ZAMBOANGA DEL SUR PROVINCIAL

GOVERNMENT COLLEGE

COURSE PACKET
In

(GE 106) THE LIFE AND WORKS OF JOSE RIZAL

Prepared By:

General Education
Instructors

2020

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 Letter to the Students

My Dear Students,
st
Welcome to the 1 Semester at Zamboanga del Sur Provincial Government
College. I hope that your days was filled with great quality time and special
memories together with your loved ones at home despite the ongoing COVID-
19 pandemic that we are experiencing today. To introduce myself, I am Sir.
_________you’re The Life and Works of Jose Rizal
instructor for this semester and I am looking forward for your cooperation in
this school year. Now lets get our hopes up and make this a fruitful year for
you filled with learning.
Now I should say this to you my dear student that this course packet is very
relevant to you as this includes all the concepts, ideas, information, facts and
activities that will cater your educational knowledge of our beloved Hero Jose
Rizal. I advise you to make sure that you notice and answer the learning
materials being provided to you in this humble module then finish and pass it
on time as it is your requirement and responsibility to this course as a good
student.
So give your very best, work hard, and study well on this module as this can
be for the betterment of your future.
And lastly, I would like to share you this quote:

“Do not wait to strike till the iron is hot; but make it hot by striking.”

Sincerely yours,

___________________________

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 Table of Contents

Contents Page number

Cover page 1
Preface/Letter to the Students 3
Table of Contents 4
Course Outline 5-6
Week 1
Chapter 1: Introduction 7
Rizal Law/Republic Act No. 1425 7-9
Veneration Without Understanding 9-10
Why Jose Rizal is the National Hero? 11
Was Rizal an American Sponsored Hero? 12-13
What made Rizal our Foremost National Hero and
Why? 13
Week 2
Chapter 2: Rizal and Hist Times (The Early
19th Century) 19
The Global Context: The Three Great Revolutions 19-22
The Rise of Social Sciences 22
The Church in the 19th Century 22-23
Other Factors Facilitating the Growth of
Nationalism 23-28
Union of Church and State 28-30
Week 3
Chapter 3: Birth, Ancestry, and Childhood
Days 35
Family Tree and Ancestry 35
Childhood Days 36
The Hero’s First Teacher 37
Jose Goes to Biñan 37-40
Week 4
Chapter 4: Rizal’s Trips Abroad 47-56
Week 5
Chapter 5: Rizal’s Exile, Trial, And Death 60
Exile in Dapitan 60-63
Trial and Death 63-64
Week 6
Chapter 6: The Intellectual Legacy of the
Noli Me Tangere and The El Filibusterismo 68-72
Week 7
Chapter 7: The Philippines: A Century Hence 78-79
Week 8
Chapter 8: Rizal’s Letter: To The Young
Women of Malolos 82-88
Week 9
Chapter 9: Rizal’s Poem: Sa Aking Mga
Kababata 91-92

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 The Life and Works of Jose Rizal
st
1 Semester School Year 2020-2021

COURSE CODE: GE104

COURSE TITLE: The Life and Works of Jose Rizal
COURSE DESCRIPTION: As mandated by Republic Act No. 1425, this course covers the life and
works of the country’s national hero, Jose Rizal. Among the topics covered are Rizal’s
biography and his writings, particularly the novels Noli Me Tangere and El Filibusterismo,
some of his essays, and various correspondences

UNIT CREDIT: 3 Units (3 hours/week)

PREREQUISITE: None
CO- REQUISITE: None

OUTLINE OF TOPICS

Chapter 1: Introduction
 Rizal Law or Republic Act No. 1425
 Veneration Without Understanding
 Why Jose Rizal is the National Hero?
 Was Rizal an American Sponsored Hero?
 Who Made Jose Rizal our Foremost National Hero? And Why?

Chapter 2: Rizal and His Times (The early 19th Century)

 The Global Context: The Three Great Revolutions
 The Rise of Social Sciences
 The Church in the 19th Century
 Other Factors Facilitating the Growth of Nationalism
 Union of Church and State

Chapter 3: Birth, Ancestry, and Childhood Days

 Family Tree and Ancestry
 Childhood Days
 The Hero’s First Teacher
 Jose Goes to Biñan

Chapter 4: Rizal’s Trips Abroad

Chapter 5: Rizal’s Exile, Trial, and Death

 Exile in Dapitan
 Trial and Death

Chapter 6: The Intellectual Legacy of the Noli Me Tangere and El Filibusterismo

Chapter 7: The Philippines: A Century Hence

Chapter 8: Rizal’s Letter: To The Young Women of Malolos

Chapter 9: Rizal’s Poem: Sa Aking Mga Kababata/Kabata

GRADING SYSTEM
Activity - 15%
Prelim Exam - 20%
Midterm Exam - 25%
Final Exam - 40%
100%

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To my students:
You are now about to start the lessons for Week 1. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapters below.

CHAPTER 1: INTRODUCTION

OVERVIEW OF LESSON

As mandated by Republic Act No. 1425, this course covers the life and works of the
country’s national hero, Jose Rizal. Among the topics covered are Rizal’s biography
and his writings, particularly the novels Noli Me Tangere and El Filibusterismo, some
of his essays, and various correspondences.

Lesson 1. Rizal Law or Republic Act No. 1425

An Act to Include in the Curricula of all Public and Private Schools, Colleges and
Universities courses on the Life Works and Writings of Jose Rizal, particularly his
novels NOLI ME TANGERE and EL FILIBUSTERISMO, Authorizing the Printing and
Distribution Thereof, and for Other Purposes.

SEC.1
Courses on the life, works and writings of Jose Rizal, particularly his novels 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 translations 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 regulations of
this Act. The Board shall promulgate rules and regulations providing for the
exemption of students for reason 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.

SEC.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 expurgated editions of the Noli Me
Tangere and El Filibusterismo, as well as 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

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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.

SEC.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 the Barrio Councils throughout the
country.

SEC.4
Nothing in this Act shall be construed as amending or repealing section nine hundred
twenty-seven of the Administrative Code, prohibiting the discussion of religious
doctrines by public school teachers and other persons engaged in any public school.

SEC.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.

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

Facts about the Rizal Law:

- Sponsored by Claro M. Recto and Jose P. Laurel

- Signed by Ramon Magsaysay
- Enacted on June 12 1956 and would take effect on August 16 1656.
- A law that made the study of the life, works and writing of Jose Rizal compulsory in
all schools in the Philippines
- It was meant to honor Rizal and other heroes.
- It requires the curricula of private and public schools, Colleges and Universities
courses to include the Life, Works and Writings of Rizal, particularly his Novels, Noli
Me Tangere & El Filibusterismo.
- Preamble on this Act.
[Link] is a need for a re-dedication to the details of freedom and nationalism for
which our heroes lived and died
b. We can recall with special fondness and devotion and their lives and works that
have shaped the national character.
Lesson 2. Veneration Without Understanding

When we open the pages of history books in the Philippines, it is not surprising to
see texts about the martyrdom of our most celebrated hero– Dr. Jose Rizal. In fact, it
seems that his name already occupied a permanent and prominent place in every
publication that has something to say about the Philippines.

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 Truthfully, there is nothing wrong about immortalizing Rizal and his heroism in
books and literatures read by several generations of Filipinos and non-Filipinos.
Probably, most writers deemed that doing such is a fitting way of paying respect and
gratitude to his contributions and sacrifices for the benefit of the Filipino people and
of our nation. It’s just unfortunate that in trying to present him as an icon of heroism,
he was placed in a pedestal that became too tough for Juan dela Cruz to reach.

The national revolution that we had in our country from 1896 to 1901 is one
period when the Filipino people were most united, most involved and most spirited to
fight for a common cause—freedom. While all aspects of Jose Rizal’s short but
meaningful life were already explored and exhausted by history writers and
biographers, his direct involvement in the Philippine Revolution that broke out in
1896 remains to be a sensitive and unfamiliar topic.

Historians cannot deny that Rizal played a major part in the country’s struggle
for reforms and independence. His writings, particularly the Noli me Tangere and El
Filibusterismo were viewed as the guiding force for other patriots to rally for the
country’s cause. While most of us believed that Rizal dedicated his life and labor for
the cause of the revolution and venerated him to a certain extent, a brave historian
rose up and went against the tide by making known to the public his stand that Rizal
was NOT an actual leader of the Philippine Revolution. While most of his
biographers avoided this topic, it is important to note that this greatest contradiction
in Rizal made him more significant than ever
.
In his Rizal Day lecture in 1969 entitled “Veneration without Understanding,”
Prof. Renato Constantino tried to disclose the real Rizal and the truth of his heroism
stripping off the superficial knick-knacks adorned on him by hagiographers and hero-
worshippers.

The very striking fact that Constantino forwarded was the notion that Rizal was
not a leader of the Philippine Revolution, but a leading opponent of it. Accordingly,
in the manifesto of 15 December 1896 written by Rizal himself which he addressed
to the Filipino people, he declared that when the plan of revolution came into his
knowledge, he opposed its absolute impossibility and state his utmost willingness to
offer anything he could to stifle the rebellion. Rizal thought of it as absurd, and
abhorred its alleged criminal methods.

Rizal in his manifesto put into premise the necessity of education in the
achievement of liberties. Most importantly he believed that reforms to be fruitful
must come from above and that those that come from below are shaky, irregular,
and uncertain.

Rizal’s weakness for this matter was his failure to fully understand his people.
He was unsuccessful in empathizing with the true sentiments of the people from
below in launching the armed rebellion. He repudiated the revolution because he
thought that reforms to be successful should come from above. It could be
understandable that the hero thought of such because it was the belief of the
prevailing class to which Rizal belonged. It is also possible that Rizal disproved the
revolution due to his belief that violence should not prevail. In this case, Rizal
unintentionally underestimated the capacity of those from below to compel changes

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and reforms.

This hesitation of Rizal against the revolution was supported by Dr. Pio
Valenzuela’s 1896 account of the revolution after he was sent by Andres Bonifacio to
Dapitan to seek Rizal’s opinion and approval in launching an armed rebellion against
the Spanish administration. In September 1896, Valenzuela before a military court
testified that Rizal was resolutely opposed to the idea of a premature armed rebellion
and used bad language in reference to it, the same statement was extracted from
him in October 1896, only that he overturned that it was Bonifacio, not Rizal, who
made use of foul words.

However, Valenzuela after two decades reversed his story by saying that Rizal
was not actually against the revolution but advised the Katipuneros to wait for the
right timing, secure the needed weapons and get the support of the rich and
scholarly class. Valenzuela recounted that his 1896 statements were embellished
due to duress and torture and it was made to appear that in his desire “not to
implicate” or “save” Rizal, testified that the latter was opposed to the rebellion. This
turn of events put historians into a great confusion, making Rizal’s stand over the
Philippine Revolution, controversial and debatable, making him both hero and anti-
hero.
Constantino, in reality did not disrobe Rizal the merit he deserves, what he did
was a critical evaluation of Rizal as a product of his time. He pointed out that even
without Rizal, the nationalistic movement would still advance with another figure to
take his place because it was not Rizal who shaped the turn of events but
otherwise. Historical forces untied by social developments impelled and motivated
Rizal to rose up and articulate the people’s sentiments through his writings. In fact,
the revolution ensued even Rizal disagreed with it. Finally, Constantino argued that
to better understand the
hero, we should also take note of his weaknesses and learn from them.

Lesson 3. Why Jose Rizal is the National Hero?

In many countries in the world, the Hero is almost chosen as the one who was
leading a revolution. We can mention Vladimir Lenin of Russia, Mao Tse-Tung (Mao
Zedong) of China, Ho Chi Minh of Vietnam and George Washington of the United
States.

In the Philippines our national hero, Jose Rizal was not a man of war/revolution but a
man of peace. Why not Bonifacio, considering that he led the revolution of 1896
against Spain? Who chose Rizal to be our country's national hero?

It has always been a heated argument on who deserves to be called Philippine’s

national hero, Dr. Jose Rizal or Andres Bonifacio?

Recommended by the US Governor Taft

The Americans through the American Governor William Howard Taft recommended
to the Philippine Commission, which was sponsored by the US, to declare Jose Rizal
as a national hero for the Filipinos. The Americans recommended Rizal because of
the fact that he was executed by the Spaniards and of his peaceful way to achieve

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liberty. Unlike Andres Bonifacio whose desire to achieve independence for his native
land required armed approach.

Factors that contributed to Rizal's acceptability as the official hero of the Philippines
according to Renato Constantino:

 Rizal was already dead at the time the Americans began their aggression in
the Philippines.
 No embarrassing anti-American quotations could ever be attributed to Rizal.
 Rizal's dramatic martyrdom had already made him the symbol of Spanish
oppression.

In making Rizal as the Filipino national hero, a number of conclusions can be drawn
(Guerrero, 1998)

 Since the Filipinos love peace, they have chosen to magnify a man of peace
above men of war
 Because Filipinos are lovers of freedom and justice, they have given their
worship to a man who gave up all comforts and pleasures of peace for their
sake; and
 Filipino prize virtue more than victory, and sacrifice above success.

“I die without seeing the dawn brighten over my native land. You who have it to see,
welcome it and forget not those who have fallen during the night!” – José Rizal

Lesson 4. Was Rizal an American Sponsored Hero?

Based on Lesson 3 we now knew that it was Governor William Howard Taft who
in 1901 suggested to the Philippine Commission that the Filipinos be given a national
hero.
Theodore Friend in his book Between Two Empires, says that Taft “with other
American colonial officials and some conservative Filipinos, chose him as a model
hero over other contestants – Aguinaldo too militant, Bonifacio too radical, Mabini
unregenerate.” This decision to sponsor Rizal was implemented with the passage of
following Acts of the Philippine Commission: (1) Act. No. 137 – which organized the
politico-military district of Morong and named it province of Rizal “in honor of the
most illustrious Filipino and the most illustrious Tagalog the islands had ever known,
“(2) Act. No. 243 which authorized a public subscription for the erection of a
monument in honor or rizal at the Luneta and (3) Act. No. 346 which set aside the
anniversary of his death as a day of observance.

The reason for the enthusiastic attitude becomes clear in the following appraisal
of Rizal by Forbes: Rizal never advocated independence, nor did he advocate
armed resistance to the government. He urged reform from within by publicity, by
public education and appeal to the public conscience.

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

Several factors contributed to Rizal’s acceptability to the American as the official

hero of the Filipinos. In the first place, he was safely dead by the time the American
began their aggression. No embarrassing anti-American quotations could ever be
attributed to him. Moreover, Rizal’s dramatic martyrdom had already made him the

symbol of Spanish oppression. To focus attention on him would serve not only to
concentrate Filipino hatred against the erstwhile oppressor, it would also blunt their
feelings of animosity toward the new conquerors against whom there was still
organized resistance at that time. His choice was a maters stroke by the Americans.
The honors bestowed on Rizal naturally appreciated by the Filipinos who were proud
of him.

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

It may be argued that humiliation of a second colonization, we as a people felt that

the need to a super hero to bolster the national ego and we therefore allowed
ourselves to be propagandized in favor of acceptable to the colonizer. But that as it
may, certainly it is now time for us to view Rizal with more rationality and with more
historicity. This need not alarm anyone but the blind worshipper. Rizal will still
occupy a good position in our national pantheon even if we discard hagiolatry and
subject him to a more mature historical evaluation.
A proper understanding of our history is very important to us because it will serve to
demonstrate how our present has been distorted faulty knowledge of our past. By
unraveling the past we become confronted with the present already as future. Such a
re-evaluation may result in a down-grading of some heroes and even a discarding of
others. It cannot spare even Rizal. The exposure of his weaknesses and limitations
will also mean our liberation, for he has, to a certain extent become part of the
superstructure that supports presents consciousness. That is why a critical
evaluation of Rizal cannot but lead to a revision of our understanding of history and
of the role of the individual in history.

Orthodox historians have presented history as a succession of exploits of eminent

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

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Lesson 5. Who Made Jose Rizal Our Foremost National Hero? & Why?

No Single person or group of persons we’re responsible for making the Greatest
Malayan the number of one hero of his life. Rizal himself, his own people and the
foreigners together contributed to make him the greatest hero and martyr of his
people.

1. He is our greatest national hero because as a towering figure in the Propaganda

Movement, he took an “admirable part” in that movement which roughly covered the
period of 1882-1896

2. No Filipino has yet been born who could equal or surpass Rizal as a person of
distinguished valor/enterprise in danger, or fortitude in suffering.

3. He is a man honored after death by public worship because of exceptional service

to mankind.

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

EXERCISE No. 1

1. Is the Rizal Law really necessary for you as a student?(10pts.)

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2. What was the purpose of the enactment of the Rizal Law?(10pts)

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3. What does a hero mean to you? Besides our National Hero, who do you
consider as your personal hero and why?(10pts.)
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4. What is your interpretation of Renato Constantino’s “Veneration Without
Understanding”?(10pts.)
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5. Identify Renato Constantino’s point of view on the said topic and explain.
(10pts.)
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6. How do our hero Jose Rizal compare to the heroes of other countries?(10pts.)
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7. What is your opinion about Rizal being an American Sponsored Hero?(10pts.)
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8. Do you think that it is justifiable for Rizal to be called and American

Sponsored Hero? Why or Why not?(10pts.)
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9. Do the Americans have the right to choose our National Hero during those
times? Why?(10pts.)
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10. Aside from Rizal as our foremost National Hero, is there another person you
wanted to become our National Hero? Explain.(10pts.)
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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. Jose Rizal: Text and Selected Readings

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto

2. [Link]
3. [Link]
4. [Link]
5. [Link]
6. [Link]
%E2%80%9CVeteiaiot%20e:-hou-%20Utdeis-atd:tg%E2%80%9D%20:s%20at%20essa.%20fis-
%20de.:oeied,a%20ohap-ei%20:t%20-he%20boo1%20D:sset-%20atd%20Cout-eihCotso:oustessw

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To my students:
You are now about to start the lessons for Week 2. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 2: Rizal and His Times

OVERVIEW OF LESSON

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 19 th 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.

DEVELOPMENT OF THE LESSON

Lesson 1. The Global Context: The Three Great Revolutions

Conversely, one cannot fully understand Rizal’s thought without

understanding the social and political context of the 19 th century. Social scientists
marked the 19th century as the birth of modern life as well as the birth of many
nation-states around the world. The birth of modernity was precipitated by three
great revolutions around the world: the Industrial revolution in England, the French
Revolution in France and the American Revolution.

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

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middle of the eighteenth century and the middle of the nineteenth; something that
might almost be called an agricultural revolution, with a concomitant development of
agricultural industries and domestic as well as foreign trade (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 19 th century (Maguigad
& Muhi 2001: 46; Schumacher 1997: 17).
Furthermore, the fast tempo of economic progress in the Philippines during
th
the 19 century facilitated by Industrial Revolution resulted to 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 mestizos rose 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 Suez Canal opened shorter routes to commerce. Faster means of
communications enable people to have better contacts for business and trade. This
resulted to closer communication between the Philippines and Spain and to the rest
of the world in the 19th century (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, 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

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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 volunteer
doctor there in order for him to observe the revolution. The divided power of Spain
was triggered by 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 19 th century
the idea that colonized people can gain their independence from their colonizers.
The Americans were able to overthrow their British colonial masters to gain
independence and the status of one free nation-state. This significant event had
reverberated in Europe and around the world and inspired others to follow. Indirectly,
the American Revolution had in a way inspired Filipino reformists like Rizal to aspire
for freedom and independence. When the Philippines was opened by Spain to world
trade in the 19th century, liberal ideas from America borne by ships and men from
foreign ports began to reach the country and influenced the ilustrados. These ideas,
contained in books 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)

Lesson 2. The Rise of Social Sciences

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

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the eighteenth century, in which reason was advocated as the primary source and
legitimacy for authority.

Enlightenment philosophers such Michel de Montaigne, believed that human reason

could be used to combat ignorance, superstition, and tyranny and to build a better
world. Their principal targets were religion (embodied in France in the Catholic
Church) and the domination of society by a hereditary aristocracy.

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

Lesson 3. The Church in the 19th Century

In addition to the three great revolutions, the weakening of the grip of the Catholic
Church of the growing secularalized society of Europe and Spain has implications to
the Philippines. Conversely, the Catholic Church in Europe was a 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 of 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 19 th century
did not decline; instead, it became consolidated after the weakening of civil authority
owing to constant change in political leadership. This means that Filipinos turned
more and more to the friars for moral and political guidance as Spanish civil officials
in the colony became more corrupt and immoral. The union of the Church and State
and the so-called “rule of the friars” or “frailocracy” continued during this period. In
the last decades of the 19 th 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

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influence among the people and thus can shift the allegiance of the Indios from the
friars to the Filipino reformists and leaders. The strengthening power of the friars in
the 19th century has encouraged the nationalists to double their efforts to win the
people to their side.

Lesson 4. Other Factors Facilitating the Growth of Nationalism

The Opening of the Suez Canal

Aside from these three great revolutions and the declining influence of the Church
during this period, there were also other factors that facilitated the growth of
nationalistic aspirations of 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.

The Democratic Rule of Gov. Gen. Dela Torre

The first-hand experience of what it is to be liberal came from the role modeling of
the first liberal governor general in the Philippines—Governor General Carlos Ma.
Carlos 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 19 th century. De la
Torre’s liberal and pro-people governance had given Rizal and the Filipinos during

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

The Cavite Mutiny and the Martyrdom of GOMBURZA

Two historical events in the late 19 th 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

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innocent and were executed because they championed Filipino rights. Among those
in the crowd who resented the execution was Paciano, the older brother of Jose
Rizal, who inspired the national hero to follow the cause of the three priests. Rizal
dedicated his novel Noli Me Tangere to GOMBURZA to show his appreciation to the
latter’s courage, dedication to Filipino rights, and sense of nationalism.

Discontent with Spanish Institutions

Spain introduced into the country mechanisms or institutions to enable the colonial
government in the country to comply with its obligations of supporting the Church’s
mission of Christianizing the natives and to contribute to the Spanish King’s
economic welfare. These institutions include the encomienda, the polo or forced
labor and the tributo or tribute. The tribute consisted of direct (personal tribute and
income tax) and indirect (customs duties and the bandala), taxes, monopolies
(rentas estancadas) of special crops and items as spirituous liquors (1712-1864),
betel nut (1764), tobacco (1782-1882), explosives (1805-1864), and opium (1847)
(Agoncillo 1990: 81). These colonial systems also became the major sources of
discontent of many indios during the Spanish period. Because of the oppressive
nature of these systems, many revolts and uprisings erupted in various parts of the
country which contribute tod the weakening of the Spanish rule in the 19th century.

The Tribute or Tributo

As a sign of vassalage to Spain, the Filipino paid tribute to the colonial government
in the island (Zaide 1999: 107). In July 26, 1523, King Charles V decreed that
Indians who had been pacified should contribute a “moderate amount” in recognition
of their vassalage (Cushner 1979: 101). In theory the tribute or tax was collected
from the natives in order to defray the costs of colonization and to recognize their
vassalage to the king of Spain (Ibid). From the point of view of the Catholic Church,
tribute could be extracted from the natives only if it was used primarily for the work of
Christianization like the building of churches in the colony, support for missionaries,
and so on. But from the point of view of the natives, the payment of the tribute was,
however, seen as a symbol of acceptance of their vassalage to Spain.

Miguel Lopez de Legazpi was first to order the payment of tribute, both in the
Visayas and Luzon. His successors followed this practice. As mentioned above,
the buwis (tribute) during this period consisted of two types: the direct taxes which
came from personal tribute and income tax, and indirect taxes which were collected
from customs duties and bandala taxes, monopolies (rentas escantadas) of special
crops and items (Agoncillo 1990: 81).

The tribute or buwis was collected from the natives both in specie (gold or
money) and kind (e.g. rice, cloth, chicken, coconut oil, abaca, etc.). The King of
Spain preferred the payment of gold but the natives paid largely in kind. That was
why King Philip II was annoyed upon knowing that most of the tributes in the colony
was paid in kind (Cushner 1979: 104). In the 1570s, the tribute was fixed at
eight reales (1 real=121/2 centavos) or in kind of “gold, blankets, cotton, rice, bells”
and raised to fifteen reales till the end of the Spanish period. Until the mid-nineteenth
century, the Filipinos were required to pay the tribute of 10 reales; 1 real diezmos
prediales (tithes), 1 real town community chest, 3 reales of sanctorum tax for church
support or a total of 15 reales (Agoncillo 1990: 1-82).

In addition, a special tax called bandala was also collected from the natives. Coming
the word mandala ( a round stack of rice stalks to be threshed), bandala is an annual
enforced sale or requisitioning of goods, particularly of rice or coconut oil, in the case
of Tayabas. If not paid, outright confiscation of goods or crops if this tax is not paid or
paid only in promissory notes. This type of tax is so oppressive that it sparked a

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revolt in 1660-61. In November 1782, bandala was abolished in provinces of Tondo,
Bulacan, Pampanga, Laguna, Batangas, Tayabas and Cavite since natives refused
to plant rice and other crops because of this tax (Agoncillo 1990: 82).

By 1884, the tribute was replaced by the cedula personal or personal identity paper
which resembles with the present community or residence tax today. Everyone,
whether Filipino or other nationalities, over eighteen years of age, was required to
pay this kind of tax (Ibid.: 83).

The intended effect of the tribute was primarily to advance the Christianization of the
natives in the archipelago. The unintended effect however was exploitation of the
natives at the hands of some abusive Spaniards in the collection of this tribute. Due
to its lack of uniformity and fixed policy in collecting tribute in the beginning, many
natives complained of paying taxes beyond legal prescription. Says Renato
Constantino, “The tribute-collectors—alcaldes, mayors, encomenderos,
gobernadorcillos, and cabezas—often abused their offices by collecting more than
the law required and appropriating the difference” (Constantino 1975: 51).

The Encomienda

Another colonial system that is intimately connected with the tribute is

the encomienda system. The word “encomienda” comes from the Spanish
“encomendar” which means “to entrust.” The ecomienda is a grant of inhabitants
living in particular conquered territory which Spain gave to Spanish colonizer as a
reward for his services (Zaide 1987: 76). It is given by the king of Spain as gesture of
gratitude to those who assisted him in colonizing the Indies. In the strict sense, it is
not a land grant but a grant to exercise control over a specific place including its
inhabitants. This includes the right for the encomendero (owner of encomienda) to
impose tribute or taxes according to the limit and kind set by higher authorities
(Agoncillo 1990: 84). In exchange for this right, the encomendero is duty-bound by
law to (1) defend his encomienda from external incursions, (2) to keep peace and
order, and (3) to assist the missionaries in evangelizing the natives within his territory
(Ibid).

The encomiendas during the Spanish period were of two kinds—the royal and
private. The royal encomiendas which consisted of big cities, seaports, and
inhabitants of regions rich in natural resources were owned by the king. The
private encomiendas were owned by private individuals or charitable institutions
such as the College of Santa Potenciana and the Hospital of San Juan de Dios
(Zaide 1987:76). By 1591, a total of 257 encomiendas with a total population of over
600,000 were created by the Spanish king in the Philippines (31 royal and 236
private). The encomienda system lasted a little longer and finally ended in the first
decade of the 19th century (Zaide 1987: 77).
Like the tribute, the encomienda system is one of the major sources of discontent of
the natives against the Spanish rule. This system has empowered the
Spanish encomiendero to collect tribute or taxes according to his whim or desire.
Because there was no systematic taxation system in the colony,
the encomiendero has the option to collect the tribute in gold, cash, or kind. When
gold was abundant and money was scarce, he demanded cash or reales;
when reales were plentiful and there was scarcity of gold, they asked for gold, even
when the poor Filipinos were coerced to buy them. During bumper harvests, he
demanded products like rice, tobacco or even all of the Filipino possessions, and
they were forced “to travel great distances” to try to buy them at high rates.
The encomiendero has indeed become abusive because of his discretionary power
to collect taxes within his jurisdiction. Filipinos who resisted his power were publicly
flogged, tortured or jailed. These unjust collections of taxes within

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the encomienda system became one of the causes of intermittent uprisings in the
Philippines during the Spanish period (Agoncillo 1990: 84-85).

The Polo or Forced Labor

In addition to the tribute, the Polo or forced labor is another Spanish that had created
discontent among the indios during the Spanish times. The word “polo” is actually a
corruption of the Tagalog pulong, originally meaning “meeting of persons and things”
or “community labor”. Drafted laborers were either Filipino or Chinese male mestizos
who were obligated to give personal service to community projects, like construction
and repair of infrastructure, church construction, or cutting logs in forests, for forty
days. All able-body males, from 16 to 60 years of old, except chieftains and their
elder sons, were required to render labor for these various projects in the colony.
This was instituted in 1580 and reduced to 15 days per year in 1884 (Constantino
1975: 51).

There were laws that regulate polo. For instance, the polista (the person who
renders forced labor) will be paid a daily wage of ¼ real plus rice. Moreover,
the polista was not supposed to be brought from a distant place nor required to work
during planting and harvesting seasons (Ibid: 52). Despite restrictions, polo resulted
to the disastrous consequences. It resulted to the ruining of communities the men left
behind. The promised wage was not given exactly as promised that led to starvation
or even death to some polistas and their families. Moreover, the polo had affected
the village economy negatively. The labor drafts coincided with the planting and
harvesting seasons; forced separation from the family and relocation to different
places, sometimes outside the Philippines; and reduction of male population as they
were compelled at times, to escape to the mountains instead of working in the labor
pool (Agoncillo 1990: 83).

Lesson 5. Union of Church and State

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

The union of Church and State also implies the non-payment of all forms of tribute or
taxes by the Catholic Church and members of its clergy. The Church did not pay any
personal or income tax to the government. Instead, the government contributed a
huge amount of the taxes or duties collected from the colony went to the Church for
its evangelization work. Owing to this union, the clergy and friars enjoyed political
influence in the country. In the town, for instance, the parish priest holds immense
power compared to the gobernadorcillo or town mayor. He represented the Spanish
King in his area of responsibility. He supervised local elections, education, charities,
morals and taxation. Until 1762, members of the Church hierarchy like bishops and

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archbishops acted as governors generals in case of vacancy in the gubernatorial
office. Among them were: Archbishop Francisco Francisco de la Cuesta (1719-21),
Bishop Juan de Arrechederra (1745-50), Bsihop Lino de Espeleta (1759-61) and
Archbishop Manuel Antonio Rojo (1761-62) (Zaide 1999: 111).

With today’s doctrine of Separation of Church and State introduced by the

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

Abuses and Immoralities of the Friars

Although not all friars are bad, abusive and immoral friars became a source cause of
people’s disenchantment with the Spanish rule. The Filipino reformists led by Dr.
Rizal hated the abusive friars and wanted them to be expelled from the country as
attested by their “Anti-Friars Manifesto of 1888”:
The bad friars were portrayed by Rizal in his two novels Noli Me Tangere and El
Filibusterismo and by Graciano Lopez Jaena as Fray Botod (Zaide 1999:211). These
bad friars were arrogant, abusive and immoral. They impregnated native women and
sire illegitimate children.
The reformist Marcelo H. Del Pilar parodied the Ten Commandments to ridicule the
friars:
1. Thou shalt worship and love the friars above all.
2. Thou shalt not cheat them of their stipends.
3. Thou shalt sanctify the friar, Sundays or holidays.
4. Thou shalt pawn thyself to pay for the burial of thy father and mother.
5. Thou shouldst not die if thou hast not the money to pay for thine interment.
6. Thou shalt not covet his wife.
7. Thou shalt not steal with him.
8. Thou shalt not accuse him even if thou be called a liar.
9. Thou not refuse him your wife.
10. Thou shalt not deny him your property (Del Pilar in Agoncillo 1990:136-137).

Racial Discrimination
Another area of animosities between Filipinos and Spaniards that led to discontent of
the Spanish rule is racial discrimination. Racial discrimination is a form of social
exclusion where people are prevented from having access to public goods by virtue
of their physical traits. It is an abusive behavior of one race against another. In
colonization, the white colonizers who are Caucasians often down on their colonized
people or natives as inferior by virtue of their skin, height, nose, or physical traits. In
the Philippines, the Spanish authorities regarded the brown Filipino as an inferior
people and derisively called them “Indios” or Indians. This racial prejudice against
native Filipinos existed in the government offices, in the armed forces, in the
universities and colleges, in courts of justice, and in high society (Zaide 1999:
211). Although the laws applied in the colony recognized no difference between
various races, documentary evidence on racism in the Philippines is abundant. A
description of Pardo de Tavera illustrates this racial discrimination in social etiquette:

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The townspeople were obliged to remove their hats when a Spaniard passed, and
this was especially the case if he occupied some official position; if the Spaniard
happened to be a priest; in addition to the removal of the hat the native was obliged
to kiss his hat. No Indian [i.e.,Filipino] was allowed to sit at the same table with a
Spaniard, even though the Spaniard was a guest in the Indian’s house. The
Spaniards addressed the Filipinos [i.e., Spaniards born in the Philippines] by the
pronoun “thou”, and although many of the Spaniards married pure blood native
women, the wives were always looked down on in society as belonging to an inferior
class (de Tavera in Agoncillo 1990: 121).
The friars and some Spanish writers the Filipino race in their writings. They maligned
the indios and degraded them as “neither a merchant nor an industrial, neither a
farmer nor a philosopher”. The Franciscan Fr. Miguel Lucio y Bustamante opined in
his Si Tandang Basio Macunat (Manila, 1885) that the Filipino could never learn the
Spanish language or be civilized: “The Spaniards will always be a Spaniard, and
the indio will always be an indio…The monkey will always be a monkey however you
dress him with shirt and trousers, and will always be a monkey and not human”
(Ibid).
To prove that indios were not inferior people, some talented and intelligent Filipinos
excelled in their chosen fields. Juan Luna excelled in painting. Fr. Jose Burgos in
Theology and Canon Law. Jose Rizal, by surpassing the Spanish writers in literary
contests and winning fame as a physician, man-of-letters, scholar, and a scientist,
proved that a brown man could be as great or even greater than a white man (Zaide
1999:211).
The decline of the Spanish rule in the 19 th century and the popularity of Rizal and his
reform agenda were products of an interplay of various economic, social, political
and cultural forces both in the global and local scale. The three great revolutions,
namely: Industrial, French and American as well the birth of the social sciences and
liberal ideas had gradually secularized societies in the 19 th century and thereby
weakened the influence of religion in people’s mind, especially the well-educated
reformists and ilustrados. The political turmoil in Spain caused by the rapid change
of leadership and struggle between conservatives and liberals had also weakened
the Spanish administration in the Philippines. Although the influence of the Catholic
Church in the 19th century led by the friars had not diminished, the liberal and
progressive ideas of Rizal and the reformists had already awakened the nationalist
sentiment of the natives that soon became the catalyst for political change in the late
19th century.

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

EXERCISE No. 1

Answer the following essay questions.

1. Discuss how the significance of the following revolution to the world and to the
Philippines in the 19th century:

A. Industrial Revolution(10pts.)
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B. French Revolution(10pts.)
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C. American Revolution(10pts.)
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2. Discuss how the following problems and institutions contributed to the growth of
Filipino nationalism and weakening of the Spanish rule:

A. Opening of the Suez Canal (10pts.)

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B. Discontent with Spanish Institutions(10pts.)

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C. Abuses and Immoralities of the Friars(10pts.)

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D. Racial Discrimination(10pts.)
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___________________________________________________________________
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Exercise no. 2

Reflection Paper

1. Is Rizal’s nationalist ideal still applicable to the Philippine situation today?

Why or why not? (50pts.)
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2. Like Rizal during 19th century, what would you do today to address our
country’s problem on corruption and abuse of power?(50pts.)
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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. Agoncillo, Teodoro A. (1990). History of the Filipino People. Quezon City:
Garotech Publishing
5. De la Costa, Horacio (1965). Readings in Philippine History. Manila:
Bookmark.
6. Romero, Ma. Corona ( 1978). Rizal and the Development of National
Consciousness. Quezon

Page | 33
To my students:
You are now about to start the lessons for Week 3. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 3: Birth, Ancestry, and Childhood Days

OVERVIEW OF LESSON

José Rizal was born on June 19, 1861, in Calamba, Philippines. While living in
Europe, Rizal wrote about the discrimination that accompanied Spain's colonial rule
of his country. He returned to the Philippines in 1892, but was exiled due to his
desire for reform. Although he supported peaceful change, Rizal was convicted of
sedition and executed on December 30, 1896, at age 35.

DEVELOPMENT OF THE LESSON

Lesson 1. Family Tree and Ancestry

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Lesson 2. Childhood Days

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 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 entered, 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 8 th child in the Rizal family,
died at the age of three. It was on this occasion that Rizal remembered having shed
real tears for the 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."

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Lesson 3. The Hero’s First Teacher

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

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

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

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

Lesson 4. Jose goes to Biñan

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

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

First Day in Biñan School

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

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

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

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

"Do you know Spanish?"

Page | 36
"A little, sir," replied the Calamba lad.
"Do you know Latin?"
"A little, sir."

The boys in the class, especially Pedro, the teacher’s son laughed at Jose’s
answers.

The teacher sharply stopped all noises and begun the lessons of the day.

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

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

Jose challenged Pedro to a fight. The latter readily accepted, thinking that he could
easily beat the Calamba boy who was smaller and younger.

The two boys wrestled furiously in the classroom, much to the glee of their
classmates. Jose, having learned the art of wrestling from his athletic Tio Manuel,
defeated the bigger boy. For this feat, he became popular among his classmates.

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

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

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.

Early Schooling in Biñan

Jose had a very vivid imagination and a very keen sense of observation. At the age
of seven he traveled with his father for the first time to Manila and thence to Antipolo
to fulfill the promise of a pilgrimage made by his mother at the time of his birth. They

Page | 37
embarked in a casco, a very ponderous vessel commonly used in the Philippines. It
was the first trip on the lake that Jose could recollect. As darkness fell he spent the
hours by the katig, admiring the grandeur of the water and the stillness of the night,
although he was seized with a superstitious fear when he saw a water snake entwine
itself around the bamboo beams of the katig. With what joy did he see the sun at the
daybreak as its luminous rays shone upon the glistening surface of the wide lake,
producing a brilliant effect! With what joy did he talk to his father, for he had not
uttered a word during the night!

When they proceeded to Antipolo, he experienced the sweetest emotions upon

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

When he was nine years old, his father sent him to Biñan to continue studying Latin,
because his first teacher had died. His brother Paciano took him to Biñan one
Sunday, and Jose bade his parents and sisters good-bye with tears in his eyes. Oh,
how it saddened him to leave for the first time and live far from his home and his
family! But he felt ashamed to cry and had to conceal his tears and sentiments. "O
Shame," he explained, "how many beautiful and pathetic scenes the world would
witness without thee!"

They arrived at Biñan in the evening. His brother took him to the house of his aunt
where he was to stay, and left him after introducing him to the teacher. At night, in
company with his aunt’s grandson named Leandro, Jose took a walk around the
town in the light of the moon. To him the town looked extensive and rich but sad and
ugly.

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. He knew by memory the grammars of Nebrija and Gainza. To this
add a severity which, in my judgement I have made of him, which is all I remember."

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

Page | 38
might look in the orchard for a mambolo fruit to eat, 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, 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.

Whenever he remembered his town, he thought with tears in his eyes of his beloved
father, his idolized mother, and his solicitous sisters. Ah, how sweet was his town
even though not so opulent as Biñan! He grew sad and thoughtful.

While he was studying in Biñan, he returned to his hometown now and then. How
long the road seemed to him in going and how short in coming! When from afar he
descried the roof of his house, secret joy filled his breast. How he looked for pretexts
to remain longer at home! A day more seemed to him a day spent in heaven, and
how he wept, though silently and secretly, when he saw the calesa that was flower
that him Biñan! Then everything looked sad; a flower that he touched, a stone that
attracted his attention he gathered, fearful that he might not see it again upon his
return. It was a sad but delicate and quite pain that possessed him.

Page | 39
 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

EXERCISE No. 1

Making Comparisons

1. Make yourself your own family tree and compare it to Rizal’s

family tree. (50pts.)

Page | 40
 Exercise no. 2

Essay.

1. Before Jose Rizal was sent to school, how well was his childhood under the
care of his mother?(10pts.)
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2. How can you relate Rizal’s childhood to yours?

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3. How did Rizal fare when he was finally sent to school?

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Page | 41
 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. [Link]
5. [Link]

Page | 42
 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021
Preliminary Examination
NAME: _____________________________________ SCORE: ___________

INSTRUCTOR: __________________________SECTION: ________ DATE: ___________

Test I. Identification.

______________________1. One of the sponsors of the Republic Act No. 1425

______________________2. The Republic Act No. 1425 is also known as what?

______________________3. That American Governor that proposed to give us

Filipinos a National Hero.

______________________4. The leader of the that started the Philippine

Revolution in 1896.

______________________5. The person that was sent to meet Rizal in Dapitan

for the purpose of getting advice for the revolution.

______________________6. The Americans regarded Rizal to belong to this

class.

______________________7. The person that disclosed the truth of Rizal and his
heroism.

______________________8. In relation to the answer of number 7. What was

the title of the lecture that he was known for?

______________________9. The person who gave the factors that contributed

to Rizal's acceptability as the official hero of the Philippines.

______________________10. Known as the Greatest Malayan.

Test II. Essay

1. If ever that Rizal did not existed during the Revolution of 1896, what do you
think would have happened to the Philippines at that time? (10pts.)
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________________________________________________________________
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2. Are you in favor of Rizal’s views about the Revolution of 1896? Explain.(10pts.)
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3. Based on the American perspective about making Rizal as our National Hero,
would you have agreed to this? (10pts.)
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4. How powerful was the Church in the Philippines during the Spanish Era?(10
pts.)
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Page | 44
________________________________________________________________
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5. How important is Rizal’s mother in his education and Rizal as a person?

(10pts.)
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To my students:
You are now about to start the lessons for Week 4. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 4: Rizal’s Trips Abroad

OVERVIEW OF LESSON

His studies continued in UST until he was unhappy at the Dominican institution. After
finishing the 4th year of his medical course in UST, Rizal, being disgusted with the
method of instruction in the Dominican-owned University and the racial prejudice of
Dominican professors against Filipino student, decided to study abroad. He
predicted that his decision of studying abroad would not be favored by his parents;
he did not
asked their blessing. And aside from studying in Spain he was on a secret mission.
This mission was to observe keenly the life and culture, languages and customs,
industries and commerce, and government and laws of the European nations in
order to prepare himself in the great task of liberating his oppressed people from the
Spanish tyranny. The course to Spain is the start of Rizal’s travels.

LEARNING COMPETENCIES:

At the end of the lesson, the learner should be able to acknowledge the meaning and
relevance of History, to be able to identify the distinction of primary and secondary
sources, to become knowledgeable about external and internal criticism; all of which
are crucial in studying History itself.

DEVELOPMENT OF THE LESSON

Lesson 1.

DEPARTURE FOR SPAIN

Rizal’s departure for Spain was kept secret to avoid detection by the Spanish
authorities and the friars. Even his own parents did not know because his mother
would not allow him to do so. Only his older brother, his uncle, his sisters Neneng
and Lucia, the Valenzuela family, Pedro Paterno, Mateo Evangelista, the Ateneo
Jesuit fathers, and some intimate friends. The Jesuit priests gave him letters of
recommendation to the members of their Society in Barcelona. He used the name
Jose Mercado. Before his departure he wrote a farewell letter for his beloved parents
and another for his sweetheart Leonor Rivera. On May 3, 1882, Rizal departed on
board the Spanish steamer Salvadora bound for Singapore. With tears in his eyes

Page | 46
and gloom in his heard, he gazed the receding skyline of Manila. He then took his
pencil and paper and sketched it as it vanished in view.

SINGAPORE

(May 3, 1882) During the voyage he carefully observed the people and things on
board the steamer. There were sixteen passengers. He was the only Filipino and the
rest were Spaniards, British, and Indian Negroes. The captain of the ship, Donato
Lecha befriended Rizal. To kill boredom of the voyage, Rizal played chess with his
fellow passengers. He then defeated them many times, for he was a good chess
player. On May 9, the Salvadora docked at Singapore. He then stayed at Hotel de la
Paz and spent two days on a sightseeing soiree of the city. He saw the famous
Botanical Garden, the beautiful Buddhist templates, the busy shopping district, and
the statue of Sir Thomas Stanford Raffles, who was the founder of Singapore.

TO COLOMBO

After days of staying in Singapore, Rizal boarded the ship Djemnah, which was a
French steamer and left Singapore for Europe on May 11. It was a larger and
cleaner vessel which carried more passengers. French was spoken on board and
Rizal attempted to converse with his fellow passengers in French, but he found out
that his book French could not be understood, so he spoke a mixed Spanish-Latin
and with the help sketching on paper. By conversing daily with the French
passengers, he then was able to improve his knowledge of the French language. On
May 17, the Djemnah reached Point Galle, a seacoast town in southern Ceylon.
Rizal was unimpressed by this town. The following day the voyage resumed towards
Colombo, the capital of Ceylon. After a few hours of sailing, Rizal reached the city.
Rizal was amazed by Colombo because of this scenic beauty and elegant building.

THROUGH SUEZ CANAL

From Colombo, the Djemnah continued the voyage crossing the Indian Ocean to the
Cape coast of Africa. Rizal sighted the barren coast of Africa, for the first time, which
he called an ‘inhospitable land but famous’. The next stopover was in Aden. He
found the city, hotter than Manila and was amused to see the camels for it was also
his first time seeing them. From Aden the ship proceeded to the city of Suez, the
Red Sea terminal of Suez Canal. Upon arrival, Rizal disembarked and went
sightseeing. What impressed him most was the beautiful moonlight which reminded
him of Calamba and his family. The Djemnah took five days to traverse the Suez
Canal. Rizal was thrilled because it was his first trip through this canal which was
build by Ferdinand de Lasseps. At Port Said, Rizal landed in order to see the
interesting sights. He was fascinated to hear multi-racial inhabitants speaking a wide
variety of language.

NAPLES AND MARSEILLES

From Port Said, the ship proceeded on its way to Europe. On June 11, Rizal reached
Naples. This city pleased Rizal because of its business activity, its lively people and
its scenic beauty. He was fascinated by the Mouth Vesuvius, the Castle of ST. Telmo
and other historic sights of the city. The night of June 12, the steamer docked at the

Page | 47
French harbor of Marseilles. Rizal bid farewell to his fellow passengers. He visited
the famous Chateau d’lf where Dantes, was imprisoned. He stayed two and a half
days in Marseilles.

BARCELONA

On the afternoon of May 15, Rizal left Marseilles to proceed to Spain via train. He
crossed the Pyrenees and stopped for a day at the frontier town of Port Bou. After
the passport inspection at Port Bou, Rizal continued his trip by rail, finally reaching
Barcelona on June 16, 1882. His first impression of Barcelona was unfavorable. He
thought of it as an ugly, dirty and its residents are inhospitable. Later, he changed his
impression and liked the city. He found it as a great city, with an atmosphere of
freedom and liberalism. He also found its people were open-hearted, hospitable, and
courageous. He enjoyed promenading along Las Ramblas which was the famous
street in Barcelona. Filipinos in Barcelona were some of his classmates in Ateneo,
welcomed him. They gave him a party at café Plaza de Cataluña. After toasts, Rizal
in turn gave them the latest news and gossips in the Philippines. In Barcelona, Rizal
wrote a nationalistic essay entitled “Amor Patrio” which was his first written article on
Spain’s soil. He then sent his article to Basilio Teodoro Moran, publisher of Diariong
Tagalog. Basilio was deeply impressed by the article congratulated Rizal and asked
Rizal to publish more articles. While living in Barcelona, Rizal received bad news
about the cholera outbreak ravaging Manila and the provinces. Many people died
and more were dying daily. Sad news was that his beloved Leonor Rivera was
getting thinner because of the absence of her loved one. Also, Paciano advised Rizal
to continue his medical course in Madrid. Heeding his advice, Rizal left Barcelona in
the fall of 1882 and proceeded to Madrid.

MADRID

On November 3, 1882, Rizal enrolled in the Universidad Central de Madrid. He took

up took courses—Medicine and Philosophy and Letters. Aside from the two major
courses, he also studied painting and sculpture in the Academy of Fine Arts of San
Fernando; he took lessons in French, German, and English under private instructors;
and assiduously practiced fencing and shooting in the Hall of Arms of Sanz y
Carbonell. Rizal lived a simple life in Madrid and knew that he came to Spain to
study and prepare himself for the service of his fatherland. He budgets his money
and time and never wasted a peseta for gambling, wine and women. On Saturday
evening, he visits the home of Don Pablo Ortiga y Rey who lived with his son and
daughter. Don Pablo has been city mayor of Manila. Rizal then had a love affair with
Consuelo Ortiga y Perez, the daughter of Don Pablo. Rizal, being a lonely man in a
foreign country and far from his natal land, was attracted by Consuelo’s beauty and
vivacity. Their love did not flourish because he was still engaged to Leonor Rivera
and a friend of Rizal is also in-love with Consuelo.

FIRST VISIT TO PARIS

On June 1883, Rizal left Madrid to visit Paris. He stayed at the Hotel de Paris but
then moved to a cheaper hotel. Like all tourists, Rizal was charmingly titillated by the
attractive scenery of Paris such as the beautiful boulevards, the Opera House, the

Page | 48
Place de la Concorde, the Arch of Triumph, the Bois de Boulogne, the Madelaine
Church, the Cathedral of Notre Dame, the Column of Vendome, the Invalides, and
the Versailes. Rizal closely observed the French way of life and spending many
hours at the museums. In Spain, he became close with prominent Spanish liberal
and republican Spaniards, who were mostly Masons. Rizal was impressed by the
way the Spanish Masons openly and freely criticized the government policies and
lambasted the friars. In March 1883, he joined the Masonic lodge called Acacia in
Madrid. His reason for joining was to secure Freemasonry’s aid in his fight against
the friars in the Philippines. Later he was transferred to Lodge Solidaridad where he
became a Master Mason on November 15, 1890. Still later, he was awarded the
diploma as Master Mason by Le Grand Orient de France in Paris. After departure for
Spain, things turned from bad to worse in Calamba. Harvests failed on account of
drought and locusts. Also the Dominican-owned hacienda increased the rentals of
the lands cultivated by the Rizal family. Due to these crises, allowances of Rizal
were many times late or sometimes never arrived, causing too much suffering to
him. And on November 20, 21 and 22, 1884, Rizal was involved in student
demonstrations. They were fighting for Dr. Miguel Morayta who proclaimed that “the
freedom of science and the teacher”. Such liberal view was condemned by the
Catholic bishops of Spain. On June 21, 1884 Rizal completed his medical course in
Spain. He was conferred the degree of Licentiate in Medicine by the Universidad
Central de Madrid. In the next academic year, he studied and passed al subjects
leading to the degree of Doctor of Medicine. Rizal also finished his studies in
Philosophy and Letters with excellent ratings.

PARIS TO BERLIN

After completing his studies in Spain, Rizal went to Paris and Germany for his
specialization in ophthalmology. He chose this course of medicine because he
wanted to cure his mother’s growing eye ailment. He still hasn’t forgotten his ‘secret
mission’—to observe the customs and lifestyle of the Europeans so that someday he
will render service to his fatherland. In 1885, after completing his studies at Central
University of Madrid, he went to Paris in order to acquire more knowledge in
ophthalmology. He was 24 then. He stopped over at Barcelona, on his way to Paris,
to visit his friend Maximo Viola who is also a medical student and a member of a rich
family in Bulacan. And on the November of that year, Rizal was living in Paris where
he sojourned for about four months. He worked as an apprentice of Dr. Louis de
Weckert, who is a then, a leading French ophthalmologist. And with his master, his
knowledge in ophthalmology improved. While not working at Dr. Weckert’s clinic,
Rizal visited his friends, such as the family of Pardo de Taveras, Juan Luna and
Felix Resurreccion, Hidalgo. Rizal spent many happy hours in the studio of Luna.
Luna discussed with Rizal various problems on art and improved his own painting
technique. Rizal posed to some painting of Luna. He was one of the Egyptian priests
in Luna’s painting “The Death of Cleopatra”.

AT HEIDELBERG

Rizal left Paris on February 1, 1886, after acquiring enough experience in the clinic
of Dr. Weckert. He was set to go to Germany. He visited Strasbourg and other
German towns. On February 3, 1886, he arrived in Heidelberg, a historic city in
Germany famous for its old university and romantic surroundings. He lived in a

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boarding house with some German law students. The German students found out
that Rizal was a good chess player and made him a member of the Chess Player’s
Club. After a few days, he was transferred to a boarding house which was near
University of Heidelberg. He worked at the University Eye Hospital under the
direction of Dr. Otto Becker and attended the lectures of Doctor Becker and Prof.
Wilhelm Kuehne at the university. At weekends he visited the scenic spots around
Heidelberg which includes the Heidelberg Castle, the romantic Neckar Rivera, the
theater, and the old churches. Rizal noticed that the German Catholics and the
Protestants practiced ecumenism wherein they live together in harmony and
cordiality. On April 22, 1886, spring on Heidelberg, he wrote a poem to the beautiful
blooming flowers at the Neckar River. Among those was his favorite flower—the
forget-me-not. Rizal then spent three-month summer vacation at Wilhelmsfeld, a
mountainous village close to Heidelberg. He stayed at the vicarage of a kind
Protestant pastor, Dr. Karl Ullmer. He was very delighted in his stay at the Ullmers.
On July 31, 1886, Rizal wrote his first letter in German to Professor Ferdinand
Blumentritt. Rizal heard that Blumentritt was interested in the Philippine languages.
Along with the letter was a book entitled Aritmetica. Delighted with Rizal, Blumentritt
send gift books to Rizal. This marked the beginning of their long and frequent
correspondence. Rizal was fortunate to be sojourning in Heidelberg when the
famous University of Heidelberg held its fifth centenary celebration on August 6 of
1886. It was three days before his departure and he was sad because he had come
to love the land and the beautiful city.

LEIPZIG AND DRESDEN

On August 9, 1886, three days after the fifth centenary of the University of the
Heidelberg, Rizal left the city. He boarded a train and visited various cities of
Germany until arriving in Leipzig on August 14, 1886. He attended some lectures in
the University of Leipzig and befriended Professor Friedrich Ratzel, a famous
German historian, and Dr. Hans Meyer, German anthropologist. Rizal translated
William Tell from German to Filipino so that Filipinos might know the story of that
champion of Swiss independence. He also translated into Filipino Hans Christian
Andersen’s Fairy Tales. Cost of living in Leipzig is the cheapest in Europe so he
stayed there for two months and a half. During his stay, he corrected some chapters
in his second novel and also had time for exercise. He also worked as a proof-reader
in a publishing firm and earning some money.

DRESDEN

Rizal left Leipzig to set course on Dresden on October 29, 1886. At Dresden, Rizal
met Dr. Adolph Meyer, the director of the Anthropological and Ethnological Museum.
He stayed only two days in the city. He heard the Holy Mass in a Catholic church
which greatly impressed him, for he wrote “Truly I have never in my life heard a
Mass whose music had greater sublimity and intonation”. Morning of November 1,
Rizal left Dresden by train reaching Berlin in the evening.

BERLIN
Rizal liked Berlin because of its atmosphere which was very scientific and the
absence of race prejudice. Also, here he met Dr. Feodor Jagor author of Travels in
the Philippines, a book that Rizal admired because of its keen observances in the

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Philippine setting. Dr. Jagor in turn, introduced Rizal to Dr. Rudolf Virchow, a famous
anthropologist and to his son, Dr. Hans Virchow, professor of Descriptive Anatomy.
Rizal worked in the clinic of Dr. Karl Ernest Schweigger, a famous German
ophthalmologist. Rizal was the first Asian to be accorded with honors for being a
member of the Anthropological Society, the Ethnological Society, and the
Geographical Society of Berlin. Dr. Virchow recognized Rizal’s genius, invited him to
give a lecture before the Ethnographic Society of Berlin. Rizal wrote a scholarly
paper entitled Taglische Verkunst (Tagalog Metrical Art) which elicited favorable
comments from all scientific quarters. Rizal led a methodological life in Berlin. He
worked as an assistant by day, and attended lectures at night. He kept himself
physically fit by daily exercises and speaking German, French and Italian. Rizal took
private lessons in the French language under Madame Lucie Cerdole in order to
master the French language. He spends his leisure moments touring the country
sides of Berlin and observing the culture and life of the people. He also made
sketches of the things he saw. About observing culture, Rizal greatly admired the
German Yuletide custom, wherein Germans would take bushes from a pine tree and
dress it up with lanterns, papers and candies. Another interesting custom in
Germany is that, when a man has nobody to introduce him to the other guests, he
bows his head to the guests and introduces himself to the other guests and shakes
hands of everyone in the room. Not all the experiences of Rizal in Germany were
good, there is this one winter time wherein he lived in poverty because no money
arrived from Calamba and he was flat broke. During that time, he only eats one meal
a day and had to wash his clothes himself because he could not afford to pay the
laundry. On Calamba, Paciano tried to raise money but crops have failed due to
locusts and the sugar market collapsed.

NOLI ME TANGERE PUBLISHED IN BERLIN

Noli Me Tangere during Rizal’s stay in Berlin was unable to be published. But with
the help of Maximo Viola, who gave him the necessary funds to publish the novel,
Noli Me Tangere was published. Viola loaned Rizal money for publishing and for
Rizal’s living expenses. With that, Rizal and Viola happily celebrated the Christmas
of 1886 in Berlin. During the printing of the Noli, the chief of police Berlin paid a
sudden visit to Rizal’s boarding house. The chief asked for Rizal’s passport, but
Rizal couldn’t show any. The chief told him to secure a passport within four days,
otherwise he would be deported. Rizal failed in obtaining his passport and presented
himself at the German police office, politely apologizing for his failure. The police
then told him that Rizal was suspected as a French spy because he came fro Paris
and knew the language of the French people so well. Rizal explained in German to
the police that he was not a French spy, but a Filipino physician and scientist. With
that, he was allowed to stay freely in Germany. On March 21, 1887, the Noli Me
Tangere came off the printing press. Rizal immediately sent copies to his intimate
friends, including Blumentritt, Dr. Antonio Jaena, Mariano Ponce, and Felix R.
Hidalgo. As a token of his appreciation and gratitude, Rizal gave Viola the galley
proofs of Noli carefully rolled around the pen that he used in writing. It also has a
dedication “To my dear friend, Maximo Viola, the first to read and appreciate my
work—Jose Rizal.” Noli Me Tangere was solely dedicated to the Philippines. He
described the Philippines as a patient with cancer that even with the most careful
touch; it awakens in it the sharpest pains. The friends of Rizal hailed the novel,
appreciated its content and deeply touched and awakened by its fine truth. Of all the

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congratulatory letters received by Rizal about Noli, that from Blumentritt was
significant. “First of all” wrote Blumentritt, “accept my cordial congratulations for your
beautiful novel about customs which interests me extraordinarily. Your work, as we
Germans say, has been written with the blood of the heart, and so the heart also
speaks. I continue reading it with much interest…”

GRAND TOUR OF EUROPE

After the publication of Noli, Rizal planned to visit the important places in Europe.
Rizal received his money from Paciano worth 1,000 pesos. He immediately paid
viola the sum of 300 pesos from his kind loan. At dawn of May 11, 1887, Rizal and
Viola left Berlin by train. Spring was in the air and Europe is blooming with flowers.
Their destination was Dresden, “One of the best cities in Germany”.

DRESDEN

Rizal and Viola spent some time in Dresden. Their visit coincided with the regional
floral exposition. Rizal studied different plants because he was interested in botany.
They visited Dr. Adolph B. Meyer, who was overjoyed to see them. They also visited
the Museum of Art and Rizal was deeply impressed by the painting of “Prometheus
Bound”, a Greek mythological tragedy. While strolling at the scene of the Floral
Exposition, they met Dr. Jagor. Dr. Jagor advised them to wire Blumentritt of their
coming because the old professor was of a nervous disposition and he might suffer a
shock at their sudden visit. Their next stopover was Teschen. Rizal and Viola sent a
wire to Blumentritt, as suggested by Dr. Jagor.

BLUMENTRITT AND LEITMERITZ

At 1:30 p.m. of May 13, 1887, the train with Rizal and Viola on board arrived at the
railroad station of Leitmeritz, Bohemia. Professor Blumentritt waited for them in the
station after he received the wire. He was carrying a pencil sketch of Rizal which the
letter had previously sent him, so that he could identify his Filipino friend. He warmly
welcomed Rizal and Viola. For the first time, Rizal and Blumentritt met each other.
They greeted each other in fluent German. Upon seeing the talented Rizal, the old
professor immediately took him into heart, loving him as a son. Rizal had beautiful
memories of his visit to Leitmeritz. He enjoyed the warm hospitality and enjoyed the
cooking of the professor’s wife Rosa. Blumentritt’s children were Dolores, Conrad,
and Fritz. Blumentritt showed the scenic sights and historical spots of Leitmeritz.
One afternoon he invited them to a beer garden where the best beer of Bohemia was
served. At the beer garden, they met the burgomaster or the town mayor. Blumentritt
introduced the two to the burgomaster. Rizal talked in fluent German, for which the
burgomaster and his friends were amazed. On another afternoon, Rizal and Viola
were invited to a meeting o the Tourists’ Club of Leitmeritz, of Blumentritt was
secretary. The members of the society were amazed by the fluency of Rizal in
German. Rizal painted a portrait of the kind professor and gave it to him as a
commemoration of his happy hours at the professor’s home. Rizal also met another
renowned scientist of Europe namely, Dr. Carlos Czepelak. Rizal had a nice
conversation with the Polish scholar. Blumentritt also introduced Rizal to Professor
Robert Klutschak, an eminent naturalist. On their last night in Leitmeritz, Rizal and
Viola, reciprocated Blumentritt’s hospitality with a banquet. On May 16, at 9:45 A.M.,

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Rizal and Viola left Leitmeritz by train. Blumentritt and his family were at the railroad
station to see them off, and they all shed tears in parting as the train departed. Rizal
carried with him all the beautiful memories of his visit to Leitmeritz.

HISTORICAL CITY OF PRAGUE

After their stay at Leitmeritz, Rizal together with Viola visited the city of Prague. They
carried recommendation letters from Blumentritt to Dr. Willkomm, a professor of
natural history in the University of Prague. The kind-hearted professor together with
his wife and daughters welcomed them and showed them the city’s historic spots.
Rizal and Viola visited the tomb of Copernicus, the museum of natural history, the
bacteriological laboratories, the famous cave where San Juan Nepomuceno was
imprisoned, and the bridge from which the saint was hurled into the river. After their
stay at the home of the Willkomms, Rizal and Viola left Prague and went to Brunn.

QUEEN OF THE DANUBE

On May 20, Rizal and Viola arrived in the beautiful Vienna. Famous in songs and
story, this city very much fascinated Rizal because of its beautiful buildings, religions
images and charm. Rizal and Viola presented a letter of recommendation, from
Blumentritt, to Norfenfals, one of the greatest novelists in Europe during that time.
The great novelist was impressed by Rizal’s genius. Later he spoke highly of Rizal.
Also in Vienna, Rizal received his lost diamond stickpin. It was found by a main in
Hotel Krebs and was given to Blumentritt who, in turn, forwarded it to Rizal. The two
stayed at Hotel Metropole. They visited the city’s interesting places, such as
churches, museums, art galleries, theaters and parks.

LINTZ

On May 24, Rizal and Viola left Vienna on a river boat to see the beautiful sights of
the Danube Rivera. As they both travel with boat, Rizal observed the different sights
like the barges loaded with products, the flowers and plants growing along the river
banks, the boats with families living on them, and the quaint villages on the
riversides. They also noticed that the passengers were using paper napkins during
meals.

TO RHEINFALL, TO SALZBURG, TO MUNICH TO NUREMBERG

The river voyage ended in Lintz. They traveled overland to Salzburg and from there
to Munich where they sojourned for a short time to savor the famous Munich beer,
reputed to be the best in Germany. From Munich they went to Nuremberg, an old city
of Germany. Among the sights were the horrible torture machines used by the
Inquisition, in which Rizal examined carefully. Viola and Rizal were greatly
impressed by the manufacture of dolls in Nuremberg. After Munich, they visited Ulm.
The cathedral of this city was the largest and the tallest in all Germany. Viola related
that he and Rizal climbed its many hundred steps. Viola getting dizzy, but Rizal was
not. From Ulm, they went to Stuttgart, Baden and then Rheinfall. At Rheinfall, they
saw the waterfall which was the most beautiful waterfall of Europe.

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SWITZERLAND

From Rheinfall, they crossed the frontier to Schaffhausen, Switzerland. They stayed
in this city from June 2 to 3, 1887. They then continued their tour to Basel, Bern, and
Lausanne. After sightseeing in Lausanne, Rizal and Viola left on a little boat,
crossing the foggy Leman Lake to Geneva.

GENEVA

Rizal and Viola visited Geneva. This Swiss city is one of the most beautiful cities in
Europe which was visited by world tourist every year. The people of Geneva were
linguists, speaking French, German, and Italian. Rizal conversed with them in these
three languages. Rizal and Viola also went boating on the lake. Rizal showed his
rowing prowess which he acquired during his boyhood days in Calamba. On June
19, 1887, it was Rizal’s 26th birthday and treated Viola to a blow-out. Rizal and Viola
spent fifteen days in Geneva. On June 23, they parted ways. Viola decided to return
to Barcelona while Rizal continued his tour to Italy.

MADRID EXPOSITION

During his tour in Europe, Rizal received sad news from his friends in Madrid of the
deplorable conditions of primitive Igorots who were exhibited in this expositions,
some of whom died and whose clothing are inappropriate for the climate of Madrid,
and crude weapons were objects of mockery and laughter by the Spanish people
and press. Rizal being a champion of human dignity was outrageous.

ITALY

Rizal went to Italy. He visited Turin, Milan, Venice and Florence. On June 27, 1887,
he reached Rome. He was thrilled by the sights and memories of the Eternal City—
Rome. On June 29th, Rizal visited for the first time the Vatican, the “City of the
Popes” and the capital Christendom. He was impressed by the magnificent edifices,
particularly of St. Peter’s Church which was also his feast day during that time. Every
night, after sightseeing the whole day, Rizal returned to his hotel, very tired. “I am
tired as a dog,” he wrote to Blumentritt, “but I will sleep as a god”. After a week of
staying in Rome, he prepared to return to the Philippines. He had already written to
his father that he was coming home.

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1
Identification

______________________1. What is Rizal’s “secret mission” in going to

Europe?

______________________2. Give at least one of among the uninformed people

in Rizal’s decision to study abroad.

______________________3. What famous site in Marseilles did Rizal visited

where Dantes, hero of The Count of Monte Cristo was imprisoned?

______________________4. Since the friars use the Catholic Religion as a

shield to entrench themselves in power and wealth and to persecute Filipino
patriots, what did Rizal intended to utilize as his shield in order to combat them?

______________________5. What book did Rizal gave to Blumentritt along with

this first letter?

______________________6. What is the most popular boulevard in Berlin where

Rizal enjoyed promenading at?

______________________7. When was Rizal’s darkest winter?

______________________8. When did Rizal’s Novel, Noli Me Tangere came off

the press?

______________________9. What is the inspiration of Rizal writing about the

miseries of his people under the Spanish Tyrants?

______________________10. What is the deleted chapter from the original

manuscript of Noli Me Tangere?

______________________11. What is the rustic house made of bamboo, grass,

and tree branches where the Igorots house at?

______________________12. How much remittance did Rizal received from his

brother Paciano?

______________________13. Aside from expressing Rizal’s greetings on his

letter to Blumentritt. What was the last thing that Rizal mentioned in the same
letter?

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______________________14. A renowned scientist Rizal met during his visit to
Leitmeritz wherein he had a nice conversation with this Polish scholar.

______________________15. What is the name of Prof. Blumentritt’s daughter

who was ill?

______________________16. According to Viola, “nothing of importance

happened” in this city.

______________________17. Where did Rizal savoured the best beer in

Germany?

______________________18. Place known as the Cascade of the Rhine.

______________________19. When did Rizal and Viola parted ways?

______________________20. According to Rizal, he did not want to enter this

place because he loathe to hear their French songs or see modern industries.
What is this place?

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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. [Link]
5. [Link]
hojeooj:tgs

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To my students:
You are now about to start the lessons for Week 5. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

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

OVERVIEW OF LESSON

Dr. José Rizal, the national hero of the Philippines, is not only admired for
possessing intellectual brilliance but also for taking a stand and resisting the Spanish
colonial government. While his death sparked a revolution to overthrow the tyranny,
Rizal will always be remembered for his compassion towards the Filipino people and
the country.

DEVELOPMENT OF THE LESSON

Lesson 1. Exile in Dapitan

Jose Rizal's arrival in Manila on June 26, 1892 had become very sensational among
the Filipinos. His popularity feared the Spaniards, and as such, payed careful
attention to his every move – all houses where he had been were searched and the
Filipinos seen in his company were suspected. As he had planned, on July 3, 1892
he founded the La Liga Filipina in the house of Doroteo Ongjunco in Tondo, Manila.

Four days after the civic organization's foundation, Jose Rizal was arrested by the
Spanish authorities on four grounds:

1. for publishing anti-Catholic and anti-friar books and articles;

2. for having in possession a bundle of handbills, the Pobres Frailes, in which

advocacies were in violation of the Spanish orders;

3. for dedicating his novel, El Filibusterismo to the three “traitors” (Gomez, Burgos
and Zamora) and for emphasizing on the novel's title page that “the only salvation for
the Philippines was separation from the mother country (referring to Spain)”; and

4. for simply criticizing the religion and aiming for its exclusion from the Filipino
culture.

Arrival in Dapitan

Aboard the steamer Cebu and under heavy guard, Rizal left Manila, sailing
to Mindoro and Panay, until he reached Dapitan at seven o'clock in the evening of
June 17. From that day until July 31, 1896, Dapitan became the bare witness to one
of the most fruitful periods in Rizal's life. His stay in the province was more than “he”

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living in exile – it was the period when Rizal had been more focused on serving the
people and the society through his civic works, medical practices, land development
and promotion of education.

Challenging the Religion

In Dapitan, Rizal had a scholarly debate with Father Pablo Pastells regarding
religion. This exchange of heated arguments revealed the anti-Christian Rizal – his
bitterness on the abuses performed by friars, doing such under the name of the
sacred religion. Father Pastells tried his best to win Rizal back to the faith but
fortunately or unfortunately, in vain. These series of debate ended inconclusively in
which neither of them convinced the other of his judgments/arguments.

Careers and Contributions

Rizal had maximized his stay in Dapitan by devoting much of his time in improving
his artistic and literary skills; doing agricultural and civic projects; engaging in
business activities, and writing letters to his friends in Europe, particularly
to Ferdinand Blumentritt and Reinhold Rost. His careers and achievements in
different fields were as follows:

§ As a physician, Rizal provided free medicine to his patients, most of them were
underprivileged. However, he also had wealthy patients who paid him well enough
for his excellent surgical skill. Among them were Don Ignacio Tumarong who gave
Rizal 3000 pesos for restoring his sight, an Englishman who gave him 500 pesos,
and Aklanon haciendero, Don Francisco Azcarraga, who paid him a cargo of sugar.
His skill was put into test in August 1893 when his mother, Doña Teodora Alonzo,
was placed under opthalmic surgery for the third time. The operation was a success,
however, Alonzo, ignored her son's instructions and removed the bandages in her
eyes which lead to irritation and infection.

§ As an engineer, Rizal applied his knowledge through the waterworks system he

constructed in Dapitan. Going back to his academic life, Rizal obtained the title of
expert surveyor (perito agrimensor) from the Ateneo Municipal. From his practical
knowledge as agrimensor, he widened his knowledge by reading engineering-related
books. As a result, despite the inadequacy of tools at hand, he successfully provided
a good water system in the province.

§ As an educator, Rizal established a school in Dapitan which was attended by 16

young boys from prominent families. Instead of charging them for the matriculation,
he made the students do community projects for him like maintaining his garden and
field. He taught them reading, writing in English and Spanish, geography, history,
mathematics, industrial work, nature study, morals and gymnastics. He encouraged
his students to engage in sports activities to strengthen their bodies as well. There
was no formal room, like the typical classroom nowadays. Classes were conducted
from 2 p.m to 4 p.m. with the teacher sitting on a hammock while the students sat on
a long bamboo bench.

§ As an agriculturist, Rizal devoted time in planting important crops and fruit-bearing

trees in his 16-hectare land (later, reaching as large as 70 hectares). He

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planted cacao, coffee, sugarcane, and coconuts, among many others. He even
invested part of his earnings from being a medical practitioner and his 6000-peso
winnings from a lottery on lands. From the United States, he imported agricultural
machinery and introduced to the native farmers of Dapitan the modern agricultural
methods. Rizal also visualized of having an agricultural colony in Sitio Ponot, within
the Sindañgan Bay. He believed that the area was suitable for cattle-raising and for
cash-crops as the area had abundant water. Unfortunately, this plan did not
materialized.

§ As a businessman, the adventurous Rizal, with his partner, Ramon Carreon, tried
his luck in the fishing, hemp and copra industries. In a letter to his brother-in-law,
Manuel T. Hidalgo, he pointed out the potential of the fishing industry in the province
(as the area was abundant with fish and good beach). He also requested that two
good Calamba fishermen be sent to Dapitan to teach the fisher folks of the new
fishing methods, using a big net called pukutan. But the industry in which Rizal
became more successful was in hemp, shipping the said product to a foreign firm in
Manila.

§ As an inventor, little was known of Rizal. In 1887, during his medical practice in
Calamba, he invented a special type of lighter called sulpukan which he sent to
Blumentritt as a gift. According to Rizal, the wooden lighter's mechanism was based
on the principle of compressed air. Another of his inventions was the wooden brick-
maker can manufacture about 6,000 bricks a day.

§ As an artist, he had contributed his talent in the Sisters of Charity who were
preparing for the arrival of the image of the Holy Virgin. Rizal was actually the person
who modeled the image's right foot and other details. He also conceptualize its
curtain, which was oil-painted by a Sister under his instruction. He also made
sketches of anything which attracted him in Dapitan. Among his collections were the
three rare fauna species that he discovered (dragon/lizard, frog and beetle) and the
fishes he caught. He also sculptured the statuette called “The Mother's Revenge”
which represented his dog, Syria, avenging her puppy to a crocodile which killed it.

§ As a linguist, Rizal was interested in the languages used in Dapitan, thus, studied
and made comparisons of the Bisayan and Malayan languages existing in the
region. In fact, Rizal had knowledge in 22 languages: Tagalog, Ilocano, Bisayan,
Subanun, Spanish, Latin, Greek, English, French, German, Arabic, Malayan,
Hebrew, Sanskrit, Dutch, Catalan, Italian, Chinese, Japanes, Portuguese, Swedish
and Russian.

§ As a scientist, Rizal shared his interest with nature to his students. With his boys,
they explored the jungles and searched for specimens which he sent to museums in
Europe, particularly in Dressed Museum. In return, scientific books and surgical
instruments were delivered to him from the European scientists. He also made a bulk
of other researches and studies in the fields of ethnography, archaeology, geology,
anthropology and geography. However, Rizal's most significant contribution in the
scientific world was his discovery of three species:

§ Draco rizali – flying dragon

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§ Apogonia rizali – small beetle

§ Rhacophorus rizali – rare frog

§ Rizal also partakes in civic works in Dapitan. Upon arriving in the province, he
noticed its poor condition. He drained the marshes of Dapitan to get rid of malaria-
carrying mosquitoes. He also provided lighting system – coconut oil lamps posted in
dark streets – in the province out of what he earned from being a physician. He
beautified Dapitan by remodelling the town plaza, with the aid of his Jesuit teacher,
Fr. Francisco Sanchez, and created a relief map of Mindanao (footnote: using
stones, soil and grass) right in front the church.

Continuation: For further reading click on the link down below.

Link: [Link]
1892h1896

Lesson 2. Trial and Death

Martyrs are rare stars in the vast firmament of humanity.

Every instance of martyrdom is distinct in magnitude and direction. Indeed martyrs
are the meteors of history, they flash across the sky and light the world and in the
process consume themselves. They are the person who is put to death or made
suffer greatly or other beliefs because of religion. Other elements of martyrdom are
usefulness of life and dedication to a high purpose.

Rizal’s death was an emotional event in our history as it produced a “martyr” and
resulted in some form of social change or transformation in our lives as a people.
Rizal was put to death for “subversion” by the dominant political forces. He
presented a sector of society which had begun to trouble and therefore constituted a
real Threat to the existing social order.

“ THE TRIAL OF DR. JOSE RIZAL”

The spanish colonial government accused Rizal of three crimes:

(a) The founding of La Liga Filipina, an “illegal organization” Whose single aim was
to “Perpetrate the crime of rebellion”.

(b) Rebellion which he promoted through his previous activities.

(c) Illegal association-The penalty for for those accusation is life imprisonment to
death and correctional imprisonment and a charge of 325 to 3,250 Pesetas.

The prosecution drew information from the dossier on Rizal which detailed his”
subervise activities” some of which are the following:

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1. The writing and publication of “Noli me Tangere”, the Annotations to Morga’s
History of the Philippines, “El Filibusterismo”, and the various articles which criticized
the friars and suggested their expulsion in order to win independence. The El
Filibusterismo was dedicated to the three martyr priests who were executed as
traitors to the Fatherland in 1872 because they were the moving spirit of the uprising
of that year.

[Link] establishment of masonic lodges which became the propaganda and fund-
raising center to support subversive activities and the establishment of centers in
Madrid, Hongkong and Manila to propagate his ideas.

After finishing as much evidence as possible on November 20, 1896 the preliminary
on Rizal began. During the five-day investigation,Rizal was informed of the charges
against him before Judge advocate Colonel Francisco Olive.

Continuation: For further reading click on the link down below.

Link: [Link]
i:za.

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1

Enumeration.

1. Jose Rizal was arrested by the Spanish authorities on four grounds, what where
these?
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2. Enumerate Rizal’s achievements during his Exile in Dapitan.

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3. What were the 2 reasons for Rizal to object Bonifacio’s idea?(5 pts)
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 Exercise no. 2
Identification.

______________________1. Rizal was put to death for what reason?

______________________2. When Rizal was put to death, Rizal became a?

______________________3. What did Rizal gave to her sister, Trinidad in his

death cell?

______________________4. What was Rizal’s famous farewell poem titled?

______________________5. The place where Rizal was executed.

______________________6. Before Rizal was shot to death by the firing squad,

what was the last words that he shouted?

______________________7. After Rizal was executed what were the words that
could be heard from the background?

______________________8. What was Rizal’s request when he was about to

get shot?

______________________9. When Rizal was writing letters in his death cell, he

sent one to his “second brother”, who was this person?

______________________10. What was the name of the place where Rizal was
secretly buried by the Spanish military?

Page | 64
 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
1892h1896

3. [Link]
:osehi:za.

4. [Link]
5. [Link]
6. [Link]

Page | 65
To my students:
You are now about to start the lessons for Week 6. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 6: Transcript of Intellectual Legacy

of Noli Me Tangere and El Filibusterismo

OVERVIEW OF LESSON

Noli Me Tangere and El Filibusterismo have similarities in terms of aim and

purpose. Both aim to enlighten the Filipinos on what is happening in the country.
They want the people to fight for their country and have the total freedom.

One of the great books written by our national hero, Dr. Jose P. Rizal, is Noli Me
Tangere. It is a Latin word meaning "Touch Me Not". This book is a societal novel.
He started writing it in Madrid, Spain on 1884, continued in Paris, France and was
finished in Berlin, Germany on February 1887. Noli Me Tangere was dedicated to
his Inang Bayan, the Philippines. The history stated in the book "Uncle Tom's Cabin"
of Hariet Beecher Stowe, that tells the suffering of Negro slaves under the cruelty of
the Americans, gave our hero the idea. in writing this book. He saw the similarity of
this to the cruelty experienced by the Filipinos under the Spanish rule. This was
published at Imprenta Lette in Berlin, Germany on March 1887 by the help of Dr.
Maximo Viola. As a thanks, Dr. Rizal gave the original manuscript and the PLUMA
he used in writing the novel to Dr. Viola.

Another important writing of our hero is the El Filibusterismo. It comes from the
word "filibustero" which means a person who is against the Roman Catholic. This
book is a political novel. He started writing it on 1890 in London, England and was
finished in Brussels, Belgium on 1891. This was dedicated to the "Three Martyrs",
GomBurZa (Fr. Mariano Gomez, Fr. Jose Burgos, Fr. Jacinto Zamora). Dr. Rizal
believed that the three martyrs was only a victim of cruelty and loss of justice. They
were blamed, with a Sgt. Lamadrid, to be the leader of Cavite Mutiny on January
1872 and sentenced by garote on February that year. El Filibusterismo was first
published in a publication company in Ghent, Belgium. The publication of the book
was stopped because of financial problem. By the help of Dr. Valentin Ventura, the
publication resumed and was finished on September 1891. As a favor, Dr. Rizal
gave the original manuscript of the novel with an autographed copy of the book.

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DEVELOPMENT OF THE LESSON

Characters in the Noli Me Tangere

Juan Crisostomo Ibarra

He is the only son of Don Rafael Ibarra, the richest person in San Diego.
He studied in Europe for 7 years, and is the sweetheart of Maria Clara.

Maria Clara

She is the girlfriend of Ibarra.

As far as the society is concerned, she is the daughter of Kapitan Tiyago and Doña
Pia Alba, but biologically, her father is Padre Damaso.

Sisa

Mother of Basilio and Crispin.

She has a drunkard for a husband. In the novel Sisa portrays a loving mother, and it
could be assumed that Rizal likened her to his own mother.
Sisa is being maltreated by the Spaniards; similarly, our country is being abused by
the Spaniards.

Doña Pia Alba

She is the mother of Maria Clara and the wife of Kapitan Tiyago.
She symbolizes our country, which ceaselessly gives in to foreign power.

Capitan Tiago

The father of Maria Clara, as far as the society knows.

Sometimes lovable, and sometimes annoying.
He is very biased and is only obedient to those who are higher in rank than him.
He has money on a pedestal.

Fray Damaso

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He is the first parish priest in San Diego; he is very abusive.
He symbolizes the Spanish friars of Rizal's time.

Fray Salvi

He is a Franciscan parish priest of San Diego.

Because he is interested in Maria Clara, he and Padre Damaso devised a plan to
break Ibarra and Maria Clara apart. They were successful.

Doña Victorina

Her fanatical adulation of the Spaniards leads her to imitate the very actions and
attitudes of the Spanish women.
It may be said that she symbolizes the Filipinos in our society who are ashamed of
their own race and nationality.

Doña Consolacion

She is a Filipino woman married to a Spaniard.

Her very actions and way of dressing will lead people to think that she is a whore.

Elias

He believes that justice can be obtained only through revolution --- reforms simply
won't do.
He symbolizes the very root of the Filipino culture before the coming of the
Spaniards, which remained strong and unbroken by the Spanish culture.

Pilosopong Tasyo

He is a wise man.
He embodies the intelligent people, who never left the country but instead educated
themselves in a religious institution.

Characters in the El Filibusterismo

Simoun - Crisostomo Ibarra in disguise, left for dead at the end of Noli Me Tangere,
has resurfaced as the wealthy jeweler, Simoun, now sporting a beard, blue-tinted

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glasses, and a revolver. Fueled by his mistreatment at the hands of the Spaniards
and his fury at Maria Clara's fate, he has since shed his pacifist image and become
the titular "filibustero", pretending to side with the upper class and encouraging them
to enslave the masses, while in reality siding with the masses and urging them to
revolt against the oppressive Spanish regime. This time, he does not attempt to fight
the authorities with knowledge, but by force. He concocts a plot to set off a bomb
disguised as a beautiful lamp at a wedding where important members of civil society
and the church hierarchy are in attendance. Unfortunately for him, his plan fails and
he commits suicide by consuming poison.

Basilio - After the tragic deaths of his mother and younger brother, Basilio heeds the
advice of the dying boatman, Elias, and travels to Manila to study. At first he is
frowned upon by his peers and teachers not only because of the color of his skin but
also because of his shabby appearance, but redeems himself in their eyes by
participating in a fencing contest--and winning. He soon becomes an exceptional
medical student, but his plans to graduate and become a full-time doctor are
postponed by an encounter with Simoun, who, upon bringing up the deaths of his
relatives, convinces him to aid him in his plots. At first, the young man is reluctant,
but the death of his sweetheart Juliana drives him to fight wholeheartedly by
Simoun's side. He helps Simoun smuggle in a bomb into a wedding reception, but
relents later on and warns his best friend Isagani of the impending danger.

Isagani - Basilio's best friend. While Basilio is an aspiring doctor, Isagani, on the
other hand, is a budding poet, and he, along with Basilio, plans to establish a school
wherein indios such as themselves may learn Spanish. Unlike Basilio, he does not
get along well with Simoun, and is much more emotional and reactive than his friend.
Isagani experiences a rocky relationship with his rich girlfriend, Paulita Gomez, who
eventually dumps him and marries Isagani's fellow student, Juanito Pelaez.
Heartbroken, Isagani refuses at first to listen to Basilio when the latter warns him to
get away from the would-be epicenter of the explosion, but eventually foils Simoun's
plan, racing into the reception in time to prevent the explosion from happening.

Cabesang Tales - Once a farmer owning a prosperous sugarcane plantation, he

was forced to give everything to a bunch of unscrupulous Spanish friars. From then
on, everything went downhill for Tales: his son, Tano, who became a civil guard was
captured by bandits; his daughter Juliana had to work as a maid to get enough
ransom money for his freedom; and his father, Tandang Selo, suffered a stroke and
became mute. His personality becomes darker after all this suffering and he resorts

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to killing people. His father, Tandang Selo, dies eventually after his own son Tano,
who became a guardia civil, accidentally shots his grandfather in an encounter.

Don Custodio - A famous "journalist" who was asked by the students about his
decision for the Academia de Castellano. In reality, he is quite an ordinary fellow who
married a rich woman in order to be a member of Manila's elite society. A good
debater, he hates when others also believe in what he believes in and praises the
indios in public, yet denigrates them in private. He has a mistress, a dancer named
Pepay.

Paulita Gomez - The girlfriend of Isagani and the niece of Donya Victorina, the old
Filipina, who, in Noli Me Tangere, is the wife of the quack doctor Tiburcio. In the end,
she and Juanito Pelaez are wed, and she dumps Isagani, believeing that she will
have no future if she marries him.

Padre Florentino - Isagani's godfather, and a secular priest. He is the priest whom
Simoun confides to at the end of the story. When Simoun dies, he throws the latter's
treasure into the ocean. He was engaged to be married, but chose the priesthood
instead. The story hints at the ambivalence of his decision when he chooses an
assignment to a remote place, living in solitude near the sea. Speaking through the
character of Florentino, Rizal reaffirms his condemnation of a bloody revolution and
his commitment to peaceful reforms.

Continuation: To access the Noli Me Tangere and the El Filibusterismo click on

the link down below.

Link: [Link]
to.:[Link].:bus-ei:sjo

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1

Reflection
1. Write your own reflection on the Noli Me Tangere below. (50pts.)
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2. Write your own reflection on the El Filibusterismo below.(50pts)
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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
.[Link].:[Link].:bus-ei:sjo
3. [Link]
4. [Link]
[Link]/
5. [Link]
6. [Link]
7. [Link]
8. [Link]
9. [Link]

Page | 73
 Zamboanga del Sur Provincial Government College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021
Midterm Examination
NAME: _____________________________________ SCORE: ___________

INSTRUCTOR: __________________________SECTION: ________ DATE: ___________

Test I. Identification.

______________________1. Where did Rizal finish his first medical course?

______________________2. What name did Rizal use in his first departure from the
Philippines?
______________________3. The person who gave Rizal his allowances while he
was in Europe.
______________________4. The person who gave Rizal the necessary funds to
publish his Novel Noli Me Tangere.
______________________5. Rizal founded this organization in Tondo, Manila.
______________________6. What was the final verdict on Rizal’s trial by the
Spanish?
______________________7. Where did Rizal wanted to go the serve as an Army
Doctor?
______________________8. It means a person who is against Roman Catholicism.
______________________9. It is a Latin word meaning “Touch Me Not.”
______________________10. The Three Martyrs w sentenced to death by what
way?

Test II. Essay

1. Why did Jose Rizal wanted to travel to Europe? (10pts)
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2. Do you think the Trial and Death of Rizal was dignified in any way? Explain.
(10pts.)
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3. How important was the Noli Me Tangere and El Filibusterismo?(10pts.)

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To my students:
You are now about to start the lessons for Week 7. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 7: The Philippines: A Century Hence

OVERVIEW OF LESSON

A socio-political essay wrote by Jose Rizal. It is one of the most significant political
works of the Filipino Reform movement in Spain. This essay, published in La
Solidaridad, of Madrid, running through the issues from September, 1889, to
January, 1890, starts by analyzing the various causes of the miseries suffered by the
Filipino people.

DEVELOPMENT OF THE LESSON

“The Philippines a Century Hence” is an essay written by Philippine national hero

Jose Rizal to forecast the future of the country within a hundred years. Rizal felt that
it was time to remind Spain that the circumstances that ushered in the French
Revolution could have a telling effect for her in the Philippines.

This essay, published in La Solidaridad starts by analyzing the various causes of the
miseries suffered by the Filipino people:

1. Spain’s implementation of her military policies – because of such laws, the

Philippine population decreased dramatically. Poverty became more rampant
than ever, and farmlands were left to wither. The family as a unit of society
was neglected, and overall, every aspect of the life of the Filipino was
retarded.

2. Deterioration and disappearance of Filipino indigenous culture – when Spain

came with the sword and the cross, it began the gradual destruction of the
native Philippine culture. Because of this, the Filipinos started losing
confidence in their past and their heritage, became doubtful of their present
lifestyle, and eventually lost hope in the future and the preservation of their
race.

3. Passivity and submissiveness to the Spanish colonizers – one of the most

powerful forces that influenced a culture of silence among the natives were
the Spanish friars. Because of the use of force, the Filipinos learned to
submit themselves to the will of the foreigners.

Continuation: To access the full text of the essay “The Philippines and Century
Hence” click the links down below.

Page | 76
Links: [Link]
[Link]

Zamboanga del Sur Provincial Government

College

Page | 77
 The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1

Reflection
1. Write your own personal reflection on the essay The Philippines: A Century
Hence.(50pts)
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Page | 78
 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. [Link]
5. [Link]

Page | 79
To my students:
You are now about to start the lessons for Week 8. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 8: Rizal’s Letter: To the Young Women

of Malolos

OVERVIEW OF LESSON

Jose Rizal’s legacy to Filipino women is embodied in his famous essay entitled, “To
the Young Women of Malolos,” where he addresses all kinds of women – mothers,
wives, the unmarried, etc. and expresses everything that he wishes them to keep in
mind.

DEVELOPMENT OF THE LESSON

To the Young Women of Malolos

by José Rizal

When I wrote Noli Me Tangere, I asked myself whether bravery was a common thing
in the young women of our people. I brought back to my recollection and reviewed
those I had known since my infancy, but there were only few who seem to come up
to my ideal. There was, it is true, an abundance of girls with agreeable manners,
beautiful ways, and modest demeanor, but there was in all an admixture of servitude
and deference to the words or whims of their so-called "spiritual fathers" (as if the
spirit or soul had any father other than God), due to excessive kindness, modesty, or
perhaps ignorance. They seemed faced plants sown and reared in darkness, having
flowers without perfume and fruits without sap.

However, when the news of what happened at Malolos reached us, I saw my error,
and great was my rejoicing. After all, who is to blame me? I did not know Malolos
nor its young women, except one called Emilia [Emilia Tiongson, whom Rizal met in
1887], and her I knew by name only.

Now that you have responded to our first appeal in the interest of the welfare of the
people; now that you have set an example to those who, like you, long to have their
eyes opened and be delivered from servitude, new hopes are awakened in us and
we now even dare to face adversity, because we have you for our allies and are
confident of victory. No longer does the Filipina stand with her head bowed nor does
she spend her time on her knees, because she is quickened by hope in the future;
no longer will the mother contribute to keeping her daughter in darkness and bring
her up in contempt and moral annihilation. And no longer will the science of all
sciences consist in blind submission to any unjust order, or in extreme complacency,
nor will a courteous smile be deemed the only weapon against insult or humble tears
the ineffable panacea for all tribulations. You know that the will of God is different
from that of the priest; that religiousness does not consist of long periods spent on

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your knees, nor in endless prayers, big rosarios, and grimy scapularies [religious
garment showing devotion], but in a spotless conduct, firm intention and upright
judgment. You also know that prudence does not consist in blindly obeying any
whim of the little tin god, but in obeying only that which is reasonable and just,
because blind obedience is itself the cause and origin of those whims, and those
guilty of it are really to be blamed. The official or friar can no longer assert that they
alone are responsible for their unjust orders, because God gave each individual
reason and a will of his or her own to distinguish the just from the unjust; all were
born without shackles and free, and nobody has a right to subjugate the will and the
spirit of another your thoughts. And, why should you submit to another your
thoughts, seeing that thought is noble and free?

It is cowardice and erroneous to believe that saintliness consists in blind obedience

and that prudence and the habit of thinking are presumptuous. Ignorance has ever
been ignorance, and never prudence and honor. God, the primal source of all
wisdom, does not demand that man, created in his image and likeness, allow himself
to be deceived and hoodwinked, but wants us to use and let shine the light of reason
with which He has so mercifully endowed us. He may be compared to the father
who gave each of his sons a torch to light their way in the darkness bidding them
keep its light bright and take care of it, and not put it out and trust to the light of the
others, but to help and advise each other to find the right path. They would be
madman were they to follow the light of another, only to come to a fall, and the father
could unbraid them and say to them: "Did I not give each of you his own torch," but
he cold not say so if the fall were due to the light of the torch of him who fell, as the
light might have been dim and the road very bad.

The deceiver is fond of using the saying that "It is presumptuous to rely on one's own
judgment," but, in my opinion, it is more presumptuous for a person to put his
judgment above that of the others and try to make it prevail over theirs. It is more
presumptuous for a man to constitute himself into an idol and pretend to be in
communication of thought with God; and it is more than presumptuous and even
blasphemous for a person to attribute every movement of his lips to God, to
represent every whim of his as the will of God, and to brand his own enemy as an
enemy of God. Of course, we should not consult our own judgment alone, but hear
the opinion of others before doing what may seem most reasonable to us. The wild
man from the hills, if clad in a priest's robe, remains a hillman and can only deceive
the weak and ignorant. And, to make my argument more conclusive, just buy a
priest's robe as the Franciscans wear it and put it on a carabao [domestic water
buffalo], and you will be lucky if the carabao does not become lazy on account of the
robe. But I will leave this subject to speak of something else.

Youth is a flower-bed that is to bear rich fruit and must accumulate wealth for its
descendants. What offspring will be that of a woman whose kindness of character is
expressed by mumbled prayers; who knows nothing by heart but awits
[hymns], novenas, and the alleged miracles; whose amusement consists in playing
panguingue [a card game] or in the frequent confession of the same sins? What
sons will she have but acolytes, priest's servants, or cockfighters? It is the mothers
who are responsible for the present servitude of our compatriots, owing to the
unlimited trustfulness of their loving hearts, to their ardent desire to elevate their
sons maturity is the fruit of infancy and the infant is formed on the lap of its mother.

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The mother who can only teach her child how to kneel and kiss hands must not
expect sons with blood other than that of vile slaves. A tree that grows in the mud is
unsubstantial and good only for firewood. If her son should have a bold mind, his
boldness will be deceitful and will be like the bat that cannot show itself until the
ringing of vespers. They say that prudence is sanctity. But, what sanctity have they
shown us? To pray and kneel a lot, kiss the hand of the priests, throw money away
on churches, and believe all the friar sees fit to tell us; gossip, callous rubbing of
noses.

As to the mites and gifts of God, is there anything in the world that does not belong
to God? What would you say of a servant making his master a present of a cloth
borrowed from that very master? Who is so vain, so insane that he will give alms to
God and believe that the miserable thing he has given will serve to clothe the
Creator of all things? Blessed be they who succor their fellow men, aid the poor and
feed the hungry; but cursed be they who turn a dead ear to supplications of the poor,
who only give to him who has plenty and spend their money lavishly on silver altar
hangings for the thanksgiving, or in serenades and fireworks. The money ground out
of the poor is bequeathed to the master so that he can provide for chains to
subjugate, and hire thugs and executioners. Oh, what blindness, what lack of
understanding.

Saintliness consists in the first place in obeying the dictates of reason, happen what
may. "It is acts and not words that I want of you," said Christ. "Not everyone that
sayeth unto me, Lord, Lord shall enter into the kingdom of heaven; but he that doeth
the will of my Father which is in Heaven." Saintliness does not consist in abjectness,
nor is the successor of Christ to be recognized by the fact that he gives his hand to
be kissed. Christ did not give the kiss of peace to the Pharisees and never gave his
hand to be kissed. He did not cater to the rich and vain; He did not mention
scapularies, nor did He make rosaries, or solicit offerings for the sacrifice of the
Mass or exact payments for His prayers. Saint John did not demand a fee on the
River Jordan, nor did Christ teach for gain. Why, then, do the friars now refuse to stir
a foot unless paid in advance? And, as if they were starving, they sell scapularies,
rosaries, bits, and other things which are nothing but schemes for making money
and a detriment to the soul; because even if all the rags on earth were converted into
scapularies and all the trees in the forest into rosaries, and if the skins of all the
beasts were made into belts, and if all the priests of the earth mumbled prayers over
all this and sprinkled oceans of holy water over it, this would not purify a rogue or
condone sin where there is no repentance. Thus, also, through cupidity and love of
money, they will, for a price, revoke the numerous prohibitions such as those against
eating meat, marrying close relatives, etc. You can do almost anything if you but
grease their palms. Why that? Can God be bribed and bought off, and blinded by
money, nothing more nor less than a friar? The brigand who has obtained a bull of
compromise can live calmly on the proceeds of his robbery, because he will be
forgiven. God, then, will sit at a table where theft provides the viands? Has the
Omnipotent become a pauper that He must assume the role of the excise man or
gendarme? If that is the God whom the friar adores, then I turn my back upon that
God.

Let us be reasonable and open our eyes, especially you women, because you are
the first to influence the consciousness of man. Remember that a good mother does

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not resemble the mother that the friar has created; she must bring up her child to be
the image of the true God, not of a blackmailing, a grasping God, but of a God who is
the father of us all, who is just; who does not suck the life-blood of the poor like a
vampire, nor scoffs at the agony of the sorely beset, nor makes a crooked path of the
path of justice. Awaken and prepare the will of our children towards all that is
honorable, judged by proper standards, to all that is sincere and firm of purpose,
clear judgment, clear procedure, honesty in act and deed, love for the fellowman and
respect for God; this is what you must teach your children. And, seeing that life is
full of thorns and thistles, you must fortify their minds against any stroke of adversity
and accustom them to danger. The people cannot expect honor nor prosperity so
long as they will educate their children in a wrong way, so long as the woman who
guides the child in his steps is slavish and ignorant. No good water comes from a
turbid, bitter spring; no savory fruit comes from acrid seed.

The duties that a woman has to perform in order to deliver the people from suffering
are of no little importance, but be they as they may, they will not be beyond the
strength and stamina of the Filipino people. The power and good judgment of the
women of the Philippines are well known, and it is because of this that she has been
hoodwinked, and tied, and rendered pusillanimous, and now her enslavers rest at
ease, because so long as they can keep the Filipina mother a slave, so long will they
be able to make slaves of her children. The cause of the backwardness of Asia lies
in the fact that there the women are ignorant, are slaves; while Europe and America
are powerful because there the women are free and well-educated and endowed
with lucid intellect and a strong will.

We know that you lack instructive books; we know that nothing is added to your
intellect, day by day, save that which is intended to dim its natural brightness; all this
we know, hence our desire to bring you the light that illuminates your equals here in
Europe. If that which I tell you does not provoke your anger, and if you will pay a
little attention to it then, however dense the mist may be that befogs our people, I will
make the utmost efforts to have it dissipated by the bright rays of the sun, which will
give light, thought they be dimmed. We shall not feel any fatigue if you help us: God,
too, will help to scatter the mist, because He is the God of truth: He will restore to its
pristine condition the fame of the Filipina in whom we now miss only a criterion of her
own, because good qualities she has enough and to spare. This is our dream; this is
the desire we cherish in our hearts; to restore the honor of woman, who is half of our
heart, our companion in the joys and tribulations of life. If she is a maiden, the young
man should love her not only because of her beauty and her amiable character, but
also on account of her fortitude of mind and loftiness of purpose, which quicken and
elevate the feeble and timid and ward off all vain thoughts. Let the maiden be the
pride of her country and command respect, because it is a common practice on the
part of Spaniards and friars here who have returned from the Islands to speak of the
Filipina as complaisant and ignorant, as if all should be thrown into the same class
because of the missteps of a few, and as if women of weak character did not exist in
other lands. As to purity what could the Filipina not hold up to others!

Nevertheless, the returning Spaniards and friars, talkative and fond of gossip, can
hardly find time enough to brag and bawl, amidst guffaws and insulting remarks, that
a certain woman was thus; that she behaved thus at the convent and conducted
herself thus with the Spaniards who on the occasion was her guest, and other things

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that set your teeth on edge when you think of them which, in the majority of cases,
were faults due to candor, excessive kindness, meekness, or perhaps ignorance and
were all the work of the defamer himself. There is a Spaniard now in high office,
who has set at our table and enjoyed our hospitality in his wanderings through the
Philippines and who, upon his return to Spain, rushed forthwith into print and related
that on one occasion in Pampanga he demanded hospitality and ate, and slept at a
house and the lady of the house conducted herself in such and such a manner with
him; this is how he repaid the lady for her supreme hospitality! Similar insinuations
are made by the friars to the chance visitor from Spain concerning their very
obedientconfesandas, hand-kissers, etc., accompanied by smiles and very
significant winkings of the eye. In a book published by D. Sinibaldo de Mas and in
other friar sketches sins are related of which women accused themselves in the
confessional and of which the friars made no secret in talking to their Spanish
visitors seasoning them, at the best, with idiotic and shameless tales not worthy of
credence. I cannot repeat here the shameless stories that a friar told Mas and to
which Mas attributed no value whatever. Every time we hear or read anything of this
kind, we ask each other: Are the Spanish women all cut after the pattern of the Holy
Virgin Mary and the Filipinas all reprobates? I believe that if we are to balance
accounts in this delicate question, perhaps, . . . But I must drop the subject because
I am neither a confessor nor a Spanish traveler and have no business to take away
anybody's good name. I shall let this go and speak of the duties of women instead.

A people that respect women, like the Filipino people, must know the truth of the
situation in order to be able to do what is expected of it. It seems an established fact
that when a young student falls in love, he throws everything to the dogs --
knowledge, honor, and money, as if a girl could not do anything but sow misfortune.
The bravest youth becomes a coward when he married, and the born coward
becomes shameless, as if he had been waiting to get married in order to show his
cowardice. The son, in order to hide his pusillanimity, remembers his mother,
swallows his wrath, suffers his ears to be boxed, obeys the most foolish order, and
and becomes an accomplice to his own dishonor. It should be remembered that
where nobody flees there is no pursuer; when there is no little fish, there can not be
a big one. Why does the girl not require of her lover a noble and honored name, a
manly heart offering protection to her weakness, and a high spirit incapable of being
satisfied with engendering slaves? Let her discard all fear, let her behave nobly and
not deliver her youth to the weak and faint-hearted. When she is married, she must
aid her husband, inspire him with courage, share his perils, refrain from causing him
worry and sweeten his moments of affection, always remembering that there is no
grief that a brave heart can not bear and there is no bitterer inheritance than that of
infamy and slavery. Open your children's eyes so that they may jealously guard their
honor, love their fellowmen and their native land, and do their duty. Always impress
upon them they must prefer dying with honor to living in dishonor. The women of
Sparta should serve you as an example should serve you as an example in this; I
shall give some of their characteristics.

When a mother handed the shield to her son as he was marching to battle, she said
nothing to him but this: "Return with it, or on it," which mean, come back victorious or
dead, because it was customary with the routed warrior to throw away his shield,
while the dead warrior was carried home on his shield. A mother received word that
her son had been killed in battle and the army routed. She did not say a word, but

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expressed her thankfulness that her son had been saved from disgrace. However,
when her son returned alive, the mother put on mourning. One of the mothers who
went out to meet the warriors returning from battle was told by one that her three
sons had fallen. I do not ask you that, said the mother, but whether we have been
victorious or not. We have been victorious -- answered the warrior. If that is so, then
let us thank God, and she went to the temple.

Once upon a time a king of theirs, who had been defeated, hid in the temple,
because he feared their popular wrath. The Spartans resolved to shut him up there
and starve him to death. When they were blocking the door, the mother was the first
to bring stones. These things were in accordance with the custom there, and all
Greece admired the Spartan woman. Of all women -- a woman said jestingly -- only
your Spartans have power over the men. Quite natural -- they replied -- of all women
only we give birth to men. Man, the Spartan women said, was not born to life for
himself alone but for his native land. So long as this way of thinking prevailed and
they had that kind of women in Sparta, no enemy was able to put his foot upon her
soil, nor was there a woman in Sparta who ever saw a hostile army.

I do not expect to be believed simply because it is I who am saying this; there are
many people who do not listen to reason, but will listen only to those who wear the
cassock or have gray hair or no teeth; but while it is true that the aged should be
venerated, because of their travails and experience, yet the life I have lived,
consecrated to the happiness of the people, adds some years, though not many of
my age. I do not pretend to be looked upon as an idol or fetish and to be believed
and listened to with the eyes closed, the head bowed, and the arms crossed over the
breast; what I ask of all is to reflect on what I tell him, think it over and shift it
carefully through the sieve of reasons.

First of all. That the tyranny of some is possible only through cowardice and
negligence on the part of others.

Second. What makes one contemptible is lack of dignity and abject fear of him who
holds one in contempt.

Third. Ignorance is servitude, because as a man thinks, so he is; a man who does
not think for himself and allowed himself to be guided by the thought of another is
like the beast led by a halter.

Fourth. He who loves his independence must first aid his fellowman, because he
who refuses protection to others will find himself without it; the isolated rib in the buri
is easily broken, but not so the broom made of the ribs of the palm bound together.

Fifth. If the Filipina will not change her mode of being, let her rear no more children,
let her merely give birth to them. She must cease to be the mistress of the home,
otherwise she will unconsciously betray husband, child, native land, and all.

Sixth. All men are born equal, naked, without bonds. God did not create man to be
a slave; nor did he endow him with intelligence to have him hoodwinked, or adorn
him with reason to have him deceived by others. It is not fatuous to refuse to
worship one's equal, to cultivate one's intellect, and to make use of reason in all

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things. Fatuous is he who makes a god of him, who makes brutes of others, and
who strives to submit to his whims all that is reasonable and just.

Seventh. Consider well what kind of religion they are teaching you. See whether it
is the will of God or according to the teachings of Christ that the poor be succored
and those who suffer alleviated. Consider what they preaching to you, the object of
the sermon, what is behind the masses, novenas, rosaries, scapularies, images,
miracles, candles, belts, etc. etc; which they daily keep before your minds; ears and
eyes; jostling, shouting, and coaxing; investigate whence they came and whiter they
go and then compare that religion with the pure religion of Christ and see whether
the pretended observance of the life of Christ does not remind you of the fat milch
cow or the fattened pig, which is encouraged to grow fat nor through love of the
animal, but for grossly mercenary motives.

Let us, therefore, reflect; let us consider our situation and see how we stand. May
these poorly written lines aid you in your good purpose and help you to pursue the
plan you have initiated. "May your profit be greater than the capital invested;" and I
shall gladly accept the usual reward of all who dare tell your people the truth. May
your desire to educate yourself be crowned with success; may you in the garden of
learning gather not bitter, but choice fruit, looking well before you eat because on the
surface of the globe all is deceit, and the enemy sows weeds in your seedling plot.

All this is the ardent desire of your compatriot.

JOSÉ RIZAL

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1
Reflection
1. Write your own personal reflection on Rizal’s Letter: To the young women of
Malolos.(50pts.)
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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. [Link]
atdwh-j.
5. [Link]
6. [Link]
7. [Link]

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To my students:
You are now about to start the lessons for Week 9. Read the learning materials below and access the links
that have been provided in the links secton for further readings then answer the Exercises that are given
afer every chapter below.

CHAPTER 9: Rizal’s Poem: Sa aking mga Kababata

(To my Fellow Youth)
OVERVIEW OF LESSON

The Famous Poem "To My Fellow Children (Sa Aking Mga Kababata/Kabata)" was a
nationalistic artwork promoting the use of Tagalog (Filipino) language by the Filipino
people.
The poem was traditionally believed to be Jose Rizal's (the Philippine national hero)
first written Tagalog poem at the age of eight and was said to have been published
posthumously many years after Rizal’s death.

DEVELOPMENT OF THE LESSON

Sa Aking mga Kababata

Kapagka ang baya'y sadyang umiibig

sa kanyang salitang kaloob ng langit,
sanlang kalayaan nasa ring masapit
katulad ng ibong nasa himpapawid.

Pagkat ang salita'y isang kahatulan

sa bayan, sa nayo't mga kaharian,
at ang isang tao'y katulad, kabagay
ng alin mang likha noong kalayaan.

Ang hindi magmahal sa kanyang salita

mahigit sa hayop at malansang isda,
kaya ang marapat pagyamaning kusa
na tulad sa isang tunay na nagpala.

Ang wikang tagalog tulad din sa latin,

sa ingles, kastila at salitang anghel
sapagka't ang Poong maalam tumingin
ang siyang naggawad, nagbigay sa atin.

Ang salita nati'y huwad din sa iba

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na may alfabeto at sariling letra,
na kaya nawala'y dinatnan ng sigwa
ang lunday sa lawa noong dakong una

English Translation version

To My Childhood Companions

Whenever a people truly love

the language given them from above,
lost freedom will they ever try
to regain, as birds yearn for the sky.

For language is a mandate sent

to each people, country and government;
and every man is, like all free
creation, born to liberty.

Who does not love his own tongue is

far worse than a brute or stinking fish,
for we should foster and make it great
like unto a mother blest by fate.

Like Latin, English, Spanish, or

the speech of angels is Tagalog,
for God, a wise provider, it was
who made and handed it to us.

Like the others, our language was equipped

with its own alphabet, its own script,
which were lost when a storm brought down in woe
the barque on the lake long, long ago.

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 Zamboanga del Sur Provincial Government
College
The Life and Works of Jose Rizal
1st Semester School Year 2020-2021

Exercise no. 1

Reflection
1. Write your own personal reflection on Rizal’s Poem: Sa Aking Mga Kababata.
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 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021

References:

1. The Life And Works of Jose Rizal

Authors: Prof. Trizer Dale D. Mansueto
Contributors: Rose F. Langbid
Jay Rome O. delos Santos
Jed B. Otano
Chanda Pearl B. Simeon
Rebino B. Batoto
2. [Link]
3. [Link]
4. [Link]
jgah1aba-a%E2%80%99
5. [Link]
6. [Link]
7. [Link]

Page | 92
 Zamboanga del Sur Provincial Government
College

The Life and Works of Jose Rizal

st
1 Semester School Year 2020-2021
Final Examination
NAME: _____________________________________ SCORE: ___________

INSTRUCTOR: __________________________SECTION: ________ DATE: ___________

Essay.

1. I- eas sa:d -ha- Jose R:za. eio-e -he poej Sa A1:tg Mga Kababa-a a- -he age os 7 oi 8w Do
.ou be.:eoe -ha- a- suoh a .outg age R:za. haoe jataged -o ooje up a jas-eip:eoe -ha-
-ha- h:gh.:gh-s sieedoj eoet -hough -he eoid sieedoj :-se.s :s to- oojpiehets:b.e -o suoh
a .outg peisotf Wh. oi Wh. No-f
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2. Based on what you read about Rizal’s Letter: To the Young Women of Malolos,
what do you think is Rizals views on women?
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3. It .oui oet It-eipie-aiot eha- :s -he jeat:tg os “Atg d: jaiutotg jagjaha. sa

sai:.:tg e:1a, a. h:g:- pa sa jasaho. ta [Link] a- [Link] :sda” -ha- :s soutd ot RIza.s
poej “Sa A1:tg Mga Kababa-a”f

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