he was
1. The bad friars in the Philippines, by their abuses unworthy sad because he came to love the beautiful city and its hospitable
of their priestly habit or calling, Rizal drove to desperation people. 
and Masonry.  
2. He needed the help of Masons to fight the bad friars in the Rizal welcomed in Berlin’s Scientific Circles. Rizal was enchanted by
Philippines, for Masonry, to Rizal, was a shield to use in his Berlin because of its scientific atmosphere and the absence of race
fight against the evil forces of tyranny. prejudice. 
   
Rizal became a master of Masons in Lodge Solidaridad on November Rizal’s life in Berlin
15, 1890. Later, on February 15, 1892, he became a Master Mason  
of Le Grand Orient France in Paris.  In Berlin, Rizal was not a mere student or a curious tourist. He lived
  in this famous capital for five reasons:
Rizal’s salute to Luna and Hidalgo.  
  1. To gain further knowledge in ophthalmology.
At the National Exposition of Fine Arts in Madrid in 1884, both Luna 2. To further his studies in sciences and languages.
and Hidalgo won signal honors for their country. They entered this 3. To observe the conditions of German Nation.
art competition against many painters in Europe, and emerged 4. To finish his novel, Noli Me Tangere
triumphant.   
  Rizal’s tour of Europe with Viola, 1887 
Studies completed in Spain.  
  After the Noli came off the press in Berlin, Rizal planned to visit the
Rizal completed his medical course in Spain. He was awarded the important places in Europe. Dr. Maximo Viola agreed to be his
degree of Licentiate in Medicine by the Universidad Central de traveling componion. Rizal had received Paciano’s remittance of
Madrid on June 21, 1884. The next academic year (1884-85) he 1,000 pesos which was forwarded by Juan Luna to Paris. He
immediately paid Viola the sum of 300 pesos which the latter kindly
loaned so that the Noli could be printed. Having paid his debt, and
with adequate fund in his pocket, he was ready to see Europe before
returning to Calmba. First, he and Viola visited Potsdam, a city near
berlin, which Frederick the Great made famous.  4.
 
The tour begins
 
At the dawn of May 11, 1887, Rizal and Viola, two brown-skinned
doctors on roaming spree, left Berlin by train. It was an ideal reason
for traveling. Spring was in the air, and all over the Europe the
flowers were blooming, the meadows were turning green and the
villagers were humming with activity. According to Viola the luggage
of Rizal included all the letters he had received from his (Rizal’s)
family and friends. Their destination was Dresden, “one of the best
cities in German.”  chasing. Rizal, ever gallant, caught two,” Trillana wrote. Heart
 
Dresden
 
Rizal and Viola tarried for some times in Dresden. Their visit
coincided with the regional floral exposition. Rizal was interested in
botany, studied the “numerous plant varieties of extraordinary
beauty and size.” They visited Dr. Adolph B. Meyer, who was
overjoyed to see them. In the Museum of Art, which they also
visited, Rizal was deeply impressed by a painting of “Prometheus
Bound” and recalled seeing a representation of the same idea in an
art gallery in Paris.  love, and it was with Segunda Katigbak, a girl from Lipa, Batangas
 
Beautiful Memories of Leitmeritz
 
Rizal had beautiful memories of his visit to Leitmeritz. He enjoyed
the warm hospitality of the Blumentritt family. The proffesor’s wife
Rosa, was a good cook, and she prepared special Australian dishes
which Rizal liked very much. Prague. After Leitmeritz, Rizal and Viola
visited the historic city of Prague. Vienna. On May 20, Rizal and Viola
arrived in the beautiful city of Vienna, capital ofd Australia-Hungary.
Danubian Voyage to Lintz. On May 25, Rizal and Viola left Vienna on
a rivedr boat to see the beautiful sights of a Danube river.  close with Rizal's grandmother, and upon arrival at Lipa, Mariano's
 
From Lintz to Rheinfall
The river voyage ended in Lintz. They traveled overland to Salzburg,
and from there to Munich where they sojourned for a short time
savor the famous Munich beer, reputed to be the best in Germany.
 
Crossing the Frontier to Switzerland
 
From Rheinfall, they crossed the frontier to Schaffhausen,
Switzerland. They continued their tour to Bassel, Bern, and
Lausanne.  which he came to know Segunda more intimately.  Their affection
 
Geneva
After sightseeing in Lausanne, Rizal and Viola left on a little boat,
crossing the foggy Leman Lake to Geneva.
 
Rizal in Italy
 
From Geneva, Rizal went to Italy. He visited Turin, Milan, Venice, and
Florence. On June 27, 1887, he reached Rome, the “City of the
Ceasar”. After a week, he prepared to return in Philippines
Women in the Life of Rizal
There are ten (10) recorded women in Rizal's life; however some
historians suggest that there have been more.  Below are brief
accounts of Jose Rizal's romances
 
1. Julia/ Ms.L
2. Segunda Katigbak
3. Leonor Valenzuela
Leonor Rivera
5. Consuelo Ortiga
6. Gertrude Beckette
7. Sei San
8. Suzanne Jacoby
9. Nelly Boustead
10. Josephine Bracken
 
Rizal was only 15 when he first saw Julia by accident in a river in Los
Baños a few days after Easter in 1877. She was wearing a red
wraparound skirt. “Julia could not catch the butterfly she was
beating with strange fondness, Rizal offered her the butterflies and
she laughed with innocent pleasure. He was instantly attracted to
her.
 
Rizal next met Segundina Katigbak, a charming girl from Lipa,
Batangas.She was his puppy love, accordingto Trillana.
Unfortunately, his first love was engaged to be married to a town
mate- Manuel Luz. 
 
Jose Rizal was only a young boy of sixteen (16) when he first fell in
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 were
sister Segunda was there at the old woman's house along with other
guests. Rizal was drawn to hear 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
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."
 
After his admiration for a short girl in the person of Segunda, then
came Leonor Valenzuela, a tall girl fromPagsanjan. Rizal sends her
love notes written in invisible ink thatcould only be deciphered over
the warmth ofthe lamp or candle. He visited her on the eve of his
departure to Spain.
 
When Rizal was a sophomore at the University of Santo Tomas and
was boarding in the house of Dona ConchaLeyva 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.
 
Almost simultaneously, Rizal was meeting another Leonor. The girl,
Leonor Rivera, would be his girlfriend for the next 11 years. The two
were distant cousins. Rivera was to him his ideal woman, his model
for Maria Clara, one of the main characters in his first novel, “Noli
Me Tangere.” 
 
 
He was ready to marry her; unfortunately, Rivera’s mother disliked
Rizal who was then earning the reputation of being a dissident. The
two last saw each other before Rizal left for Spain in May 1882. The
mother hid from Rivera all the letters that Rizal was sending from
Spain. After a passage of many years, thinking that Rizal had
abandoned her, Rivera sadly consented to marry Henry Kipping, an
Englishman who was her mother’s choice. Rizal was said to have
cried shamelessly when news of the wedding reached him. Rivera
never got to know that Rizal loved her just as much.
Rizal met Consuelo Ortiga y Rey, the prettier of Don Pablo Ortiga’s
two daughters, in Madrid. She fell in love with him after only a few
dates. He dedicated to her “A la Senorita C.O. y R,” which became
one of his best poems. The Ortigas residence in Madrid was
frequented by Rizal and his compatriots. He probably fell in love with
her and Consuelo apparently asked him for romantic verses. 
 
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.
While Rizal was in London annotating theSucesos de las Islas
Filipinas, he boarded inthe house of the Beckett family,
withinwalking distance of the British Museum. Shefell in love with
Rizal. Tottie helped him inhis painting and sculpture. But
Rizalsuddenly left London for Paris to avoidGertrude, who was
seriously in love withhim.
 
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 fulfil 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 may 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.
On his second trip to Europe in1888, Rizal stopped by Japan
wherehe met O Sei San, a lovely andintelligent daughter of a
samurai. 
 
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 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.  He was her first love.
 
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.
In 1890, Rizal moved to Brusselsbecause of the high cost of living
inParis. In Brussels, he lived in theboarding house of the two
Jacobysisters. In time, they fell deeply in lovewith each other.
Suzanne cried whenRizal left Brussels.
 
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?"  Rizal was immediately attracted to Josephine.  He called
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
Rizal having lost Leonor Rivera, entertained the thought of courting
other ladies. While a guest of the Boustead family at their residence
in the resort city of Biarritz, he had befriended the two pretty
daughters of his host, Eduardo Boustead.  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 used to fence with the sisters at the studio of Juan Luna.
Antonio Luna, Juan’s brother and also a frequent visitor of the
Bousteads, courted Nellie but she was deeply infatuated with Rizal.
In aparty held by Filipinos in Madrid, a drunken Antonio Luna
uttered unsavory remarks against Nellie Boustead. This prompted
Rizal to challenge Luna into a duel. Fortunately, Luna apologized to
Rizal, thus averting tragedy for the compatriots. 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.
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 and
so they sought the services of the famous Dr. Jose Rizal.
 
While on exile in Dapitan, Zamboanga, in early February 1895, Rizal
met an 18-year-old petite Irish girl, with bold blue eyes, brown hair
and a happy disposition. She was Josephine Bracken, the adopted
daughter of George Taufer who had traveled to Dapitan from Hong
Kong to have his eye treated by Rizal. Josephine stayed with Rizal’s
family in Manila. Upon her return to Dapitan, Rizal tried to arrange
with Father Antonio Obach for their marriage. 
 
Overcoming Barriers
 
her “dulceestranjera,” or sweet foreigner. The loneliness and
boredom of exile may have taken its toll as he found himself falling
in love quite easily. However, Rizal’s sisters suspected Josephine of
being a spy for the Spanish authorities and a threat to his security.
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. 
 
Romantic affair with Josephine Bracken
 
Rizal had always been missing his family and their happy moments
together in Calamba and his despair doubled upon the
announcement of Leonor Rivera's death. Not soon, to his surprise,
an Irish girl enlightened his rather gloomy heart. This girl was the 18-
year old Josephine Bracken who, to Wenceslao Retana's words,
was “slender, a chestnut blond, with blue eyes, dressed with elegant
simplicity, with an atmosphere of light (gaiety).”
 
From Hongkong, she arrived in Dapitan in February, 1895 with his
blind foster father, George Taufer, and a Filipina named Manuela
Orlac. Rizal's fame as an opthalmic surgeon reached overseas, and
one of Rizal's friends, Julio Llorente referred the group to Rizal. Rizal
and Bracken instantly fell in love with each and in just one month,
they agreed to marry which appalled and disturbed Taufer.
However, the parish priest of Dapitan, Father Pedro Obach, refused
to do so unless they be permitted by the Bishop of Cebu.
THE DEATH OF GOMBURZA & THE PROPAGANDA
MOVEMENT
In February 17, 1872, Fathers Mariano Gomez, Jose Burgos and
Jocinto Zamora (Gomburza), all Filipino priests, were executed by
the Spanish colonizers on charges of subversion. The charges against
Fathers Gomez, Burgos and Zamora were their alleged complicity in
the uprising of workers at the Cavite Naval Yard. The death of
Gomburza awakened strong feelings of anger and resentment
among the Filipinos. They questioned Spanish authorities and
demanded reforms. The martyrdom of the three priests apparently
helped to inspire the organization of the Propaganda Movement,
which aimed to seek reforms and inform Spain of the abuses of its
colonial government.
The illustrados led the Filipinos’ quest for reforms. Because of their
education and newly acquired wealth, they felt more confident
about voicing out popular grievances. However, since the illustrados
themselves were a result of the changes that the Spanish
government had been slowly implementing, the group could not
really push very hard for the reforms it wanted. The illustrados did
not succeed in easing the sufferings of the Filipinos; but from this
group arose another faction called the intelligentsia.  The
intelligentsia also wanted reforms; but they were more systematic
and used a peaceful means called the Propaganda Movement.
THE PROPAGANDA MOVEMENT
CONSOLIDATION OF PROPAGANDA ACTIVITIES: THE FINAL PUSH
FOR REFORMS
Unifying Forces during the unorganized years - The propaganda
worked individually, in the beginning, writing articles expressing
their nationalistic sentiments for liberal and radial Spanish
newspapers.
Revival of Activities in the Philippines - As the campaign for reforms
In Spain became more intense, the nationalist reformists in the
Philippines were busy with their won plans led by Marcelo H,
delPilar.
Filipino Nationalists formally organized - Since the propagandists
had started their crusade for reforms in Spain in the 1880.
Movement inspired by GomBurZa - Fathers Mariano Gomez , Jose
Burgos , Jacinto Zamora who were executed on February 17, 1872. 
Awakened Filipinos and inspired the organization of the Propaganda
Movement.
Glimpses of propaganda Literature - The spirit of the movement
was predominantly political, however, it produced nationalistic
literary works which contributed to the blossoming Filipino
literature.
Masonry and the Propaganda movement - Disgusted with the role
of the friars in the Philippine affairs, the Filipino propagandists in
Spain affiliated with the Masonic lodges in Spain.
Between 1872 and 1892, a national consciousness was growing
among the Filipino émigrés who had settled in Europe. In the freer
atmosphere of Europe, these émigrés--liberals exiled in 1872 and
students attending European universities--formed the Propaganda
Movement. Organized for literary and cultural purposes more than
for political ends, the Propagandists, who included upper-class
Filipinos from all the lowland Christian areas, strove to 'awaken the
sleeping intellect of the Spaniard to the needs of our country' and to
create a closer, more equal association of the islands and the
motherland.
It aims is to increase Spanish awareness of the needs of its colony to
propagate a closer relationship between the colony and Spain.
Members (“propagandists” or “reformist”) were from the middle
class families representing the group of Filipino Inteligencia.
The limited higher education in the colony was entirely under
clerical direction, but by the 1880s many sons of wealthy Filipinos
were sent to Europe to study. There, nationalism and a passion for
reform blossomed in the liberal atmosphere.
Out of this talented group of overseas Filipino students arose the so-
called Propaganda Movement. On Dec 13, 1888 they established in
Barcelona the La Solidaridad. This movement called for the
annexation of the Philippines, Filipino representation in the Spanish
legislature, freedom of speech and the press, and Filipino equality
before the law.
It was not a radical agitation to overthrow Spanish rule by a bloody
revolution but instead it was a peaceful campaign following these
aims:
1. Equality of Filipinos and the Spaniards before the law
2. Assimilation of the Philippines as a regular province of Spain
3. Restoration of Philippine representation in the Cortes, the law
making body of Spain
4. Filipinization of Philippine parishes, Secularization of the clergy
5. Guarantee basic freedoms of speech and association; Individual
liberties for the Filipinos, such as freedom of speech, freedom
of the press, freedom to assembly and freedom of petition for
action on all complaints
6. Equal status and opportunities for both Filipinos and Spaniards
especially when entering to government service
7. Creation of a public school system independent of the friars
8. Abolishment of polo (labor service) and vandala (forced sale of
local products to the government)
The reformists did not demand separation from Spain for they
believed that their people were not yet ready for an independent
life. The only reform they demanded were those conducive to the
preservation of harmonious relation between their country and
Spain and the advancement of the Filipino people.
The Propaganda Movement never asked for Philippine
independence because its members believed that once Spain
realizes the pitiful state of the country, the Spaniards would
implement the changes the Filipinos were seeking.
The Propagandists
The Filipinos in Europe were much more active in seeking reforms
than those in Manila. They could be divided into three groups: The
first included Filipinos who had been exiled to the Marianas Islands
in 1872 after being implicated in the Cavite Mutiny. After two many
years in the Marianas, they proceeded to Madrid and Barcelona
because they could no longer return to the Philippines. The second
group consisted of illustrados in the Philippines who had been sent
to Europe for their education. The third group was composed
of Filipinos who had fled their country to avoid punishment for a
crime, or simply because they could not stand Spanish atrocities any
longer. Still, not all Filipinos living in Spain were members of the
Propaganda Movement. Jose Rizal, Graciano Lopez Jaena and
Marcelo H. delPilar were it most prominent members.
Lopez Jaena was a brilliant orator; Fray Botod, & Esperanza; La Hija
del Fraile; which all criticized the abuses of Spanish friars in the
Philippines. Del Pilar was an excellent writer and speaker who put up
the newspaper Diarion Tagalog in 1882. His favorite topic was the
friars. Some of his most popular writings included
CaiingatCayoDasalan at Tocsohan;
AngSampungKautusanngmgaPrayle; CaingatCayo" was a pamphlet
answering the criticisms received by Jose Rizal’s novel Noli Me
Tangere; Dasalan was parody of the prayer books used by the
Church, while; AngSampungKautusan…; was a satirical take on the
Ten Commandments, which highly ridiculed the Spanish friars.
Jose Rizal was recognized as the great novelist of the Propaganda
Movement. He was the first Filipino become famous for his written
works. He wrote a poem entitled “Sa Akingmga Kababata” when he
was only eight years old. His novels, Noli Me Tangere and El
Filibusterismo, clearly depicted the sufferings of the Filipinos and the
rampant abuses committed by the friars in the colony. Because of
his criticisms of the government and the friars, Rizal made a lot of
enemies. He was executed at Bagumbayan (later renamed Luneta
Park and now called Rizal Park) on December 30, 1896.
José Rizal and the Propaganda Movement
The most outstanding Propagandist was José Rizal, a physician,
scholar, scientist, and writer. Born in 1861 into a prosperous Chinese
mestizo family in Laguna Province, he displayed great intelligence at
an early age. After several years of medical study at the University of
Santo Tomás, he went to Spain in 1882 to finish his studies at the
University of Madrid. During the decade that followed, Rizal’s career
spanned two worlds: Among small communities of Filipino students
in Madrid and other European cities, he became a leader and
eloquent spokesman, and in the wider world of European science
and scholarship--particularly in Germany--he formed close
relationships with prominent natural and social scientists. The new
discipline of anthropology was of special interest to him; he was
committed to refuting the friars’ stereotypes of Filipino racial
inferiority with scientific arguments. His greatest impact on the
development of a Filipino national consciousness, however, was his
publication of two novels--Noli Me Tangere (Touch me not) in 1886
and El Filibusterismo (The reign of greed) in 1891. Rizal drew on his
personal experiences and depicted the conditions of Spanish rule in
the islands, particularly the abuses of the friars. Although the friars
had Rizal’s books banned, they were smuggled into the Philippines
and rapidly gained a wide readership.
Other important Propagandists included Graciano Lopez Jaena, a
noted orator and pamphleteer who had left the islands for Spain in
1880 after the publication of his satirical short novel, Fray Botod
(Brother Fatso), an unflattering portrait of a provincial friar. In 1889
he established a biweekly newspaper in Barcelona, La Solidaridad
(Solidarity), which became the principal organ of the Propaganda
Movement, having audiences both in Spain and in the islands. Its
contributors included Rizal; Dr. Ferdinand Blumentritt, an Austrian
geographer and ethnologist whom Rizal had met in Germany; and
Marcelo delPilar, a reformminded lawyer. Del Pilar was active in the
antifriar movement in the islands until obliged to flee to Spain in
1888, where he became editor of La Solidaridad and assumed
leadership of the Filipino community in Spain.
In 1887 Rizal returned briefly to the islands, but because of the furor
surrounding the appearance of Noli Me Tangere the previous year,
he was advised by the governor to leave. He returned to Europe by
way of Japan and North America to complete his second novel and
an edition of Antonio de Morga’s seventeenth-century work,
Sucesos de las Islas Filipinas (History of the Philippine Islands). The
latter project stemmed from an ethnological interest in the cultural
connections between the peoples of the pre-Spanish Philippines and
those of the larger Malay region (including modern Malaysia and
Indonesia) and the closely related political objective of encouraging
national pride. De Morga provided positive information about the
islands’ early inhabitants, and reliable accounts of pre-Christian
religion and social customs.
After a stay in Europe and Hong Kong, Rizal returned to the
Philippines in June 1892, partly because the Dominicans had evicted
his father and sisters from the land they leased from the friars’
estate at Calamba, in Laguna Province. He also was convinced that
the struggle for reform could no longer be conducted effectively
from overseas. In July he established the Liga Filipina (Philippine
League), designed to be a truly national, nonviolent organization. It
was dissolved, however, following his arrest and exile to the remote
town of Dapitan in northwestern Mindanao.
The Propaganda Movement languished after Rizal’s arrest and the
collapse of the Liga Filipina. La Solidaridad went out of business in
November 1895, and in 1896 both delPilar and Lopez Jaena died in
Barcelona, worn down by poverty and disappointment. An attempt
was made to reestablish the Liga Filipina, but the national
movement had become split between ilustrado advocates of reform
and peaceful evolution (the compromisarios, or compromisers) and
a plebeian constituency that wanted revolution and national
independence. Because the Spanish refused to allow genuine
reform, the initiative quickly passed from the former group to the
latter.
The writings produced by the Propaganda Movement inspired
Andres Bonifacio and other radicals to establish the Katipunan and
set the Philippine Revolution in place.
Major Propagandists
1. Graciano Lopez Jaena
 A native of Jaro, Iloilo.
 Famous for his satirical work entitled “Fray Botod”
 Founded “La Solidaridad” in 1889
2. Marcelo del Pilar
 A fierce lawyer and writer from Malolos, Bulacan
 Identified by Spanish authorities in Madrid as “the most
dangerous Indio”
 Founded the “Diariong Tagalog” in 1882, the first Filipino
newspaper written in the vernacular.
 Used the pennames “Plaridel”, “Dolores Manapa”, “Piping
Dilat”
 Famous works include:
- La SoberaniaMonacal en Filipinas (Monastic
Supremacy in the Philippines)
- La Frailocracia Filipina (The Friars in the Philippines)
- Caiingat Kayo
- Dasalan at Tocsohan (parody of the Lord’s prayer)
- KadakilaanngDiyos
- SagotngEspanyasaHibikngPilipinas
- Ten Commandments of the Friars
3. Jose Rizal
 Known for his novels Noli Me Tangere and El
Filibusterismo
 Founded La Liga Filipina after the failure of the Propaganda
Movement
 
Other Propagandists/Propaganda Literature
 Ninay – Pedro Paterno
 Sampaguitas – Pedro Paterno
 El Progreso de Filipinas – Gregorio Sanciangco
 Impresiones – Antonio Luna
 La Universidad de Pilipinas: Plano de Estudios – Jose Maria
Panganiban
 Celebres Filipinos – Mariano Ponce
 Historia de Ilocos – Isabelodelos Reyes
 El Folklore Filipino – Isabelodelos Reyes
 Masonry
  One of the oldest fraternities in Europe
 Became a popular organization for Filipino liberals
and democrats
 Revolucion – 1st Filipino Masonic lodge in Barcelona
founded by Lopez Jaena
 Solidaridad – Founded by M. del Pilar in Madrid
 Nilad – 1st Masonic Lodge in the Philippines founded
by Pedro Serrano Laktaw.
 
La Solidaridad
In order to help achieve its goals, the Propaganda Movement put up
its own newspaper, called La Solidaridad. The Soli, as the reformists
fondly called their official organ, came out once every two weeks.
The first issue saw print was published on November 15, 1895. The
Solidaridad’s first editor was Graciano Lopez Jaena. Marcelo H.
delPilar took over in October 1889. Del Pilar managed the Soli until it
stopped publication due to lack of funds.
Jose Rizal, Marcelo H. Del Pilar and Mariano Ponce comprised the
main staff of La Solidaridad, official organ of the Philippine
propaganda movement in Spain; they were called the “Glorious
Trinity of the Propaganda Movement”.
 Aims:
1. To work for political and social reforms peacefully
2. To present the sad conditions in the Philippines so that
Spain can remedy them
3. To oppose the evil influences of reaction and outmoded
beliefs and practices
4. To advocate liberal ideas and progress
5. To champion the just aspirations of the Filipinos to life,
democracy and happiness
Pen Names of the Members
(1) Marcelo H. Del Pilar- Plaridel
(2) Jose Rizal- LaongLaan and Dimasalang
(3) Mariano Ponce- Naning, Tikbalang or Kalipulako
(4) Antonio Luna- Taga-ilog
(5) Jose Ma. Panganiban- Jomapa
(6) Dominador Gomez- Ramiro Franco
 
Rizal, Del Pilar and Ponce
Magazines, poetry, and pamphleteering flourished. The president of
La Solidaridad was Rizal’s cousin, GalicanoApacible. Among the other
officers were Graciano Lopez-Jaena, vice-president, and Mariano
Ponce, treasurer. Rizal, in London at the time, was named Honorary
President. Unfortunately, Apacible could not hold the wrangling
reformists together. It took the prestige of Rizal and the political
wisdom of delPilar to unite the Filipinos in Spain and to coordinate
their efforts. Jose Rizal was this movement’s most brilliant figure and
his writings had a wide impact in the Philippines. Marcelo H. Del Pilar
joined the Masonic Order in Spain in 1889, one of the first Filipinos
initiated into the mysteries of Masonry in Europe. He co-founded
Logia Revoluccion in Barcelona and revived Logia Solidaridad 53
when it floundered into stormy seas where he became its
Worshipful Master and with Jose Rizal as Orator.
He was crowned 33° by the Gran OrienteEspanol. He spearheaded
the secret organization of Masonic lodges in the Philippines as a
means of strengthening the propaganda movement. Mariano Ponce
also became a mason in Spain and became Secretary of Logia
Revoluccion and Logia Solidaridad 53. He attained the rank of 33°
mason under the auspices of the Gran Oriente Español.
La Asociacion Hispano-Filipino
-Established in January 12, 1889
-A civic society in Madrid of the propagandists and their Spanish
friends
-Miguel Morayta was the first president
Problems of the Propagandist
1. Differences of opinion and personal problems
2. Their inadequate financial resources
3. The patience of the people back home was rapidly waning
4. The publication of La Sol ceased to exist
5. Personal and health problems of reformists
6. Homesickness
Rizal attempts to carry on the propaganda in the Philippines. Rizal
came home with the hope working for reforms on the Philippine soil.
La Liga Filipina
In 1892, Jose Rizal returned to the Philippines and proposed the
establishment of a civic organization called “La Liga Filipina” with the
motto Unus instar Omnium (One like All). On July 3, 1892, the
following were elected as its officers: Ambrosio Salvador, president:
Agustin dela Rosa, fiscal; BonifacioArevalo, treasurer; and Deodato
Arellano, secretary, Rizal functioned as its adviser.
La Liga Filipina had no intention of rising up in arms against the
government; but the Spanish officials still felt threatened. On July 6,
1892 only three days after La Liga Filipina’s establishment, Jose Rizal
was secretly arrested. The next day, Governor General
EulogioDespujol ordered Rizal’s deportation to Dapitan, a small,
secluded town in Zamboanga. La Liga Filipina's membership was
active in the beginning; but later, they began to drift apart. The rich
members wanted to continue supporting the Propaganda
Movement; but the others seemed to have lost all hope that those
reforms could still be granted. Andres Bonifacio was one of those
who believed that the only way to achieve meaningful change was
through a bloody revolution.
The constitution was written in Hong Kong with the help of Jose Ma.
Basa.The Constitution states:
1. Union of the Philippine Archipelago into a compact, strong
and homogeneous body.
2. Mutual protection of the members
3. Defense against all violence and injustice
4. Encouragement of education, agriculture and commerce
5. Study and application of reforms
Objectives:
1. Unification of the archipelago into a one compact,
vigorous and homogenous body;
2. Mutual protection in every want and need;
3. Defense against all forms of violence and injustices;
4. Encouragement of education, agriculture and commerce;
5. The study of application of reforms
 
Significance of the Movement Industrialization rapidly gained momentum in the second half of the
19th century as the knowledge of man gets vaster. These changes
 Succeeded in influencing profound political developments fueled the industrial revolution
 Politicized a great number of Filipinos
 Establishment of a group that yearned for reforms, the 6. The Altered Position of the Catholic Church in the 19 th
Katipunan Century
The Catholic Church in Europe was a most powerful and
The Arrest of Jose Rizal
influential institution. The church has been identified with the
The La Liga Filipina almost died when Rizal was arrested three days monarchy and aristocracy since the medieval era
after its founding. On July 7, 1892 the order of his deportation to
Dapitan was published in the newspaper. Rizal’s attempt to carry on 7. The Philippine is drawn Within the Orbit World trade
the reform movement in the Philippines failed. The beneficial effect of economic liberalism in Europe and the
United States had finally convinced Spain to abandon mercantilism
July 7, 1892: Gen. EulogioDespujol ordered Rizal’s arrest and and reluctantly open the Philippines to world trade
imprisonment at Fort Santiago
July 15: He was put into exile in Dapitan 8. The New Breed of Native middle class
This marked the fall of the La Liga Filipina These 19th century economic and social stimuli effected a
Some members, led by ApolinarioMabini, tried to revive the league marked improvement in the standard of living of small group of
but the failed because many members, including Andres Bonifacio, indios and mestizos who were engaged in commercial agriculture
believed that it was useless to expect reforms from the corrupt and trade.
Spaniards.
9. Initial Response to 19th Century Challenges
Even before the emergence of an active educated middle
LIFE AND WORKS OF RIZAL class, which directly worked for reforms, Francisco “Balagtas “
Learning Task for June 22-26, 2020 Baltazar (1788-1862) had already voiced his disgust in the prevailing
social order through his literary pieces, particularly Florante at Laura
Birth of National Consciousness/ Filipino Nationalism
10. Futile Spanish Attempt to initiate
• National consciousness binds together men of diverse Sensing the prevalent social discontent, political insecurity and
castes and creeds, clans and colors, and unites them into the growing anti Spanish feelings in the islands.
one people, one family, one nation with common
aspirations and ideals Also, we might want to consider our understanding towards our
Filipino Nationalism.
The Philippine experience in the formation of national Let us specifically determine what Filipino Nationalism really means:
identity had its roots in the pre-Hispanic period.
Filipino Nationalism
Filipino Nationalism is an upsurge of patriotic sentiments and
1. Foundation of our Indigenous Culture nationalistic ideals in the Philippines of the 19th century that came
Our racial origin and the types of cultures the early migrants consequently as a result of more than two centuries of Spanish rule
brought to the Philippines, have hypothesized that: (1) our and as an immediate outcome of the Filipino Propaganda
indigenous culture began do develop on the pre-historic and pre- Movement (mostly in Europe) from 1872 to 1892. It served as the
Christian eras (2) these early cultures ranged from the crude Old backbone of the first nationalist revolution in Asia, the Philippine
Stone Age to the Metal Age with organized community life; and (3)
the early settlers came from Borneo, Indo-China, South China and Revolution of 1896.
other parts of Southeast Asia.

2. Unification of the country by Spain The Creole Age (1780s-1872)

The more than three centuries of Spanish domination in the
Philippines was one of the longest in the Southeast Asia by a
Western colonizer. In those times, they have done so many things in
the Philippines like Unification of a widely scattered people, bringing
Catholicism and a system of education.
3. Early Revolt
Because of the unjust way the Spanish are treating the Filipinos,
the Filipinos revolted for reasons like exploitation of manpower and
many more.
4. Challenge of the 19th Century.
Meantime, economic and political developments that were to
affect the Philippines either directly or indirectly were shaping up in
Europe.
5. The Challenge of Industrialization
The term 'Filipino' in its earliest sense referred to Spaniards born in
the Philippines or Insulares (Creoles) and from which Filipino
Nationalism began. Traditionally, the Creoles had enjoyed various
government and church positions—composing mainly the majority
of the government bureaucracy itself. The decline of Galleon Trade
between Manila and Acapulco and the growing sense of economic
insecurity in the later years of the 18th century led the creole to turn
their attention to agricultural production. Characterized mostly in
Philippine history as corrupt bureaucrats, the Creole gradually
changed from a very government-dependent class into capital-
driven entrepreneurs. Their turning of attention towards gild soil
caused the rise of the large private haciendas.
The earliest signs of Filipino Nationalism could be seen in the
writings of Luis Rodriquez Varela, a Creole educated in liberal France
and highly exposed to the romanticism of the age. Knighted under
the Order of Carlos III, Varela was perhaps the only Philippine Creole
who was actually part of European nobility. The court gazzette in
Madrid announce that he was to become a Conde and from that
point on proudly called himself 'Conde Filipino'. He championed the
rights of Filipinos in the islands and slowly made the term applicable
to anyone born in the Philippines. However, by 1823 he was
deported together with other creoles (allegedly known as
HijosdelPais), after being associated with a Creole revolt in Manila
led by the Mexican Creole Andres Novales.
Varela would then retire from politics but his nationalism was
carried on by another Creole Padre Pelaez, who campaigned for the
rights of Filipino priests and pressed for secularization of Philippine
parishes. The Latin American revolutions and decline of friar
influence in Spain resulted in the increase of the regular clergy
(friars) in the Philippines. Filipino priests were being replaced by
Spanish friars and Pelaez demanded explanation as to the legality of
replacing a secular with regulars—which is in contradiction to the
Exponinobis. Pelaez brought the case to the Vatican almost
succeeded if not for an earthquake that cut his career short and the
ideology would be carried by his more militant disciple, Jose Burgos.
Burgos in turn died after the infamous Cavite Mutiny, which was
pinned on Burgos as his attempt to start a Creole Revolution and
make himself president or 'reyindio'. The death of Jose Burgos, and
the other alleged conspirators Mariano Gomez and Jacinto Zamora,
seemingly ended the entire creole movement in 1872. Governor-
General Rafael de Izquierdo unleashed his reign of terror in order to
prevent the spread of the creole ideology—Filipino nationalism.
But the creole affair was seen by the other natives as a simple family
affair—Spaniards born in Spain against Spaniards born the
Philippines. The events of 1872 however invited the other colored
section of the Ilustrado (intellectually enlightened class) to at least
do something to preserve the creole ideals. Seeing the impossibility
of a revolution against Izquierdo and the Governor-General’s brutal
reign convinced the ilustrado to get out of the Philippines and
continue propaganda in Europe. This massive propaganda upheaval
from 1872 to 1892 is now known as the Propaganda Movement.
Through their writings and orations, Marcelo H. delPilar, Graciano
Lopez Jaena and Jose Rizal sounded the trumpets of Filipino
nationalism and brought it to the level of the masses. Rizal’s Noli me
tangere and El filibusterismo rode the increasing anti-Spanish
sentiments in the islands and was pushing the people towards
revolution. By July 1892, an ilustrado mass man in the name of
Andres Bonifacio established a revolutionary party based on the
Filipino nationalism that started with ' los hijos del pais'—
KatipunanngmgaAnakng Bayan. Ideology turned into revolution and
gave Asia its first anti-imperialist/nationalist revolution by the last
week of August 1896.
Causes of the Awakening of the Filipinos’ National Consciousness
The 19th century was the birth of Filipino nationalism. This
important phenomenon was caused by the following:
1. The opening of the Philippines to world trade
2. The influx of liberal ideas into the country
3. The rise of the intelligentsia
4. Opening of Suez Canal
5. The liberal regime of Governor-General de la Torre
6. The martyrdom of Fathers Mariano Gomez, Jose Burgos
and Jacinto Zamora
The opening of Manila (1834) and other parts of the Philippine to
foreign trade brought not only economic prosperity to the country
but also a remarkable transformation in the life of the Filipinos. As
the people prospered, their standard of living improved. They came
into contact with foreign ideas and with travelers from foreign lands.
They read periodicals and books, including those brought in from
abroad. As a result, their mental horizons were broadened. They
became discontented with the old order of things and wanted social
and political changes that were in harmony with the freer spirit of
the times.
Economic prosperity produced a new class of Filipinos–the
intelligentsia–educated, widely read, and enlightened individuals.
Many Filipinos had learned Spanish, and some knew other Western
languages such as French, English, and German. Boldly patriotic,
they discussed social and economic problems and advocated reforms
to remedy the evils of colonialism. Many of them sent their children
to colleges and universities not only in Manila but in Europe too.
From the intelligentsia came patriotic leaders who sowed the seeds
of Filipino nationalism. Among these were Father Pedro Pelaez,
Father Jose Burgos, Dr. Jose Rizal, Marcelo H. delPilar, the Luna
Brothers (Juan and Antonio), Jose ma. Panganiban, Mariano Ponce,
Graciano Lopez Jaena and Pedro A. Paterno.
Through the newly opened ports of the Philippines streamed liberal
and modern idea. These ideas were contained in books and
periodicals brought in by ships form Europe. These included ideas of
freedom of the American and French revolutions and enlightened
thoughts of Montesquieu, Rousseau, Voltaire, Locke, Jefferson, and
other philosophers of freedom. The Filipinos began to wonder at the
deplorable situation in the Philippines. In their minds sprouted the
aspirations for reforms, justice, and liberty.
The opening of the Suez Canal which was built by Ferdinand de
Lesseps to world shipping on November 17, 1869, linked the
Philippines closer to Europe. It promoted the flow of ideas of
freedom into the Philippines.
1. Opening of the Philippines to world trade from 1834 to 1873
o This stimulated the economic activities in the country
which brought prosperity to some of the Filipinos but
most of all to the Chinese and the Spaniards.
o It resulted to the rise of a new social class referred to as
“Middle Class” or the “Illustrados”
 Acquired material wealth
 Improved their social stature and influence
 Clamored for social and political equality
with the colonial masters.
2. Influx of Liberal Ideas
o With the opening of the Philippines to world trade,
European ideas freely penetrated the country in form of
printed books, newspapers, and treatises made available
to the natives as they participated in the process of
 exchange of goods and products. The new knowledge
and current events they learned and acquired outside
affected their ways of living and the manner of their
thinking
3. The Rise of the Middle Class
o The middle class or the Illustrado family sent members of
their family particularly male children to study abroad.
o These students would be exposed to European thoughts
and would later lead in call for reforms
o Filipino patriots and propagandist mostly came from this
class
4. Opening of Suez Canal
o The Suez Canal was created by a French engineer named
Ferdinand de Lesseps
o This man-made canal made transportation easier, making
the transfer of goods and ideas better and faster.
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 Dr. Jose Rizal and
other Filipino ilustrados. Foremost among them is 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 (Zaide 1999: 215).
The opening of the Suez Canal facilitated the importation of books,
magazines and newspapers with liberal ideas from Europe and
America which eventually influenced the minds of Jose Rizal and
other Filipino reformists. Political thoughts of liberal thinkers like
Jean Jacques Rousseau (Social Contract), John Locke (/two Treatises
of Government), Thomas Paine (ommon Sense) and others entered
the country (Maguigad & Muhi 2001; 62). 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 give rise—as already mentioned above--to the
creation of the middle class of mestizos and ilustrados in the
19th century.
The shortened route has also encouraged the ilustrados led by Rizal
to pursue higher studies abroad and learn liberal and scientific ideas
in the universities of Europe. Their social interaction with liberals in
foreign lands has influenced their thinking on politics and
nationhood.
5. Liberal Regime of Carlos Ma. 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 Ma. Dela Torre. Why Govenor 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 include
the grant of universal suffrage and recognition of freedom and
conscience, the press, association and public assembly. General
Carlos Ma. De la Torre was appointed by the provisional government
in Spain as Governor General of the Philippines (Romero et al 1978:
21).
The rule of the first liberal governor general in the person of General
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, Governor De la Torre had many
significant achievements. He encouraged freedom and abolished
censorship (Maguigad & Muhi 2001: 63). 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 (Zaide 1999: 217).
Governor De la Torre’s greatest achievement was the peaceful
solution to the land problem in Cavite. This province has been the
center of agrarian unrest in the country since the 18thcentury
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 (Ibid).
o It was during his term as governor general that freedom
of speech was allowed among the Filipinos
o De la Torre was a well-loved leader because he was
concern with the needs of the natives
o He ordered the abolition of flogging as punishment for
military disobedience
o He implemented the Educational Decree of 1863 and the
Moret Law which delimit the secularization of educational
institutions and allowed the government to take control
among different schools and academic institutions.
Spanish Revolution of 1868
o The period when Queen Isabella was ousted by Generals
Francisco Serrano and Juan Prim
o This incident had proven that Spain was not invincible and
that even how powerful it was it cannot escape social
unrest and political upheavals.
o In 1873, the first Spanish Republic was established and
the Liberals installed Carlos Ma. Dela Torre as the
governor general in the Philippines.
6. The Cavite Mutiny and the Martyrdom of GOMBURZA
THE THREE MARTYR PRIESTS
1. JOSE BURGOS
- born in Vigan, Ilocos Sur
-Youngest among the three
-One of the major advocates of secularization
-Born on February 9, 1837
-During that time was the curate of the Cathedral and Canonigo
Magistral
2. MARIANO GOMES
-Born in Sta. Cruz, Manila
-First to be executed
-Founded La Verdad, which served as the mouthpiece of
Secularization
-Oldest among the martyr priest
3. Jacinto Zamora
-Born August 14, 1835
-He already lost his mind during the proceedings
GOMURBZA WERE SUSPECTED TO BE INVOLVED IN THE CAVITE
MUTINY….
Two historical events in the late 19th century that hastened the
growth of nationalism in the minds of Rizal, reformists and the
Filipino people is the Cavite Mutiny and the martyrdom of Fathers
Gomez, Burgos, and Zamora or popularly known as GOMBURZA. The
Cavite Mutiny is 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 (Zaide 1999: 218-220).
This unfortunate incidence 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 “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, after the 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 (Ibid.).
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.
o An uprising of the arsenal and shipyard workers of Cavite
as a response to the repeal of their privileges such as
exemption from paying tributes and performance of
forced labor.
o This took place on January 20, 1872 and was headed by
Sergeant La Madrid
o This small mutiny was magnified by Spanish to make it
appear that it was a wide-scaled conspiracy and that even
Filipino clergy were part of it.
 Restoration of the Monarch and the Installation of
Izquierdo as Gov. Gen. of the Philippines ; cause of Cavite
Mutiny
o In 1870, Spanish monarchy was restored with Amadeo de
Savoy as new king.
o This king eventually sent Rafael Izquierdo as the governor
general in Manila
o Izquierdo was the exact opposite of De la Torre
o He ordered that the exemptions and privileges enjoyed by
workers of the arsenals and ship yards be repealed, giving
reason for these workers to launch a mutiny that took
place in 1872.
 Significance of the martyrdom of the three priests
1. Filipinos forgot their regional hostilities and felt the
need of being united for a common cause
2. The Filipinos instead of developing fear from the
Spaniards, developed hatred instead
3. The GOMBURZA served as inspiration to future
patriots to selflessly fight the Spaniards in order to
put a stop on injustices and abusiveness committed
by the colonizers.
4. Secularization Movement
o An interest group consisted of Filipino
priests who demanded that they be allowed
to handle parishes in accordance with the
provisions of the Council of Trent
o It was once headed by Father Pedro Pelaez
and was followed by Fr. Jose Burgos.
Below this area are the topics: Who made Rizal our foremost National Hero?
The objectives of this topic are the following: Reasons why Rizal is a National
Hero and basis and importance of having Rizal as our National Hero; Why was
Rizal hero a Creole? The objective of this topic is: Service to the Filipino
people qualifying it as a creole”.
Who Made Rizal Our Foremost National Hero, and Why?
BY: ESTEBAN A. DE OCAMPO
Dr. Jose Rizal Mercado y Alonso, or simply Jose Rizal (1861-1896), is
unquestionably the greatest hero & martyr of our nation. The day of his birth
& the day of his execution are fittingly commemorated by all classes of our
people throughout the length & breadth of this country & even by Filipinos &
their friends abroad. His name is a byword in every Filipino home while his
picture adorns the postage stamp & paper money of widest circulation. No
other Filipino hero can surpass Rizal in the number of towns, barrios, &
streets named after him; in the number of educational institutions, societies,
& trade names that bear his name; in the number of persons, both Filipinos &
foreigners, who were named "Rizal" or "Rizalina" because of their parents’
admiration for the Great Malayan; & in the number of laws, Executive Orders
& Proclamations of the Chief Executive, & bulletins, memoranda, & circulars
of both the bureaus of public & private schools. Who is the Filipino writer &
thinker whose teachings & noble thoughts have been frequently invoked &
quoted by authors & public speakers on almost all occasions? None but Rizal.
And why is this so? Because as biographer Rafael Palma (1) said, "The
doctrines of Rizal are not for one epoch but for all epochs. They are as valid
today as they were yesterday. It cannot be said that because the political
ideals of Rizal have been achieved, because of the change in the institutions,
the wisdom of his counsels or the value of his doctrines have ceased to be
opportune. They have not."
Unfortunately, however, there are still some Filipinos who entertain the
belief that Rizal is a "made-to-order" national hero, & that the maker or
manufacturer in this case were the Americans, particularly Civil Governor
William Howard Taft. This was done allegedly, in the following manner:
"And now, gentlemen, you must have a national hero". These were supposed
to be the words addressed by Gov. Taft to Mssrs. Pardo de Tavera, Legarda &
Luzurriaga, Filipino members of the Philippine Commission, of which Taft was
the chairman. It was further reported that "in the subsequent discussion in
which the rival merits of the revolutionary heroes (M. H. del Pilar, Graciano
Lopez Jaena, Gen. Antonio Luna, Emilio Jacinto, & Andres Bonifacio—O.) were
considered, the final choice—now universally acclaimed a wise one—was
Rizal. And so history was made."(2)
This article will attempt to answer two questions: 1) Who made Rizal the
foremost national hero & 2) Why is Rizal our greatest national hero? Before
proceeding to answer these queries, it will be better if we first know the
meaning of the term hero. According to Webster’sNew International
Dictionary of the English Language, a hero is "a prominent or central
personage taking admirable part in any remarkable action or event". Also, "a
person of distinguished valor or enterprise in danger". And finally, he is a
man "honored after death by public worship, because of exceptional service
to mankind".
Why is Rizal a hero, nay, our foremost national hero? He is our greatest
hero because as a towering figure in the Propaganda Campaign, he took an
"admirable part" in that movement w/c roughly covered the period from
1882-1896. If we were asked to pick out a single work by a Filipino writer
during this period, more than any writer writing, contributed tremendously
to the formation of Filipino nationality, we shall have no hesitation tin
choosing Rizal’s Noli Me Tangere (Berlin, 1887). It is true that Pedro Paterno
published his novel, Ninay, in Madrid in 1885; M. H. del Pilar his La Soberania
Monacal in Barcelona in 1889, Graciano Lopez Jaena, his Discursos y
Articulos Varios, also in Barcelona in 1891; & Antonio Luna, his Impresionesin
Madrid in 1893, but none of these books had evoked such favorable &
unfavorable comments from friends & foes alike as did Rizal’s Noli.
Typical of the encomiums that the hero received for his novel were those
received from Antonio Ma. Regidor & Prof. Ferdinand Blumentritt. Regidor, a
Filipino exile of 1872 in London, said that "the book was superior" & that if
"don Quixote has made its author immortal because he exposed to the world
the sufferings of Spain, your Noli Me Tangere will bring you equal
glory…" (3) Blumentritt, after reading Rizal’s Noli, wrote & congratulated its
author, saying among other things: "Your work, as we Germans say, has been
written w/ the blood of the heart... Your work has exceeded my hopes & I
consider myself happy to have been honored by your friendship. Not only I,
but also your country, may feel happy for having in you a patriotic & loyal
son. If you continue so, you will be to your people one of those great men
who will exercise a determinative influence over the progress of their
spiritual life." (4)
If Rizal’s friends & admirers praised w/ justifiable pride the Noli & its author,
his enemies were equally loud & bitter in attacking & condemning the same.
Perhaps no other work has, up to this day, aroused as much acrimonious
debate not only among our people but also among reactionary foreigners as
the Noli of Rizal. In the Philippines the hero’s novel was attacked &
condemned by a faculty committee of a Manila university (UST) & by the
permanent censorship commission in 1887. the committee said that it found
the book "heretical, impious, & scandalous to the religious order, &
unpatriotic & subversive to the public order, libelous to the govt. of Spain &
to its political policies in these islands", while the commission recommended
that "the importation, reproduction, & circulation of this pernicious book in
the islands be absolutely prohibited." (5) Coming down to our time, during
the congressional discussions & hearings on the Rizal (Noili-Fili) in 1956, the
proponents & opponents of the bill also engaged themselves in a bitter &
long drawn-out debate the finally resulted in the enactment of a compromise
measure, now known as RA 1425.
The attacks on Rizal’s 1st novel were not only confined in the Philippines but
were also staged in the Spanish capital. There, Sen. Vida, Deputy (& ex-
general) Luis de Pando & Premier Praxedes Mateo Sagasta were among those
who unjustly lambasted & criticized Rizal & hisNoli in the 2 chambers of the
Spanish Cortes in 1888 & 1889. (6) it is comforting to learn however, that
about 13 years later, Cong. Henry Allen Cooper of Wisconsin delivered an
eulogy of Rizal & even recited the martyr’s Ultimo Pensamiento on the floor
of the U. S. House of Representatives in order to prove the capacity of the
Filipinos for self- government. He said in part: "It has been said that, if
American institutions had done nothing else to furnish to the world the
character of George Washington, that alone would entitle them to the
respect of mankind. So Sir, I say to all those who denounces the Filipinos
indiscriminately as barbarians & savages, w/o possibility of a civilized future,
that this despised race proved itself entitled to their respect & to the respect
of mankind when it furnished to the world the character of Jose Rizal."(7) The
result of this appeal was the approval of what is popularly known as the
Philippine Bill of 1902.
The preceding paragraphs have shown that by the Noli alone Rizal, among his
contemporaries, had become the most prominent/ the central figure of the
Propaganda Movement.
Again, we ask the question: why did Rizal, become the greatest Filipino hero?
Because in this writer’s humble opinion, no Filipino has yet been born who
could equal or surpass Rizal as a "person of distinguished valor/enterprise
in danger, fortitude in suffering." Of these traits of our hero, let us see what
a Filipino & an American biographer said:
"What is most admirable in Rizal," wrote Rafael Palma, is his complete self-
denial, his complete abandonment of his personal interests to think only of
those of his country. He could have been whatever he wished to be,
considering his natural endowments; he could have earned considerable
sums of money from his profession; he could have lived relatively rich,
happy, prosperous, had he not dedicated himself to public matters. But in
him, the voice of the species was stronger than the voice of personal
progress or of private fortune, & he preferred to live far from his family &
to sacrifice his personal affections for an ideal he had dreamed of. He
heeded not his brother, not even his parents, beings whom he respected &
venerated so much, in order to follow the road his conscience had traced
for him.
He did not have great means at his disposal to carry out his campaign, but
that did not discouraged him; he contented himself w/ what he had. He
suffered the rigors of the cold winter of Europe, he suffered hunger,
privation, & misery; but when he raised his eyes to heaven & saw his ideal,
his hope was reborn. He complained of his countrymen, he complained of
some of those who had promosed him help & did not help him, until at
times, profoundly disillusioned, he wanted to renounce his campaign
forever, giving up everything. But such moments are evanescent, he soon
felt comforted & resumed the task of bearing the cross of his suffering." (8)
Dr. Frank C. Laubach, an American biographer of Rizal, spoke of the hero’s
courage in the following words:
His consuming life purpose was the secret of his moral courage. Physical
courage, it is true, was one of his inherited traits. But that high courage to die
loving his murderers, w/c he at last achieved--that cannot be inherited. It
must be forged out in the fires of suffering & temptation. As we read through
his life, we can see how the moral sinew & fiber grew year by year as he
faced new perils & was forced to make fearful decisions. It required courage
to write his 2 great novels telling nothing that no other man has ventured to
say before, standing almost alone against the powerful interests in the
country & in Spain, & knowing full well that despotism would strike back. He
had reached another loftier plateau of heroism when he wrote those letters
to Hong Kong, "To be opened after my death", & sailed to the "trap" in
Manila w/o any illusions. Then in his Dapitan exile when he was tempted to
escape, & said "No", not once but hundreds of times for 4 long years, &
when, on the way to Cuba, Pedro Roxas pleaded w/ him to step off the boat
of Singapore upon British territory & save his life, what an inner struggle it
must have caused him to answer over & over again, "No, no, no!" When the
sentence of death & the fateful morning of his execution brought the final
test, 30 Dec 1896, he walked w/ perfect calm to the firing line as though by
his own choice, the only heroic figure in that sordid scene." (9)
To the bigoted Spaniards in Spain & in the Philippines, Rizal was the most
intelligent, most courageous, & most dangerous enemy of the reactionaries
& the tyrants; therefore he should be shot publicly to serve as an example &
a warning to those of his kind. This was the reason why Rizal, after a brief
mock trial, was sentenced to death & made to face the firing squad at
Bagumbayan Field, now Luneta, in the early morning of 30 Dec 1896.
And for the 3rd & the last time, we repeat the question: Why is Rizal the
greatest Filipino hero that ever lived? Because "he is a man honored after
death by public worship, because of exceptional service to mankind". We can
say that even before his execution, Rizal was the already acclaimed by both
Filipinos & foreigners as the foremost leader of his people". Writing from
Barcelona to the Great Malayan on 10 Mar 1889, M. H. del Pilar said: "Rizal
no tiene aun derecho a morir: su nombre constituye la mas pura e
immaculada bandera de aspirationes y Plaridel los suyos no son otra causa
ma que immaculada unos voluntarios que militan bajo esa
bandera."(10) Fernando Acevedo, who called Rizal his distinguido amigo,
compañero y paisano", wrote the letter from Zaragoza, Spain, on 25 Oct
1889: "I see in you the model Filipino; your application to study & you talents
have placed on a height w/c I revere & admire." (11) The Bicolano Dr. Tomas
Arejola wrote Rizal in Madrid, 9 Feb 1891, saying: "Your moral influence over
us is indisputable." (12) And Guillermo Puatu of Bulacan wrote this tribute to
Rizal, saying: "Vd. a quien se le puede (llamar) con razon, cabeza tutelary de
los Filipinos, aunque la comparacion parezca algo ridicula, porque posee la
virtud la atraer consigo enconadas voluntades, zanjar las discordias y
enemistades renorosasnreuniren fiestas a hombres que no querian verse ni
en la calle… (12a)
Among the foreigners who recognized Rizal as the leading Filipino of his time
were Blumentritt, Napoleon M. Kheil, Dr. Rheinhold Rost, & Vicente
Barrantes. Prof. Blumentritt told Dr. Maximo Viola in May 1887 that "Rizal
was the greatest product of the Philippines & that his coming to the world
was like the appearance of a rare comet, whose rare brilliance appears only
every other century." (13) napoleon Kheil of Prague, Austria, wrote to Rizal &
said: "admiro en Vd. a un noble representante de la España
colonial." (13a) Dr. Rost, distinguished Malayologist & librarian of the India
office of London, called Rizal "una perla hombre" (14) , while don Vicente
Barrantes had to admit that Rizal was ‘the first among the Filipinos" (14)
Even before the outbreak of the revolution against Spain in 1896, many
instances can be cited to prove that his country here & abroad recognized
Rizal’s leadership. In the early part of 1899 he was unanimously elected by
the Filipinos in Barcelona & Madrid as honorary pres. of la
Solidaridad. (17) Some months later in Paris, he organized & became chief of
the Indios Bravos. In Jan 1891, Rizal was again unanimously
chosen Responsable (chief) of the Spanish-Filipino Association. (18) He was
also the founder & moving spirit in the founding ofla Liga Filipina on Manila
in 3 Jul 1892.
History tells us tat the revolutionary society known as Katipunan likewise
acknowledged Rizal’s leadership & greatness by making him its honorary
President & by using his family name Rizal as the password for the 3rd-degree
members. (19)
A year after Rizal’s execution, Gen. Emilio Aguinaldo & the other
revolutionary chiefs exiled to Hong Kong held a commemorative program
there on 29 Dec 1897 on the occasion of the 1 stanniversary of the hero’s
execution & martyrdom. (20)
Of utmost significance in the public’s appreciation for Rizal’s patriotic labors
in behalf of his people were the tributes paid by the revolutionary
government to his memory. In his opening address at the congress
assembled at Malolos, Bulacan on 15 Sep 1898, Pres. Aguinaldo invoked the
spirits of the departed heroes of the fatherland, thus:
Illustrious spirits of RIZAL, Lopez Jaena, of Marcelo del Pilar! August shades of
Burgos, Pelaez & Panganiban! Warlike geniuses of Aguinaldo! (Crispulo---O.),
& Tirona, of Natividad & Evangelista! Arise a moment from your unknown
graves! (21)
Then on 20 Dec 1898 at the revolutionary capital of Malolos, Pres. Aguinaldo
issued the 1stofficial proclamation making 30 Dec of that year as "Rizal Day".
The same proclamation ordered the hoisting the Filipino flags at half-mast
"from 12:00 noon on 30 Dec 1898" and the closing of "all offices of the
government" during the whole day of 30 Dec. actually, the impressive Rizal
Day program, sponsored by the Club Filipino, was held in Manila on 30 Dec
1898. (22a)
It should be further noted that both the La Independencia, edited by Gen.
Antonio Luna, & the El Heraldo de la Revolucion, official organ of the
revolutionary government, issued a special supplement in honor of Rizal in
one of their December issues in 1898.
Two of the greatest of Filipino poets in the Spanish language paid glowing
tributes to the martyr of Bagumbayan in acknowledgement of the hero’s
labors & sacrifices for his people. Fernando Ma. Guerrero wrote on 25 Sep
1898, thus:
"No has muerto, no. La Gloria es tu destino; tu corona los fuegos de la
aurora, y tu inviolable altar nuestra conciencia." (23)
And Cecilio Apostol, on 30 Dec of the same year, wrote these lines:
"!Duerme en paz las sombras de la nada,
Redentor de una Patria esclavizada!
!No llores de la tumba en el misterio
Del español el triunfo momentaneo:
Que si Una bala destrozo tu craneo,
Tambien tu idea destrozo un emperio! (24)
The Filipinos were not alone in grieving the untimely death of their hero &
idol, for the intellectual & scientific circles of the world felt keenly the loss of
Rizal, who was their esteemed colleague & friend. Dr. Camilo Osias &
Wenceslao E. Retaña both spoke of the universal homage accorded to Rizal
immediately after his death. Dr. Osias wrote thus:
Expressions of deep sympathy came from Blumentritt & many others such as
Dr. Renward Braustetter of Lucerne, a scholar on things Malay; Dr. Feodor
Jagor, a German author of Philippine Travels; Dr. Friedrich Ratzel, an
emeinent German geographer & ethnographer; Señor Ricardo Palma, a
distinguished man of letters from Peru; Prof. M Buchner, director of the
Ethnographic Museum of Munich & a noted Malayologist; Monsieur Edmont
Planchut, a French Orientalist, author of various works & writer on Philippine
subjects; Dr. W. Joest, eminent German geographer & professor at the
University of Berlin; Dr. H. Kern, professor of Sanskrit in the University of
Leiden & celebrated authority on Malay affairs; Dr. J. Montano, a
distinguished French linguist & anthropologist & author of a Memoria on the
Philippines; Dr. F. Mueller, professor of the University of Vienna & a great
philologist; a noted Dutch literary woman who signed H. D. Teenk Willink,
author of a touching & conscientious biography of Rizal; Herr Manfred
Wittich, writer of Leipzig; Dr. Betances, Cuban political leader; Dr. Boettger, a
noted German naturalist & author of works on the fauna of the Philippines;
Dr. A. B. Meyer, director of the Museum of Ethnography at Dresden &
eminent Filipinologist; M. Odekerchen of Leige, director of l’Express, a
newspaper where Rizal wrote articles; Dr. Ed Seler, translator in German of
Rizal’s My Last Farewell; Mr. H. W. Bray, a distinguished English writer; Mr.
John Foreman, author of works on the Philippines & Rizal; Herr C. m. Heller, a
German naturalist; Dr. H. Stolpe, a Swedish savant who spoke & published on
the Philippines & Rizal; Mr. Armand Lelinsky, Austrian engineer & writer; Dr.
J. M. Podhovsky, a notable Czech write, author of various works on the
Philippines & Dr. Rizal. (25)
Among the scientific necrological services held especially to honor Rizal, the
one sponsored by the Anthropological Society of Berlin in 20 Nov 1897 at the
initiative of Dr. Rudolph Virchow, its president, was the most important &
significant. Dr. Ed Seler recited the German translation of Rizal’s "My Last
Farewell" on that occasion. (26)
The newspapers, magazines, & other periodicals throughout the civilized
world – in Germany, Austria, France, Holland, London, the US, Japan, Hong
Kong & Macao, Singapore, Switzerland, & in Latin American countries—
published accounts of Rizal’s martyrdom in order to render homage to his
greatness. (27)
Did the Americans, especially Gov. W. H. Taft, really choose Rizal out of
several Filipino patriots as the No. 1 hero of his people? Nothing could be
farther from the truth. In the preceding pages, we have shown beyond the
shadow of a doubt that the Great Malayan, by his own efforts & sacrifices for
his oppressed countrymen, had projected himself as the foremost leader of
the Philippines until the moment of his immolation, & this fact was
spontaneously acknowledged not only by his own people but also the elite of
other lands who intimately knew his patriotic labors. We have likewise shown
that immediately after his execution, his own people had justly acclaimed
him as their foremost hero & martyr. The intellectual & scientific world, as
we have also demonstrated, was not slow in according him signal honors as a
hero of humanity & as an apostle of freedom.
Mr. Taft, as chairman of the 2nd Philippine Commission, arrived in the
Philippines in June 1900. This commission began its legislative functions on
1st September of the same year. On June 11 of the ensuing year the
Philippine commission approved Act no. 137, w/c organized the "politico-
military district of Morong" into the "Province of Rizal". This was the
1st official step taken by the Taft commission to honor our greatest hero &
martyr. It should be borne in mind that 6 days before the passage of Act no.
137, the Taft commission held a meeting at the town of Pasig for the purpose
of organizing the province. In that meeting attended by the leading citizens of
both Manila & Morong, a plan was presented to combine the 2 districts into
one, but this proposal met w/ determined & vigorous objections from the
leaders of Morong.
"At this point", reads the ‘Minutes of Proceedings’ of the Taft commission,
"Dr. Tavera, of the Federal Party, who accompanied the commission, asked
that he might make a suggestion w/ reference to the proposed union of
Manila & Morong provinces. It was his opinion that in case of union neither
the name of Morong nor Manila ought to be retained. He then stated the
custom w/c prevailed in th US & other countries of naming important
localities/districts in memory of some illustrious citizen of the country. In line
w/ this he suggested that the united provinces be named ‘Rizal’ in memory &
honor of the most illustrious Filipino & the most illustrious Tagalog the
islands had ever known. The president (Taft—O.) stated that the commission,
not less than the Filipinos, felt proud to do honor to the name of Rizal, & if,
after consideration, it decided to unite the 2 provinces, it would have the
pleasure, if such action met the desires of the people, in giving the new
province the name of Rizal". (28)
It is obvious then that the idea of naming the district of Morong after Rizal
came from Dr. Pardo de Tavera, a Filipino, & not from Judge Taft, an
American. It is interesting to know that 2 countrymen of Mr. Taft—Justice
George A. Malcolm & Dr. Frank C. Laubach—who both resided in the
Philippines for many years & who were very familiar w/ the history & lives of
great Filipinos—do not subscribe to the view that Jose Rizal is an American-
made hero. Justice Malcolm has this to say:
In those early days (of the American occupation—O.), it was bruited about
that the Americans had ‘made’ Rizal a hero to serve their purposes. That was
indeed a sinister interpretation of voluntary American action designed to pay
tribute to a great man. (29)
Dr. Laubach’s view about the question is as follows:
The tradition that every American hears when he reaches the Philippine
Islands is that W. H. Taft, feeling that the Filipinos needed a hero, made one
out of Rizal. We trust this book (Rizal: Man & Martyr—O.) will serve to show
how empty that statement is. it speaks well for Taft that he was sufficiently
free from racial prejudice to appreciate in some measure the stature of a
great Filipino. It was a Spaniard who did more than any other to save Rizal
for posterity—Retaña whose work (Vida Escritos del Dr. Jose Rizal, Madrid,
1907), is by far the most complete & scholarly than we have(in1936—O.). like
Rizal, he lost all his money in the cause of the Filipinos, & died a poor
man. (30)
Granting for the sake of argument that the Taft commission chose Rizal out
of several great Filipinos as the No. 1 hero of his people, still we can say that
what the commission did was merely to confirm a sort of fait accompli, &
that was that Jose Rizal had already been acclaimed by his countrymen & the
scientific world as the foremost hero & martyr of the land of his birth. Nay,
we can go even farther & concur w/ Prof. Blumentritt, who said in 1897:
Not only is Rizal THE MOST PROMINENT MAN OF HIS OWN PEOPLE but THE
GREATEST MAN THE MALAYAN RACE HAS PRODUCED. His memor ywill never
perish in his fatherland, & future generations of Spaniards will yet toutter his
name w/ respect & reverence. (31) (capitalization supplied)
Perhaps the following quotation from the late William Cameron Forbes, an
ardent admirer of Rizal & the governor-general of the Philippines during the
construction of the Rizal Mausoleum on the Luneta, is appropriate at this
point. He said:
It is eminently proper that Rizal should have become the acknowledged
national hero of the Philippine people. The American administration has lent
every assistance to this recognition, setting aside the anniversary of his death
to be a day of his observance, placing his picture on the postage stamp most
commonly used in the Islands, & on the currency, cooperating w/ the Filipinos
in making the site of his school in Dapitan a national park, & encouraging the
erection by public subscription of a monument in his honor on the Luneta in
Manila near the place where he met his death. One of the longest & most
important street in Manila has been named in his memory—Rizal Avenue.
The Filipinos in many cities & towns have erected monuments to his name, &
throughout the Islands the public schools teach the young Filipinos to revere
his memory as the greatest of Filipino patriots. (32)
Now and then we come across some Filipinos who venture the opinion that
Andres Bonifacio, & not Jose Rizal, deserves to be acknowledged & canonized
as our first national hero. They maintain that Rizal never held a gun, a rifle, or
a sword in fighting for the liberty & independence of our country in the
battlefield. They further assert that while the foremost national heroes of
other countries are soldier-generals, like George Washington of US,
Napoleon I & Joan of Arc of France, simon Bolivar of Venezuela, Jose de San
Martin of Argentina, Bernardo O’Higgins of Chile, Jimmu Tenno of Japan, etc.,
our greatest hero was a pacifist & a civilian whose weapon was his quill.
However, our people in exercising their good sense, independent judgment,
& unusual discernment, have not followed the examples of other nations in
selecting & acknowledging a military leader for their greatest hero. Rafael
Palma has very well stated the case of Rizal versus Bonifacio in these words:
It should be a source of pride & satisfaction to the Filipinos to have among
their national heroes one of such excellent qualities & merits w/c may be
equaled but not surpassed by any other man. Whereas generally the heroes
of occidental nations are warriors & generals who serve their cause w/ the
sword, distilling blood & tears, the hero of the Filipinos served his cause w/
the pen, demonstrating that the pen is as mighty as the sword to redeem a
people from their political slavery. It is true that in our case the sword of
Bonifacio was after all needed to shake off the yoke of a foreign power; but
the revolution prepared by Bonifacio was only the effect, the consequence of
the spiritual redemption wrought by the pen of Rizal. Hence not only in the
chronological order but also in the point of importancethe previous works of
Rizal seems to us superior to that of Bonicacio, because although that of
Bonifacio was of immediate results, that of Rizal will have more durable &
permanent effects.(33)
And let us note further what other great men said about the pen being
mightier & more powerful than the sword. Napoleon I himself, who was a
great conqueror & ruler, said: "There are only two powers in the world; the
sword & the pen; and in the end the former is always conquered by the
latter". (34) The following statement of Sir Thomas Browne is more
applicable to the role played by Rizal in our libertarian struggle: "Scholars are
men of peace; they bear no arms; but their tongues are sharper than the
sword; their pens carry further & give a louder report than thunder. I had
rather stand in the shock of a basilisk than in the fury of a merciless
pen". (35) And finally, let us quote from Bulwer: "take away the sword; states
can be saved w/o it; bring the pen!
For those who may still doubt & question the fact that Rizal is greater, far
greater than Bonifacio, or any other Filipino hero, the following observation
by Retaña will be sufficient:
Todos los paises tienen su idolo mas ninguno tiene un mayor idolo; que
Filipinas. Antes desaparecera de los Estados Unidos---!y ya decir!---la
memoria de Washington, que de Filipinas la memoria de RIZAL. No fue rizal,
como medico, un Mariani, ni como dibujante un Gustavo Dore, ni como
antropologo un Virchow, ni como poeta un Goethe, ni como filipinista un
Blumentritt, ni como historiador un Macaulay, ni como pensador un Hervas,
ni como malayologo un Kern, ni como filiosofo un Descartes, ni como
novelista un Zola, ni como literato un Menendez y Pelayon in como escultor
un Querol, ni como geografo un Reclus, ni como tirador un Pini…Distinguiose
en muchas disciplinas; pero en ninguna de ellas alcanzo ese grado supremo
que asegura la inmortalidad. Fue patriota; fue martir del amor a su pais. Pero
en caso de Rizal hay otros Filipinos; y ?en que consiste que rizal esta a miles
de cudos sobre todos ellos? Sencillamente, en la finura exquisita de su
espiritu, en la nobleza quijotesca de su corazon, en su psicologia toda,
romantica, soñadora, buena, adorable, psicologia que sintelizo todos los
sentimientos y aspiraciones de un pueblo que sufria viendose victima de un
regimen oprobioso…El espiritu de la Revolucion tagala se juzga por este solo
hecho; Fue, como es sabido, el brazo armado de aquel movimiento Andres
Bonifacio; he ahi el hombre que dio el primer grito contra tirania el que
acaudillo las primeras huestes el que murio en la brecha…Y a ese hombre
apenas se le recuerda; no se la eregido ningun monumento; los vates
populares no le han cantado…Mientras que a RIZAL, enemigo de le
Revolucion, que califico de salvaje y deshonrosa, le glorifica el pueblo
deificarle…?No se ve en esto un pueblo eminentamente espiritual, que tuvo
en RIZAL un resumen viviente? Todo Filipino lleva dentro de si algo del
demagogo Bonifacio.
La inmortalidad de RIZAL esta asegurada de cien maneras. Pero como mas
asegurada esta es poque los millones de Filipinos de hoy, de mañana y de
siempre beben y beberan espiritu de RIZAL; no se nutren de otra cosa. (37)
In the preceding pages we have tried to show that Rizal was not only a great
hero, but the greatest among the Filipinos. As a matter of fact, the Austrian
savant Prof. Blumentritt judged him as "the most prominent man of his own
people" and "the greatest man the Malayan race has produced". We have
also shown during his lifetime, Rizal was already acclaimed by both Filipinos
& foreigners as the foremost leader of his people & that this admiration for
him has increased w/ the passing of time since his dramatic death on the
Luneta that fateful morning of 30 December 1896. Likewise, we attempted to
disprove the claim made by some quarters that Rizal is an American-made
hero, & we also tried to explain why Rizal is greater than any other Filipino
hero, including Andres Bonifacio.
Who made Rizal the foremost hero of the Philippines? The answer is: no single person or
groups of persons were responsible for making the Greatest Malayan the No. 1 Hero of
his people. Rizal himself, his own people, & the foreigners all together contributed to
make him the greatest hero & martyr of his people. No amount of adulation &
canonization by both Filipinos & foreigners could convert Rizal into a great hero if he did
not possess in himself what Palma calls "excellent qualities & merits" or what Retaña
calls "la finura exquisite de su espiritu,…la nobleza quijotesca de su corazon,… su
psicologia toda, romantica, soñadora, buena, adorable, psicologia que sintetizo todos los
entimientos y aspiraciones de un pueblo que sufria, viendose victima de su regimen
oprobioso…
THE MORGA AND RIZAL’S SEARCH FOR ORIGINS
1. PACTO DE SANGRE: WHY WERE CONQUERED?
PACTO DE SANGRE( Blood Compact)
Okay, class let’s begin our travel trip on 1565- this is a remarkable
day because in BOHOL, the blood compact happens involving
Sikatuna and Legazpi.
BioThe two principal narratives strands were Marcelo del Pilar and
Andres Bonifacio different owing to divergent political projects.
-This article revisits the making of a founding myth of Filipino
Nationhood in light of scholarship on ancient blood oaths and the
historical account of the encounter of Sikatuna and Legazpi.
Please take note of this keywords class: Historiography, Blood Oath,
Blood brotherhood, Nationalism.
Pacto de sangre- traditionally rendered in English as the Blood
compact- was one of the “principal points emphasized” in the
historical writings of Illustrados, the well-educated early Filipino
Nationalist.  Points out, was based on the “custom among the
ANCIENT Filipinos of sealing a TREATY of alliance and friendship by
mixing the blood taken from an incision in the arms of the two
leaders entering into alliance” in alcoholioc drink that both leaders
drank.  Blood oath of Sikatuna and Legazpi   token friendship and
allegiance” between a conquistador and a chief who was
“undoubtedly merely a local datu”.
     Pacto de sangre was used to signify the right of Filipinos
to withdraw from the pact their ancestor had entered into”
 MORGA’S VIEWS OF THE PRECONQUEST PAST
 MORGA’S VIEWS OF THE PRECONQUEST PAST
o    Schumacher empahasizes the understanding of
Spain’s failure to abide by the agreement”between King Sikatuna
and Legazpi” justified the position that “ Filipinos are no longer
bound by the pacto de sangre,and not subject to Spanish
soveriengnity.” Andres Bonifacio would do in 1896 to start the
Revolution through Katipunan.
Pacto de Sangre in the Philippine History:
Gregorio Zaide- at Limasawa(Legazpi) was well received by Bankaw,
king of the island, at bohol , he made  a blood compact with two
Filipino kings of the island- Sikatuna and  Sigala”
-the writers of Tadhana mentioned the SANDUGO( literally unified
blood ceremony of Legazpi with Sikatuna and Sigala, as well as that
of KOLUMBU and Magellan, .
To the Filipino, the blood compact was an agreement between
EQUALS a pledge of ETERNAL fraternity and ALLIANCE.
According to Ocampo- blood compact or Sandugo between Sikatuna
and Legazpi
1.       Stressed, can be seen not only as
the first bond of friendship between the Philippines and Spain, but
also the first international TREATY between the Philippines and a
foreign country.
2.       Contends, merging the historic
event with the book of the same title, pacto de sangre is symbolic of
the cultural transfusion ,is largely one-side.
ANCIENT BLOOD OATHS:
The foraging of an alliance in the context of preventing bloodshed or
ending a feud or warfare involved a ceremony in which drops of
blood from the persons entering into this relationship were mixed in
an alcoholic drink, which they then drank.
-Laura Lee Junker- prefers to call this ritual a blood oath.
 Suggest the following blood oaths:
Hostilities- were suspended or avoided by sandugo: peace pacts in
which two parties drank a few drops of one another’s blood in a
draught of wine…. It was a procedure by which two men, not
necessarily enemies, became blood brothers, vowing to stick
together through thick and thin, war and peace, and to observe
mourning restriction whenever they were separated from one
another.
The blood oath of Legazpi and Sikatuna:
      -Legazpi forces landed Bohol in mid-March 1565, they were in
dire need of provisions and their flagship needed major repairs. 
      -MORO- a cooperative captive, to seek out Sikatuna, who could
found” near a river two leagues away” from where they had
anchored.
-Legazpi sent soldier named Santiago, together with the Moro, to
meet Sikatuna, who then gave them a warm reception: He gave him
food and told him to make a blood   compact and sealed their
friendship .Both drank the blood mixed with wine.
MORGA’S VIEWS OF THE PRECONQUEST PAST
Morga’s Succesos de las Islas Filipinas a work that appeared in late
1889. The complex world of alliance building a blood brotherhood,
status competition, and social fluidities evidently had become
murky to them  and it had difficult to appreciate Sikatuna’s attempt
to maneuver through a time that was unlike all they had known
previously, a world that was turned upside down by European
empire builders.
Sikatuna –Filipinos    Legazpi- Espanya
     Malinis ang hangarin ng dalawang bansa, ang sanduguan ay dapat
magbunga ng assimilasyon.
-cosmological parallelism
-Pagkamangha ng mga Indio sa kapangyarihan ng Prayle
-Pagkahina ng kapangyarihan ng mga babaylan.
-Because of the pacto de sangre, which resulted in banishment from
paradise.the dark ages came upon the Philippines. the manifesto
concluded that the light of truth must prevail., the tagalog must
realize the source of their misfortune and unite, and realize that
reason dictates justness of separating from Spain..
CONCLUSION:
The late 19th century views on the Pacto de Sangre of Sikatuna and
Legazpi all averred that the Spaniards came to the Philippines to
offer friendship only for them to betray it.  The event in Bohol in
1565 was presented in a manner that explicitly advanced a political
agenda- from Del Pilar assimilation to Bonifacio’s revolution- in the
process constructing the plot of nationalist history that would seek
final realization in the revolution.

SHUMACHER- ayon sa mga illustrado ito ay isang kontrata sa pagitan Lesson IV: Pacto De Sangre
ng dalawang magkapantay na Bansa.

Floro Quibuyen- superior of Spain/Legazpi

THE MORGA AND RIZAL’S SEARCH FOR
Paul Zafaralla- superior of Sikatuna
ORIGINS
LUNA-: ambivalence in El Pacto de Sangre
              The use of the word “pacto” and its usual English translation
as “ compact” has reinforced the interpretation of the blood oath as
1. PACTO DE SANGRE: WHY WERE
legal treaty. CONQUERED?
The position of the Philippines as a “ annexed territory” in need of
redemptive assimilation indicated it was in subordinate positon,
even as Del Pilar argued Filipinos should not be regarded as a racially
PACTO DE SANGRE (Blood Compact)
in ferior. 1565- this is a remarkable day because in
Bonifacio: The fall in the Plot of Nationalist history BOHOL, the blood compact happens
The illustrados, missed a crucial element in the nationalist involving Sikatuna and Legazpi.
construction of the past.

The moment of recovery begins with the rise of Nationalist The two principal narratives strands were
Consciousness, which eventually leads to the birth of the nation.
Rizal did his part envisioning the pre-Hispanic past in his annotation Marcelo del Pilar and Andres Bonifacio
of Morga AND HIS ESSAY” ON THE Indolence of the different owing to divergent political
Filipinos”.Bonifacio, built on the illustrados’ Golden Age and finally
provided an explanation for the fall. projects.
“ Ang dapat mabatid ng mga tagalog” (What the Tagalog should -This article revisits the making of a
Know) it signified “ the condition of wholeness of the Pre-Spanish founding myth of Filipino Nationhood in
past.
light of scholarship on ancient blood oaths
-Kaginhawaan bago ang pananakop
and the historical account of the encounter
-ang pagbagsak dahil sa sanduguan.
of Sikatuna and Legazpi.
The coming of Spaniards, according to manifesto, was purportedly
to offer friendship, but their actions were full of deceit:

“pacto de sangre ng haring Sikatuna at ni Lagazpi na pinaka katawan

Keywords class: Historiography, Blood
ng Espana. Oath, Blood brotherhood, Nationalism.
Espiritwal na Pananakop:

-Debosyon We have to understand how our native

-Paggamit ng kapangyarihan ancestors started having alliances and
gained friendship with other nations like the
Spanish colonizers.  We should be able to
realize the significance of the treaty they
made so as to unify their goals and
intentions for the nation.  In this way, we
see the good reasons of their agreement.
Pacto de sangre- traditionally rendered in
English as the Blood compact- was one of
the “principal points emphasized” in the
historical writings of Illustrados, the well-
educated early Filipino Nationalist.  Points
out, was based on the “custom among the
ANCIENT Filipinos of sealing a TREATY of
alliance and friendship by mixing the blood
taken from an incision in the arms of the
two leaders entering into alliance” in
alcoholic drink that both leaders drank. 
Blood oath of Sikatuna and Legazpi token
friendship and allegiance” between a
conquistador and a chief who was
“undoubtedly merely a local datu”.
said treaty or agreement is a very serious
matter for both parties because the act of
drinking mixed blood into a cup of wine
meant a lot than just a simple promise to
keep.
     Pacto de sangre was used to signify
the right of Filipinos to withdraw
from the pact their ancestor had
entered into”.  The treaty can signify
our intention to withdraw from the
pact their ancestors had entered into
previously.  This is the same intention
of the blood compact that took place
during the Katipunan for wanting to
withdraw from the hands of the
Spaniards. 

Please remember that two nations (Spain

and the Philippines) came into an
agreement, through blood compact, for
purposes of friendship and alliance.  As a
colonizer, you do not simply imposed
leadership and power to the country you
colonize, but you have to learn how to earn
the attention of the foreign land you are
colonizing so that all your plans will be
successful.  Take for example Alexander the
Great of the Greek period, when they
colonized other nations, he did not simply
impose his power on them but made sure
to maintain their leadership and agreed to
be in alliance with them in their journey. 
Not all of his friends appreciated his
intention of colonizing foreign nations, but
this is exactly the purpose of the treaty that
started between Legaspi and Sikatuna. The
 MORGA’S VIEWS OF THE PRECONQUEST
PAST
-Schumacher emphasizes the
understanding of Spain’s failure to abide by
the agreement “between King Sikatuna and
Legazpi” justified the position that “Filipinos
are no longer bound by the pacto de
sangre, and not subject to Spanish
sovereignty.” Andres Bonifacio would do in
1896 to start the Revolution through
Katipunan.
Pacto de Sangre in the Philippine History:
Gregorio Zaide - at Limasawa (Legazpi) was
well received by Bankaw, king of the island,
at bohol, he made a blood compact with
two Filipino kings of the island- Sikatuna
and  Sigala.   For Zaide, Legaspi did not just
have blood compact to Sikatuna but also to
another chieftain in the name of Sigala.
-the writers of Tadhana mentioned the
SANDUGO (literally unified blood ceremony
of Legazpi with Sikatuna and Sigala, as well
as that of KOLUMBU and Magellan).
To the Filipino, the blood compact was an
agreement between EQUALS a pledge of
ETERNAL fraternity and ALLIANCE.
According to Ocampo- blood compact or
Sandugo between Sikatuna and Legazpi
1.       Stressed, can be seen not only as
the first bond of friendship between
the Philippines and Spain, but also
the first international TREATY
between the Philippines and a foreign
country.
2.       Contends, merging the historic
event with the book of the same title,
pacto de sangre is symbolic of the
cultural transfusion, is largely one-
side.
ANCIENT BLOOD OATHS:
The foraging of an alliance in the
context of preventing bloodshed or ending
a feud or warfare involved a ceremony in
which drops of blood from the persons
entering into this relationship were mixed
in an alcoholic drink, which they then
drank.  This was one of the reasons behind
the treaty so as to stop possible bloodshed
that can happen in the clashing of two
nations.  Another reason was to end up a
feud between Spain and the Philippines. 
This treaty can settle the dispute of both
nations before it is too late to stop when it
resulted to war.
Laura Lee Junker - prefers to call this ritual
a blood oath.
Suggest the following blood oaths:
Hostilities - were suspended or avoided by
sandugo: peace pacts in which two parties
drank a few drops of one another’s blood in
a draught of wine…. It was a procedure by
which two men, not necessarily enemies,
became blood brothers, vowing to stick
together through thick and thin, war and
peace, and to observe mourning restriction
whenever they were separated from one
another.  The friendship between two
nations signifies their brotherhood.  No one
can take away what the two had promised
to each other no matter what happens.
The blood oath of Legazpi and Sikatuna:
-Legazpi force landed Bohol in mid-March
1565, they were in dire need of provisions
and their flagship needed major repairs. 
-MORO - a cooperative captive, to seek out
Sikatuna, who could found “near a river two
leagues away” from where they had
anchored.
-Legazpi sent soldier named Santiago,
together with the Moro, to meet Sikatuna,
who then gave them a warm reception: He
gave him food and told him to make a blood
compact and sealed their friendship. Both
drank the blood mixed with wine.
MORGA’S VIEWS OF THE PRECONQUEST
PAST
Morga’s Succesos de las Islas Filipinas a
work that appeared in late 1889. The
complex world of alliance building a blood
brotherhood, status competition, and social
fluidities evidently had become murky to
them  and it had difficult to appreciate
Sikatuna’s attempt to maneuver through a
time that was unlike all they had known
previously, a world that was turned upside
down by European empire builders.
SHUMACHER - ayon sa mga illustrado ito ay
isang kontrata sa pagitan ng dalawang
magkapantay na Bansa.
Floro Quibuyen - superior of Spain/Legazpi
Paul Zafaralla - superior of Sikatuna
LUNA: Ambivalence in El Pacto de Sangre
The use of the word “pacto” and its
usual English translation as “compact” has
reinforced the interpretation of the blood
oath as legal treaty.
The position of the Philippines as a
“annexed territory” in need of redemptive
assimilation indicated it was in subordinate
positon, even as Del Pilar argued Filipinos
should not be regarded as a racially inferior.
Bonifacio: The fall in the Plot of Nationalist
history
-the illustrados, missed a crucial element in
the nationalist construction of the past.
The moment of recovery begins with
the rise of Nationalist Consciousness, which
eventually leads to the birth of the nation.
Rizal did his part envisioning the pre-
Hispanic past in his annotation of Morga
AND HIS ESSAY, “On the Indolence of the
Filipinos”. Bonifacio, built on the illustrados’
Golden Age and finally provided an
explanation for the fall.
- “Ang dapat mabatid ng mga tagalog”
(What the Tagalog should Know) it signified
“the condition of wholeness of the Pre-
Spanish past.”
-Kaginhawaan bago ang pananakop
-Ang pagbagsak dahil sa sanduguan.
The coming of Spaniards, according to
manifesto, was purportedly to offer
friendship, but their actions were full of
deceit:
“pacto de sangre ng haring Sikatuna at ni
Lagazpi na pinaka katawan ng Espana.
Espiritwal na Pananakop:
-Debosyon
-Paggamit ng kapangyarihan
-cosmological parallelism
-Pagkamangha ng mga Indio sa
kapangyarihan ng Prayle
-Pagkahina ng kapangyarihan ng mga
babaylan.
-Because of the pacto de sangre, which
resulted in banishment from paradise, the
dark ages came upon the Philippines. The
manifesto concluded that the light of truth
must prevail, the tagalog must realize the
source of their misfortune and unite, and
realize that reason dictates justness of
separating from Spain.
CONCLUSION: The late 19th century views
on the Pacto de Sangre of Sikatuna and
Legazpi all averred that the Spaniards came
to the Philippines to offer friendship only
for them to betray it.  The event in Bohol in
1565 was presented in a manner that
explicitly advanced a political agenda- from
Del Pilar assimilation to Bonifacio’s
revolution- in the process constructing the
plot of nationalist history that would seek
final realization in the revolution.
Lesson IV: TRACING ORIGINS: ILUSTRADOS'
NATIONALISM AND THE RACIAL SCIENCE
OF MIGRATION WAVES
TRACING ORIGINS: ILUSTRADOS
NATIONALISM AND THE RACIAL SCIENCE OF
MIGRATION WAVES
History was the key to identity for the
pioneers of Filipino nationhood in the late
19th century.
RIZAL- “if only our ancestors could be
resurrected”
Ilustrados desired to illumine their origins
in order to know themselves. Such
“knowledge” was seen as vital to further
political action, a manifest tendency to
glorify the ancients emerged.
Diversity and divisions did mark the Spanish
Philippines. But while studies of this group
of pioneering youth have considered a
range of factors and moments in the
formation of national consciousness- such
as: Class, Religion, Politics, Economics,
discourses of kinship ties, Gender and
Literary strategies.
The period’s dominant paradigm
of “positive science” gave rise to the belief
that peoples of distinct “races” moved into
territories in discrete waves of migration.
Rizal posed question different from that of
Blumentritt, who was concerned which
classifying and ordering “the races” found in
the Philippines islands. From the
ethnologist’s tacit question of “what races
are found in the Philippines? Rizal drew and
transposed the information to answer the
question with which he grappled: “who are
we?
RACISM, NATIONALISM AND PHILIPPINE
HISTORIOGRAPHY
Benedict Anderson - racism derives from
nationalism, contends that ideologies are
distinct and separate in their origins,
aspirations, and expressions. Nationalism
thrives on political love historical destinies,
in contrast racism’s rage and obsession
which contamination and class superiority.
Theoretical relationship of nationalism to
racism is not the object rather it aims to
identify the contradictions from the
interaction of race and nation.
Renato Constantino- pointed out that the
designation “Filipino” originally referred to
Spanish born in the colonial Philippines, but
it was transformed by Ilustrados into “a
class concept” until it finally embraced the
entire nation and became a means of
national identification.
RACING ANCESTORS, DIFERRENTIATING
THE INDIO
Rizal- portrayed “the ancient Filipinos” as
possessing a civilization of which one could
be proud, in some aspects even superior to
that of Europe. Thus, gender equality and
cognatic kinship among the pre-conquest
elites elicited the remark that the “the
Filipinos acted very much in conformity
with natural laws, being ahead of the
Europeans. “The glories of the pre-conquest
golden age of our ancestors underscored
the failure and injustices of Spanish
colonialism. The ancestors were to be
identified partially on the basis of "race"-
“Malayness” and partially on “civilization”-
“principally acceptance of Spanish culture.
the ancestors were not found in the first
migration wave comprising Negritos and
were also not found in the second wave,
which although composed of “Malays”, had
taken to the mountains.  The “ancient
Filipinos” with whom Rizal and other
Ilustrados deciphered a racial and cultural
affinity were found in the third migratory
wave of “Malays”.
THE FIRST WAVE
Negritos as constituting the first wave of
migrants of a distinct “race” Negritos were
the original owners of the land and who had
been pushed into the forested interiors,
except in the remote northeastern coast of
Luzon.  Negritos figured as “natives who
are Black complexion” whom he described
as “barbarians” of trifling mental capacity,
who no fixed homes or settlement.  These
nomadic Barbarians, according to Morga,
were dangerous because they pillage the
settlement of the other natives.
THE SECOND WAVE
The second migration wave, they came
from the south and gradually moved north,
settling initially along the coasts and
displacing Negritos. The second wave
Malayans arrived in the Philippines during
the time when there were still many
Negritos with whom they intermarried,
resulting in the strong Negrito racial
elements  found among them their
descendants according to Blumentritt were
the “Igorots, Ifugaos, Guinananons,
Apayaos, Zambals, Abacas, Isinays,
Iralonons, Ibalaos, Ilongos, and Kalingas.”
That “mountain tribes” were made to
represent the Philippines was distasteful
and offensive to Ilustrados, who were
stirred by the appalling accommodation and
treatment of the human exhibits- mirroring
the way that Spain dealt with the whole
colony.
THE THIRD WAVE
The third migratory wave was composed of
a “second group of Malay invaders who
possessed a higher civilization and milder
morals as compared to the first Malay
wave. These new invaders, composed of
the Tagalogs, Pampaguenos, Visayans,
Bicolanos, Ilocanos, Pangasinanons and
Cagayanons, conquered the older the older
population groups and drove them from
their homes along the coast into
hinterlands.
Blumemtritt- named Hispanized
populations in the lowlands of Luzon and
the Visayas (but not Mindanao) as
composing the third wave.
The “higher civilization and milder morals”
that they brought to the Philippines justified
their invasion.  Conquest of the third wave
was successful.  The last wave “Malays”
were the “ancient Filipinos”.
Filipino as Race/ Nation
Race would appear to be not fundamental
to the nation because of Ilustrados’ self
awareness of their own racial diversity.
Race –was an elemental dimension of
nationhood.
Nation- flirted dangerously with race.
Lesson V: Indolence of the Filipino and
Rizal’s Abandonment of Assimilation
The word Indolence has been greatly
misused in the sense of little for work, lack
of energy, etc. ridicule has covered the
misuse of it.
In the Philippines the shortcomings of one
or of others, the misdeeds of some and the
crimes of others are attributed to
indolence. And just as the middle ages, he
who sought the explanation of phenomena
outside of international influences
persecuted, in the Philippines worse
happens to Him who seeks the origin of the
trouble outside of accepted beliefs.
The consequence of this misuse is that
some are very much interested in
proclaiming it as a dogma and others in
contributing it as a ridiculous superstition, if
not a punishable delusion.
We must confess that there indolence
actually and positively exists, only that,
instead of holding it to be cause of
backwardness and the trouble, we should
regard it as the effect of the backwardness
and the trouble, favoring the development
of a lamentable predisposition.
We find therefore the tendency to
indolence very natural and we have to
admit and bless it because we cannot alter
natural laws and because without it, the
race would have disappeared. Man is not a
brute, he is not a machine, his object is not
merely to produce in spite of the claims of
some Christian whites who wish to make a
colored Christian a kind of motive force
somewhat more intelligent and less costly
than steam. Man’s purpose is not to satisfy
the passion of another man his object is to
seek his happiness and that of his kind by
travelling along the road of progress and
perfection.
Sobre la indolencia de los filipinos ("On the
Indolence of the Filipinos" in Spanish) is a
socio-political essay published in La
solidaridad in Madrid in 1890. It was written
by José Rizal as a response to the accusation
of Indio or Malay indolence. He admits the
existence of indolence among the Filipinos,
but it could be attributed to a number of
reasons. He traces its causes to factors such
as the climate and social disorders. He
defends the Filipinos by saying that they are
by nature not indolent, because in fact,
even before the arrival of Spaniards,
Filipinos have been engaged in economic
activities such as agriculture and trade.
Indolence therefore has more deeply
rooted causes such as abuse and
discrimination.
Why Rizal wrote the indolence of the
Filipino?
-response to the accusation of Indio or
Malay indolence
What causes indolence?
-abuse and discrimination, inaction of the
government, rampant corruption and red
tape, wrong doctrines of the church and
wrong examples from some Spaniards who
lead lives of indolence which ultimately led
to the deterioration of Filipino values.  
Why do you think the word indolence is
much misused?
-The word indolence has been
greatly misused in the sense of little love
for work and lack of energy, while ridicule
has concealed the misuse.
How does Rizal define indolence?
-sluggish or lazy as a result of illness; he
was a doctor and he knew whereof he
spoke.  There is a valid reason for being
indolent and it was not merely a true
nature of the Filipino character.
And the purposes of writing this are the
following:
-to serve the country by telling the
truth because people have to understand
what was really going on at that time
-to show how we were discriminated       -limited training at home and school;
because of the unjust treatment of the
Spaniards to the Filipinos
-to illustrate how we inherited some of our
negative traits from the Spaniards  and
Filipinos originally were not that bad.  We
were just influenced by this colonizers.
-to let us know how we could rise from
oppression  or else we will never gain our
identity and respect if we don't
-to show us that we have been
deceived and this will be an open mind to
every Filipino of the reality that was really
going on.
-to show us that we were, are, and could be
to prove what we are really capable of
before, now and later on as Filipino.  They
could not simply define us from what they
have made us during their period.  the coming of the Spaniards, the Filipinos
Well, before the Spaniards came, we were
active and honest in trading, use our
abilities and resources for our country's
benefits, NEVER CORRUPT, industrious and
passionate, independent, value nature,
protective and defensive of our territory.
But when the Spaniards came, we became
gamblers, dependent, powerless, corrupt,
amnesiacs, disloyal to our "identity," and
indolent. 
Being discontent, having continual wars
and tolerance, due to slavery, getting
deceits from the Spaniards, allowing
pirates from the south (Mindanao
Muslim Pirates), and lacking unity, the
Filipinos became indolent.
Two main reasons why the Filipinos are
indolent:
1. Defects of training
     -inactivity results from this
     -one will move to being a copycat (suited
to nature)
     -do what is told to us (e.g. Giving gold to
church)
2. Lack of National sentiment
    -"A man in the Philippines is only an
individual; he is not a member of a nation.
He is forbidden the right to association and
is; therefore, weak and sluggish."
In addition to the summary of The
Indolence of the Filipinos: 
            The Indolence of the Filipinos is a
study of the causes why the people did not,
as was said, work hard during the Spanish
regime.  Rizal pointed out that long before
were industrious and hardworking.  The
Spanish reign brought about a decline in
economic activities because of certain
causes:
First, the establishment of the
Galleon Trade cut off all previous
associations of the Philippines with other
countries in Asia and the Middle East.  As a
result, business was only conducted with
Spain through Mexico.  Because of this, the
small businesses and handicraft industries
that flourished during the pre-Spanish
period gradually disappeared.
-Monopoly system, Crony Economy
 
            Second, Spain also extinguished the
natives’ love of work because of the
implementation of forced labor.  Because of
the wars between Spain and other
countries in Europe as well as the Muslims
in Mindanao, the Filipinos were compelled
to work in shipyards, roads, and other
public works, abandoning agriculture,
industry, and commerce.
-Slavery, Polo
 
            Third, Spain did not protect the
people against foreign invaders and
pirates.  With no arms to defend
themselves, the natives were killed, their
houses burned, and their lands destroyed.  -Dependency on game of chance, Easy of
As a result of this, the Filipinos were forced
to become nomads, lost interest in
cultivating their lands or in rebuilding the
industries that were shut down, and simply
became submissive to the mercy of God.
-Bahala na ang Diyos, Lack of unity,
Insufficient capital, Ineffective protection
from the government
 
            Fourth, there was a crooked system
of education, if it was to be considered
an education.  What were being taught in
the schools were repetitive prayers and
other things that could not be used by the
students to lead the country to progress.  object of their labor was removed and they
There were no courses in Agriculture,
Industry, etc., which were badly needed by
the Philippines during those times.
-Obsolete education / Maleducation,
Insufficient resources and less useful
knowledge
 
            Fifth, the Spanish rulers were a bad
example to despise manual labor.  The
officials reported to work at noon and left
early, all the while doing nothing in line
with their duties.  The women were seen
constantly followed by servants who
dressed them and fanned them – personal
things which they ought to have done for
themselves
-Negligence in their work, Public office is a
public trust, Yaya system, Corruption
 
            Sixth, gambling was established and
widely propagated during those times. 
Almost every day there were cockfights,
and during feast days, the government
officials and friars were the first to engage
in all sorts of bets and gambles.
go lucky attitude
 
            Seventh, there was a crooked
system of religion.  The friars taught the
naïve Filipinos that it was easier for a poor
man to enter heaven, and so they preferred
not to work and remain poor so that they
could easily enter heaven after they died.
-Religion is the opium of society
 
            Lastly, the taxes were extremely
high, so much so that a huge portion
of what they earned went to the
government or to the friars.  When the
were exploited, they were reduced to
inaction.
-Lack of interest, Lack of perseverance,
Payment of unconscionable mandatory
contribution to the government.
 
COCKFIGHTS AND ENGKANTOS
Despite the absence of conventional
evidence, it can be argued that the
circumstances of an imperial conquest led
by a priestly caste impressed upon the
natives a veritable “SPIRITUAL INVASION” a
massive intrusion of Hispanic spirit-beings
into the islands.
Commonly used words in the contemporary
Filipino spirit-world include:
Engkanto,  engkantu  or engkanto,
referring to a generic spirit-being,  a word
derived from encanto(charm/
enchantment/spell) or encantado
(encahanted); dwende from duende (elf)
multo or murto ( meaning ghost) from
muerto (dead) malign ( an evil spirit) from
malign ( malicious/ malignant) kapre( a dark
hairy, otherworldly giant) from cafre ( kaffir)
santilmo (  a spirit or soul in the appearance
of fire) from fuego  de santelmo (  Saint
elmo’s fire)  sirena (sea nymph) from sirena
( mermaid) ,  tag-lugar ( environmental
spirit) in a lugar ( place, spot or site).
The features and qualities ascribed to these
imagined preternatural   entities are
particular revealing, the first in the list being
an exemplary case.
Engkantos are said to be romantically
attracted to a brown-skinned girl or boy.
They are said to indulge in alliance with
mortal beings. Engkanto belief had
significance other than as trope, for to the
natives, the engkanto represented a “real”
entity in the spirit world.
The prevailing orthodoxy encouraged the
popularity of ensalmadores (caste of spells)
and saludadores (healers) in the 17th and
18th centuries.  They use magical objects
and performed incantatory rituals whose
formula (ensalmos) were culled from the
drama of the crucifixion- practices treated
indulgently by the Inquisirion.
calle dit juego de gallos- a source of fun
said to have been used to enticerecalcitrant
indios to join the colonial settlements.
Gambling especially in the cockfight, was a
visual and thrilling display of the clash of
power ealms.  The language of the ritual
game simplified the cock’s colors into either
red (pula) or white (puti), the first referring
to the superior bird, the second to the
inferior.
RED –superiority
WHITE- death and defeat
Under Spanish colonial rule, the popularly
of cockfighting (like the prevalence of the
anting-anting amulets widely used in the
pit) could be attributed to the game’s subtle
subversion of the dominant colonial order.
Social scientists say cockfighting is popular
in the Philippines because it reflects the
national passion for brevity or a quick
payoff, the trait of ningas
cogon (cogon being a wild grass that burns
ferociously and quickly). 
The phrase “ningas cogon” is actually a
Filipino idiom which describes someone
who is only doing well, in whatever it is that
they're doing, during the beginning. It
figuratively means that the individual is
unable to maintain the quality of his/her
work any better than a Cogon grass
maintains its burn (ningas).

CREATION OF CULTURAL MINORITY

Isang lahi, isang bansa,isang tadhana,- one
race, one nation,one destiny.

These Filipinos used to be called ethnic

minorities because their ancestors resisted
assimilation into the Spanish and American
empires and therefore retained more of the
culture and customs of their ethnos or
“tribe” than their colonized brothers who
eventually came to outnumber them.
Isneg settled in the Cagayan VALLEY in
1518. FOTOL is the modern Pudtol, Apayao
and it was until recently inhabited by
people who speak the Isneg language- that
is, by Filipinos who have come to be called a
cultural minority- while the Ibanag-speaking
natives of Cagayan who descended from
Yringan, Siriban and Tuliao are simply called
Filipinos.
People are divided in three language
groups at that time:
1.      Lower Cagayan Valley spoke
Ibanag
2.      Coastal plain along the south china
sea Ilocano
3.      Those in the mountains in
between, Isneg.
Rizal’s Abandonment of Assimilation - Jaen
and Rizal's withdrawal from La Solidaridad
was caused by disagreement in ideals.  This
left Del Pilar to manage the newspaper.  (natives)
many believed that it would be better to
part of a new organization with one goal
than have personal goals.
ANATOMY OF THE ANTI-HERO
“Paint my picture truly like me and not
flatter me at all, but remark all these
rughnesses, pimples, warts, and everything
as you see me” Oliver Cromwell
 
A starting anatomy of the hero is offered in
“the first Filipino” by Leon Maria Guerrero
and in “Rizal From Within” by Ante Radiac.
Radiac- emphasis on his formative years,
and has clinical fascination
- Rizal is “a mystery still tobe
revealed” a sphinix when even in the
impulsive confessions of his youth
Guerrero- opus is magnum.  It’s a massive
to me has 24 pages of bibliographical
references, study is basically an extended
essay and a tentative one.
-sees Rizal as the first man to
use the term Filipino in its present
sense, and stresses the role in the
revolution- also paints a cruel picture
of Rizal sitting comfortably in a ships
cabin
FILIBUSTERO, RIZAL AND THE MANILAMEN
OF THE NINETEENTH CENTURY
Keyword: Cavite Mutiny, Revolution,
Filbustero, migrant workers, Cuba
Filibusterismo –it rather means a
dangerous patriot who will soon be
hanged, or presumptuous fellow.
-Is a very little known in the
Philippines-to render suspect of
revolutionary activities. Educated
 
El Filibusterismo- Cavite Mutiny
The colonial state’s maneuver of implicating
members of the secular clergy as leading as
separatist uprising and executing Mariano
Gomez, Jose Burgos, and Jacinto Zamora
made filibuster a terror-filled word.  The
members of the native elite who actually
planned the failed revolution- Maximo
Inocencio, Crisanto de los Reyes and
Enrique Paraiso were condemned to death.
1872 onward the term filibuster which
made an impression on Rizal even as a lad,
remained in circulation among the native
elites. Noli Me Tangere, 1887 which
describes the injustices suffered by Don
Rafael, Crisostomo Ibarra’s father, a just
man who was accused of being filibuster
and presumed guilty with neither evidence
nor trial.
 
Filibustero- as someone who works for
separation of our overseas provinces.
Manilamen- were usually the steermers or
quarter masters, on American sailing ships
in the pacific, Manilamen settled in Hawaii
by the 1850’s
 
The last Galleon trade sailed from manila
for Acupulco Mexico in 1811  returning to
Philippines in 1885. 1840’s Manilamen
sailors were involved in the wailing
industry, both in the arctic and in the
pacific.
Conclusion: Rizal, as writer in exile nonetheless
used the image of the filibuster to conjure a
possibly explosive end Spanish rule in the
Philippines, however in making Simoun’s
appearance that of a foreigner’s Rizal could
have but did not model this spectro mundial on
the Manila men who had roamed the seas, and
certainly not on their sense of adventure and
revolutionary potential.