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INSTRCTIONAL MODULE IN GE 12
RIZAL LIFE, WORKS AND WRITING
FIRST SEMESTER AY: 2020-2021

PROF. JOHNNY L. CRISTOBAL

ASSOCIATE PROFESSOR IV

MODULE NO. lll

WHY FILIPINOS CONSIDER RIZAL A NATIONAL HERO

Time Allotment: 6 hours

I. Introduction:
A biography narrates how person has lived during a certain period of time. It presents not only
the life of an individual and how he/she influenced the society but also how an individual and
his/her ideas have been shaped by historical events. Jose Rizal lived in the nineteen century, a
period in the Philippine history when changes in public consciousness were already being felt and
progressive ideas were being realized. Studying Rizal’s biography, therefore, will lead to better
understanding of how Rizal devoted his life in shaping the Filipino character. This chapter will cover
Rizal’s life and how he became an important hero of the Philippines.

II. Learning Outcomes:

In this module, you are expected:
1. Draw the Family of Rizal from his father side and mother side.
2. Discuss about Rizal’s family, childhood, and early education.
3. Describe people and event that influenced Rizal’s early life.

lll. Learning Content/ Topic:

Jose Rizal’s Genealogy

A name Destined to be a Legend

A. The Genesis

Genealogy is the study of ancestry and family histories. An expert in this field is called a
genealogist. This chapter traces the origin and history of the name of the martyr-national hero
of the Philippines, Jose Protacio Realonda Alonso Mercado Rizal, known to be “ a child of a good
family”. He was born on June 19, 1861, between eleven and twelve in the evening, a few day’s
before the full moon in Calamba, on the southwest shore of the picturesque Laguna de Bay,
some forty miles south of Manila. The name Calamba was derived from kalan and banga. This is
probably because the place is known for clay pottery. On June 22, 1861 Rizal was baptized by
Fr.Rufino Collantes, while Fr. Pedro Casañas stood as Rizal’s godfather.

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B. The Chinese Ancestry of Rizal

Rizal’s paternal ancestor, Lam-co, was a native of the Chinchew district in China, where
the Jesuits and the Dominicans had missions, so Lam-co perhaps knew something about
Christianity before leaving China.

He was baptized in the Parian church of San Gabriel on a Sunday in June 1697. Lam-co’s
age was given in the record as thirty-five years, and the names of his parents were given as
Siang-co and Zun-nio. The second syllables of these names are titles of a title more respect than
the ordinary Mr. and Mrs. They are something like the Spanish titles Don and Doña.
Nevertheless it is possible that the Dominican priest who kept the register was not as careful in
his use of Chinese words as a Chinese would have been. Following the custom of the other
converts on the same occasion, Lam-co took the name Domingo, the Spanish term for Sunday,
in honor of the day. The record of this baptism can still be seen in the records of the Parian
church of San Gabriel, which are preserved with the Binondo records in Manila.

Soon after Lam-co came to Manila, he became friends with two well-known Dominicans,
a friendship that changed his career and materially affected the fortunes of his descendants.
These powerful friends were the learned Friar Francisco Marquez, author of a Chinese grammar,
and Friar Juan Caballero, a former missionary in China, who, because of his own work and
because his bother held high office there, was influential in the business affairs of the Order.
Through them Lam-co was able to settle in Biñan on the Dominican estate named after St.
Isidore the Laborer.

Domingo Lam-co was married to Inez de la Rosa, who was half his age. They were
married in the Parian church by the same priest who, over thirty years before, had baptized
Lam-co. Inez de la Rosa’s father was Agustin Chinco, also of Chinchew. Agustin Chinco also had a
Chinese godfather and his parents were Chin-co and Zun-nio. He was married to Jacinta Rafaela,
a Chinese Mestiza of the Parian, immediately after his baptism. She apparently was the daughter
of a Christian Chinese and a Chinese Mestiza. There were too many women with the name
Jacinta during that day to identify which of them she was and so enable us to determine the
names of her parents. The Rafaela part of her name was probably added after she was already a
grown-up, in honor of the patron saint of the Parian settlement, San Rafael, just as Domingo, at
his marriage, added Antonio in honor of the Chinese. How difficult guide names then were may
be seen from this list of the six children of Agustin Chinco and Jacinta Rafaela: Magdalena
Vergara, Josepha, Cristoval de la Trinidad, Juan Batista, Francisco Hong-sun, and Inez de la Rosa.

C. The Mercado Clan

Rizal was the son of a prosperous landowner, sugar and rice planter, of Chinese-
Filipinodescent Francisco Mercado Y Chinco, who apparently owed his surname to the
Chinese custom of looking for names with appropriate meanings. Mercado was used for
trader. Francisco Mercado was born in Biñan, and lived to be eighty years old, the youngest

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in a family of thirteen siblings in the following order: Petrona, Gabino, Potenciana, Leoncio,
Tomasa, Casimiro, Basilisa, Gabriel, Fausta, Julian, Cornelio, Gergorio, and Francisco.
The parents of these thirteen siblings were Caption Juan Mercado, who had been the
gobernadorcillo or mayor of Bañan , and Cirila Alejandra, daughter of Maria Guiño. Juan
Mercado was the older of the two brothers Juan and Clement sons of Francisco Mercado
and Bernarda Monicha. The heroes Father was named Francisco in memory of his
grandfather.

Jose Rizal’s father was a well-educated farmer who studied Latin and philosophy at the
Colegio de San Jose in Manila. He was born on April 18, 1818. Early in his adult life, he
moved to Calamba and become a tenant farmer. He attained a degree of wealth,
established a fine library, and cultivated friends among the friars and Spanish government
officials.

The name Francisco was a name held in high honor in Laguna for it had belonged to a
famous sea captain who had been given the Economienda of Bay for his services and had
won the regard of those who paid tribute to him by his fairness and interest in their welfare.

D. The Alonso Clan

Teodora Alonso, mother of Jose Rizal , was the second daughter of Brigida de Quintos
( Narcisa, Teodora Gregorio, Manuel , and Jose) who was the daughter of Manuel de Quintos of
an affluent family in Pangasinan and of Regina Ursua of the Ursua family.

The siblings of Brigida de Quintos were Joaquina , Jose Soler, and Maria Victoria. Regina
Ursua was the daughter of Eugenio and Benigna Ursua. Her brother were Alejandro, Jose ,
Benito and Poo.

Teodora Alonso was one of the most highly educated women in the Philippines at that
time. She was born on November 14, 1827 and died on August 16, 1911 at the advanced age of
84. As a student of Colegio de Santa Rosa , she had a business and literary sense far ahead of her
time. She was a gift woman with insights into literature, art, music, and other forms of Filipino
culture. She was a poet and wrote in the Tagalog langue. She urged her son to read and write
Tagalog and impressed upon him the importance of Philippines culture and history. Jose’s
earliest poems were written with the help of her mother and his career as a novelist was due to
her literary influences. He also inherited some of his science ability from his mother. Teadora
Alonso was a fine mathematician, gourmet cook, interior decorator, and collector of fine books.
She was not only Rizal’s mother but a national treasure.

Teodora Alonso was of Ilocano-Tagalog- Chinese- Spanish- descent, possibly having even
a little Japanese blood. The Alonso family was a distinguished one. An uncle, Jose Florentino ,
was elected to the Spanish Cortes. He sat in the parliament and distinguished himself through
government service. It is said position someday Jose Albert Alonso clan was awarded the Knight

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of the Grand Order By Queen Isabella. Teodora had one of the most masterful commands Of
Spanish in the Philippines.

E. The Destined Name

History seldom accounts for the origin of the name Jose for one reason or another
,there was not confirmation as to where it originated. Although some would say Jose was
named after St. joseph, the foster father of Jesus in keeping with the Catholic tradition then of
naming a child after saint, but it could be a mere speculation.

From Jose Rizal’s maternal side, there were members of the clan named Jose; one of the
brothers of Teodora was Jose, one of the brother’s of Brigida de Quintos ( mother of Teodora
Alonso and Grand mother of Jose Rizal) was Jose Soler , and one of the brothers of Regina Ursua
( Teadora Alonso’s grandmother and Jose Rizal’s great-grandmother) was also named Jose.
Seemingly Jose was named after one of them , most likely his uncle Jose Florentino who was
elected to the Spanish Cortes.

F. The Royal Decree of 1849: The Claveria List

A new family name was adopted in 1850 by authority of the Royal Decree of 1849, upon
the order of Governor Narciso Claveria which sought to remedy the confusion resulting from
many unrelated Filipinos, having the same surname and still greater number having no last
name at all.”

It was through the effort of Narciso Claveria y Zaldua (Governor General of the
Philippines from July 16, 1844 to December 26, 1849) that the royal decree on the distribution
and implementation of surnames to the natives of the Philippines was issued on November
21,1849( Decree of 21 November 1849). Governor Claveria brought Spanish names to the
Philippines and the natives were given either the privilege to choose or their names were simply
awarded to them.” The list of produced and approved family names can be referred from the “
Catalogo Alfabetico de Apellidoa.”

Family names played a significant role under the Spanish system. They were used in
organizing the political system of the country in terms of cedula or community tax, population
distribution, and monitoring the population for government records and correspondence.

In contrast Filipino descendants of rajahs and noblemen were given the option to keep
their names. Among the clans, who were also exempted from forced labor and paying taxes
under the Spanish rule, were the Lakandulas, Suliman, Gatmaitans, Gatbontons, Salingas, Layas,
Lapiras, Macapals, Salamats, Manuguits,Balinguits, Banals, and Kalaws, among others.

Claveria’s contribution to the development of Philippine genealogy was necessary for

our identity, eventually ushering in maturity to the civil society, be they of the middle class or of
lower economic status or educational attainment.

A copy of the printed catalogue of surnames, previously prepared for this purpose, shall
be remitted to all the heads of province of these islands. ²⁰ the name Rizal, however, was taken

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not from the list provided by the government, but it seems to have been chosen, because of its
appropriateness . Rizal a shortened from of the Spanish word for "second crop," seemed suited
to a family of farmers who were making a second start in a new home." The name Rizal
originated from the word Ricial, which literally means rice field. The spelling was allegedly
changed by Francisco from "Ricial"to"Rizal".

Francisco Rizal soon found that in spite of his legal authority, the new name was making
confusion in business affairs, so be compromised on "Rizal Mercado ". His mother-in-law, who
lived in the neighborhood, at the same time ,adopted the name Realonda,and her children
(including Teodora ) followed her example. Hence when Jose Protacio Rizal was baptized Fr.
Rufino Collantes, the record showed his parents as Francisco Rizal Mercado And Teodora
Realonda Alonso".

The Baptismal certificate signed by Fr. Leoncio Lopez(successornof Fr. Rufino Collantes)
read as follows: I the undersigned parish priest of Calamba, certify that from the investigation
made with proper authority, for replacing the parish books which were burned September 28,
1862, to be found in Docket No. 1 of Baptisms, p. 49, it appears by the sworn testimony of
competent witnesses that JOSE RIZAL MERCADO is the legitimate son, and of lawful wedlock, of
Don Francisco Rizal Mercado and Doña Teodora Realonda Alonso, having been baptized in this
in this parish on the 22nd day of June in the year 1861 by the parish priest Rev. Rufino Collantes,
Rev, Pedro Casañas being his godfather."

G. The Siblings

Jose was the seventh of eleven children and the younger of two boys. Don Francisco
and his wife were a prolific pair.

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

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

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

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

Lucia Rizal Herbosa was born in 1857. She married Mariano Herbosa and had 5 children
together. In 1889 Mariano died due to an epidemic but was denied a Christian burial. This was

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due to the fact that he was the brother in law of Jose Rizal. This showed the beginning of the
persecution of the Rizal family by Spanish friars. Lucia died in 1919.

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

José Rizal, in full José Protasio Rizal Mercado y Alonso Realonda, (born June 19, 1861,
Calamba, Philippines—died December 30, 1896, Manila), patriot, physician, and man of letters
who was an inspiration to the Philippine nationalist movement. He was the second and the
seventh child.He became our national hero.

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

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

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

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

I. Rizal’s First Teacher

The first teacher of Rizal was his mother. From her, he learned the alphabet and the
prayers when he was only three years old. This shows that he was a very intelligent boy.” My
mother,” he said “ taught me how to read and to say haltingly the humble prayers which I raised
fervently to God.. Surely, a man owes everything to his mother, next to God.”

As a teacher, Doña Teodora was effectionate and patient, but strict. When she found
out that her son had a talent for poetry, she encouraged him to write poems. Although Jose was
a good child, she whipped him whenever he misbehaved.

J. Influence of Three Uncle’s

Rizal had three uncle’s ( brother of his mother) who played a good influence in his early
life. They were Gregorio, Manuel, and Jose, the three brothers of Doña Teodora.

Tio Gregorio was a scholar and lover of books. He encouraged Rizal to read good books
and think for himself.

Tio Manuel, was a big and strong man. He eroused Rizal’s interest in sports. This Rizal
learned swimming, rowing, fencing, and wrestling.

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Tio Jose, youngest brother of Doña Teodora, was educated in an English college of
Calcutta, India. He inspired Rizal to paint, sketch, and make statues of clay.

K. Jose Rizal’s Early Childhood

A Scion of a Catholic Clan And Voracious Reader

Rizal’s Early Childhood

The childhood of Jose Rizal can be characterized by his desire to learn, even frequenting
the church nearby his home to watch and observe people.The childhood of Jose Rizal can be
characterized by his desire to learn, even frequenting the church nearby his home to watch and
observe people but not to be religiously inclined. Jose Rizal was not a physically blessed or
strong. However, he had a strong will guided and taught by his mother, his first teacher. He
learned almost without the use of books. His mother was the one who laid the foundation of his
great knowledge achieved in such a short time. His brilliance was also the character of the
young Jose Rizal.

Jose Rizal learned his letters at the age of three, after insisting that he be taught to read
and share the lessons learned by his elder sister. Rizal even tried to spell out the words of his
sister’s story book with the use of a syllabary in such a way that one does when using a
dictionary in a foreign language. He also spent much of this time in a church nearby his house
just watching or observing the people coming in and out. Three uncles who were brothers of his
mother also had much influence on the early childhood of Jose Rizal. The youngest uncle named
Jose, took care of teaching regular lessons to Rizal. His huge uncle Manuel developed his
physique until he had a body of silk and steel and no longer a skinny and sickly boy. The last
uncle, Gregorio instilled in the mind of Rizal that it was not easy to obtain something until you
put effort into it.

There was a also a time when Rizal was able to draw a bird flying nearby without lifting
the pencil he was using from the paper till the picture he drew was finished. He can also draw a
running horse and a chasing dog. Clay and wax were the favorite play materials of Rizal. He used
these materials in forming modeled birds and butterflies. This animal molding activity also
started his study of nature.

Jose Rizal also owned a pony and used it to have long rides into the surrounding country
which was rich in scenery. He also took long walks together with his big black dog named
Usman. He also loved to play with the doves in his neighborhood. He learned about the myths
and legends in Laguna after sleeping through the nut in a little straw hut used by Laguna farmers
during the harvest season. Rizal was also good in hand tricks which he perfected to amaze the
simple folk and performed magic lantern exhibitions.

Even in his childhood, Rizal already knew how to respect the rights of others and
requested his elders to reason with him rather than get mad at him for small offenses. He
became a welcome companion for adults even at his young age since he respected their moods
and was never a hindrance to their activities.

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L. Rizal’s Early Writings

In 1868, at the age of seven, Jose Rizal wrote a comedy, which highlighted his literary
talent, for the local fiesta. The municipal captain rewarded him with two pesos. At the age of
eighth in 1869, he wrote the poem “ Sa Aking mga Kanata”.

In his early life, Rizal was a voracious reader. Legend has it that he was able to read at
age three. His mother was a strong influence upon his education and helped develop his early
interest in poetry, music, and European literature. Reading in Tagalog poetry and daily
assignments in Philippine history by his mother inculcated in him a sense of the poem “
Mother’s Birthday”, which Rizal wrote at the age of mine according to Soledad and Trinidad
though Narcisa though her son Antonio Lopez – Rizal was the author. Antonio learned to imitate
the hand writing of Jose Rizal , which might have led to this uncertainty.

M. Rizal’s Early Education

When he was nine years of age, Jose Rizal was sent to boys school in Biñan, where his
uncle Jose Alberto lived, after whom he had been named. His teacher was Dr. Justiniano Aquino
Cruz. It was during his first day in school when Rizal had his first brawl with Pedro because Pedro
laughed during Rizal’s conversation with the teacher. After a few months Jose was instructed to
go home on December 17, 1871 for Christmas vacation, for he had learned all there was to be
taught. When Jose reported this to his father, he was soundly scolded and hustled back to the
school. There Dr. Cruz told Francisco that his son had indeed complete all the work that was
offered.

A story well known in the village a chief event, if one might judge from the conversation
of the inhabitants was about a visit by governor of Hong Kong in the home of Alberto. Many
were the tales told of this distinguished Englishman. He was Sir John Bowring, the notable
polyglot and translator into English of poetry in practically every one of the dialects of Europe.
His achievements along this line had put him second or third among the linguistics of the
Century. He was also interested in history and mentioned in his Biñan visit that the Hakluyt
Society, of which he was a director, was then preparing to publish an exceedingly interesting
account of the Early Philippines that did more justice to it’s inhabitants than the regular Spanish
historians. Here Rizal first heard of Morgan, the historian, whose book he made accessible to his
countrymen in after years. A desire to know other languages than his own also possessed him
and he was eager to rival the achievements of Sir John Bowring.

In his book entitled A Visit to the Philippines Islands, which was translated into Spanish
by Jose del Pan, a liberal editor of Manila, Sir John Bowring gave the following account of his
visit to Rizal’s uncle.

“ We reached Biñan before sunset… First we passed between files of youths, then of
maidens; and through a triumphal arch we reached the handsome dwelling of a rich mestizo,
whom we found decorated with a Spanish order, which had been granted to his father before
him. He spoke English, having been educated at Calcutta, and his house a very large one gave

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abundant evidence that he had not studied in vain the arts of domestic civilization. The
furniture, the beds, the table, the cookery were all in good taste, and the obvious sincerity of
the kind reception added to its agreeableness. Great crowds were gathered together in the
square which fronted the house of Don Jose Alberto”.

N. Rizal’s Early Religious Formation

Rizal’s religiosity can be traced back to his nascency, considering the fact that his
mother almost lost her life while giving birth to him. From then on Teodora made a vow to go on
pilgrimage to the Virgin of Peace and Good Voyage in Antipolo should she and the child turn out
doing fine. On June 6, 1868 the young Rizal with his father Francisco Mercado had a pilgrimage
to Antipolo.

Young Rizal was a religious boy. A Scion of a Catholic clan, born and bred in a
wholesome atmosphere of Catholicism, and possessed of an inborn pious spirit, he grew up a
good Catholic.

Under the tutelage of his mother, who was a devout Catholic and graduate of Colegio de
Santa Rosa, who imbibed Christian doctrine, a requisite in catholic schools, Rizal learned the
common Catholic prayers at an early age. At five years old, he was able to read, although not
fluently, the Spanish family bible, which was the commonly called historia sagrada. Jose
recounted from his childhood memory that his mother gathered all her children to pray the
angelus in the house, as customary to lowland Filipino Christian families in the days of yore.
Further the angelus was followed by the nightly praying of the holy rosary.

As a young boy, Rizal loved to pray in the church , taking part in novenas and joining
religious processions. While studying in Biñan, he often heard the early morning mass:

“I heard the four o’clock mass in the morning, if there was one; or I studied my lessons
at the same hour and heard mass afterward”.

O. Rizal’s Mother: A victim of Injustice.

While Rizal’s Childhood memories were generally pleasant, notwithstanding his pretty
quarrels normal for a young growing boy his age in school, the tragic incident happened in the
Rizal Family when his mother, Doña Teodora was arbitrarily arrested on a malicious charge the
she allegedly aided her brother, Jose Alberto, in trying to poison Alberto’s wife. Jose Alberto was
a prominent man in Biñan who owned big tract of land. In one occasion, he went to Europe on a
business trip. During his absence his wife, abandoned their conjugal home and lived with another
man. When he returned to Biñan, he was mad and enraged by her infidelity, so he planned to file
an infidelity scandal, and to protect the honor of the family, Doña Teodora, persuaded his brother
Jose Alberto to forgive his erring wife. While the family problem was amicably settled, and Jose
Alberto lived again with his unfaithful wife, she connived with the lieutenant of the Guardian
Civil to fabricate unfounded pieces of evidence that her husband attempted to poison her, with
Doña Teodora’s participation as an accomplice.

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This lieutenant who was a bully and overbearing person who habitually badgered and
intimated weaker people had an ax to grind against the Rizal family because in one occasion Don
Francisco refused to give him fodder a kind of feed for his horse. He was so unreasonable and
haughty and virtually took the opportunity to avenge himself and got even against Don
Francisco and arrested Doña Teodora.

Under normal circumstances, Doña Teodora, the accused should have been confined in
the municipal jail of Calamba. However, for no apparent valid reason, the judge, who had been a
guest of the Rizal family in various social gatherings, was also like the arrogant lieutenant who
grudged I’ll feelings against the Rizal family because he imagined that in one occasion he was
not accorded greater respect than other guests in the Rizal home. He ordered that Doña
Teodora be sent immediately to the provincial jail in Sta. Cruz, the capital of Laguna. Doña
Teodora was forced to walk on foot under the scorching heat of the sun, from Calamba to Santa
Cruz. Her traumatic experience affected young Pepe as her mother languished in jail. The
constitutional right of the accused in this particular case, to have a speedy; impartial, and public
trial was not observed because her mother’s case dragged on until it reached the Royal
Audiencia ( Supreme Court).

Inspite of the injustice Doña Teodora experienced in the judicial System at the time, she
remained calm, resolute and courageous and accepted her fate with Christian resignation. She
believed that with God’s help, the court would finally recognized her innocence and the truth
would prevail.

P. GAM-BURZA’S Martyrdom.

The painful experience of the arbitrary imprisonment of Rizal’s mother was still fresh
and the wounds inflected had not yet totally heald . Another misfortune happened in the Rizal
family. The unjust execution of Fathers Gomez, Burgos and Zamora, accused of conspiracy of
the Cavite Mutiny and publicity garroted on February 17,1872, opened the deep wounds.
Paciano, Jose’s older brother and a student in the College of San Jose, in Manila was boarding
with Father Burgos, his most esteemed professor and friend. Because of fortitude and strength
of character he become a trusted assistant of Father Burgos in the fight for the Filipinization of
all parishes.

The execution of Fathers Gomez, Burgos and Zamora was one of the reasons why
Paciano quit College education. He returned to Calamba and related to his younger brother Jose,
the story of Burgos ‘ martyrdom. A few years later, Jose Rizal wrote the memory of Burgos: “He
awakened my intellect and made me remember – “I have tried to pass on to you what I received
from my teachers. Do the same for those who come after you”. So eloquent and precise and full
of meanings to emulate .

Jose Rizal was almost eleven years old when the unfortunate and extremely mournful
execution of Gom-Bur-Za happened. Inspite of Rizal's tender age, he was deeply affected with
the pathetic incident. This injustice, like that one done to his beloved mother, was another
Spanish misrule happening in our land. From these two incidents that were clearly and flagrantly

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a violation of human rights and dignity, Rizal at an early age was awakened and to consecrate his
life to combat evil forces of his times at any cost even at the expense of his life.

Q. The Parable of The Moth.

Doña Teodora used to tell stories to her children before going to bed. In one occasion,
she narrated to Jose the story of the young moth which had made an imprint and profound
impression in his mind at an early stage of his life.

One evening, all members of Rizal’s family went to bed early except his mother and him.
The room was dimly lighted by the flickering light from a coconut oil lamp on the table.

Doña Teodora was teaching him to read a Spanish reader,” The Children’s Friend”. She
became impatient and scolded him for not reading properly. He paid little attention and effort in
reading properly. He paid little attention and effort in reading because he was preoccupied and
fascinated watching the coconut oil lamp while the little months encircled the flights. When her
mother noticed that he was yawning and seemed not interested at all, she stopped reading and
said,” I am going to read to you a very interesting story. I want you listen.”

Rizal was suddenly awakened because the story promised something novel and
interesting. His curiosity increased when his mother started to read slowly the fable of the
mother moth and its little one. As she continued reading the story, his attention was focused on
the light and the moths which were circling the oil lamp. Doña Teodora repeated the warning of
the mother to the young one not to fly close to the flame as if directing to him. He heard the
message she would like to convey, but he was so engrossed with the beautiful and attractive
flame as the insects played merrily in its fascinating brilliance that the moths that fell and
drawned in the oil did not give him any fear of apprehension. There was even a feeling of envy
in himself about the fortune of the insects.

While his mother continued reading, he listened breathlessly as he stretched his

imagination greatly about the fate of the little moth when the flame moved along its golden
tongue to one side and moth with this movement had signed fell into the hot oil, flap its wings
up and down for a time an important event. He felt an unusual feeling and change in himself
that the flame and the moth seemed to have some significance in his life while her mother’s
words appeared to his mind to have a mysterious and brightening basis. He did not know how
the fable ended. His attention was fixed on the fate of the insects and quietly, he murmured. “ I
watched it with my whole soul… it had died a martyr to its illusions.”

Before his mother put him to bed, she said, “ see if you don’t not behave like young
moth, you might get burned.” He did not know whether he answered his mother.one thing he
knew was the story revealed to him something until then unknown. For him, moths are now
significant. Moths talked and they knew how to warn and advised like her mother.

For him, the light seemed more beautiful and had grown more dazzling and attractive.
Now, he knew why the moths circled the flame.

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The tragic fate of the young moth attracted to the splendor of the died a martyr to its
illustrations “ left a profound impress on Rizal’s mind. For him, such noble death was justified,
upholding that “ to sacrifice one’s life for an ideal” is meritorious and exemplary. Like the young
moth, he was destined to die as a martyr for lofty ideal.

R. Cavite Mutiny

On January 20, 1872, approximately 250 Filipino soldiers and workers rose in revolt at
an arsenal in cavity. Eleven Spaniards were killed during the mutiny, but an immediate assault
led by government forces put an end to the uprising after three days.

An oft-cited reason for the mutiny was a decree released by governor-General Rafael de
Izquierdo. The decree ordered that the arsenal workers would no longer be exempt from the
tributo and polo, a privilege they had enjoyed in the past. Official accounts, however, argued
that the revolt was part of a larger movement with the aim of overthrowing the Spanish
government and asserting independence.

Official reports also claimed that the leaders of the mutiny had expected the support of
close to 2,000 men from regiments base both in Manila. The plan was to begin the revolt after
midnight in Manila with rebels setting fires in tondo to distract the authorities. A signal by way
of fireworks would then be sent to the rebels in Cavite who would then lay siege to the arsenal.
In reality, however, the mutiny in Cavite began earlier in the evening and many of those who
pledge support defected and vowed loyalty to Spain. Ultimately, the mutiny failed and the
Spanish government used the incident as a means to suppress the increasing calls for a more
liberal administration.

Among those who clamored for reforms were Filipino secular priests. To understand
how the Filipino secular priests became involved in the Cavite Mutiny of 1872, a brief historical
background on missionary efforts in the Philippines shall first be discussed.

S. Secularization Movement

The introduction and the strengthening of the Catholic faith were largely through the
efforts of two types of clergy: the regular priests and the secular priests. The regular clergy,
whose jurisdiction fell on their elected prelates, were better prepared for missionary work
because of their standard of discipline and asceticism. Their job, then, was to introduce the
faith, convert the natives, and establish religious communities. In the Philippines, five religious
orders took on this task: The Augustinians who arrive in 1565, the Disclosed Franciscans who
arrived in 1578, the Jesuits who arrive in 1581, the Dominicans who arrived in 1587, and the
Augustinian recollects who arrived in 1606.

The secular clergy, on the other hand, were priests who “live in the world.” They were
under the authority of bishops and not members of a religious order. Their primary task was the
management of the religious communities and ideally, the continuation of the work already laid
down by the regular clergy. In other words, while it was the task of the regular clergy to

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introduce the faith and establish religious communities, the management of the parishes
themselves was left the secular priests.

The missionary efforts in the Philippines, however, presented a unique case. In other
Spanish colonies, well-established parishes witnessed the replacement of regular clergy by
secular priests in the management of the religious communities. In the Philippines, the regular
clergy remained administrators of the parishes well into the nineteenth century.

Two issues were particularly contentious among the clergy in the Philippines. The first
issue had to do with episcopal visitations. An omnimoda bull passed by pope Adrian VI in 1522
allowed the regulars to administer the sacraments and act as parish priests independent from
the authority of the local bishop. This bull, however, conflicted with reforms established in the
Council of Trent (1545-1563), which declared that no priests could care for the souls of laymen
unless they were subjected to episcopal authority that often came in the form of the visitations.
Although King Philip II was granted discretionary power to enforce the reforms in the
Philippines, the regular clergy often thwarted their implementation.

The regular clergy argued that if they allowed the visitations to occur, the congregation
would be subjected to two source of authority, the bishops and the provincial superiors, who
may, at some point, issue conflicting orders. By refusing the episcopal visitations, they hoped to
avoid the possibility of violating their vows of obedience to their own superiors. Serious
attempts to enforce the visitations, however, were often countered by the regular clergy who
abused their authority by resigning from their posts and leaving the parishes unattended. This
type of situation was especially Disastrous in the early stage of Christianization when the paucity
of secular priests often forced the government to give in to the wishes of the regular clergy.

The second issue to do with the management of the parishes. Regular priests
maintained control over the parishes in the early stages of Christianization out if necessity
because of the scarcity of secular priests to whom the parishes would be passed on. However,
beginning in the seventeenth century, efforts were intensified to produced and train Filipino
secular priests that by the nineteenth century, they constituted an increasingly significant
number. Despite this, the regular clergy usually contested, of not outright refused, the rights of
the secular clergy to the parishes.

One reason provided by the regulars was that the Philippines still remained an active
mission, en viva conquest spiritual, with some groups not yet Christianized. They would,
therefore, argue that the Filipinos were not ready to be turned over to the secular clergy.
Another reason was more economic in nature with the regulars refusing to give up the parishes
that generated large profits for them. However, an overwhelming reason why the regulars
refused to give up the parishes had to do with their view that the Filipino secular clergy were
unqualified and incompetent. Even worse, some viewed the secular as potential leaders of any
future separatist movements.

The secular clergy would react strongly to these claims. In the mid-nineteenth century,
Fr. Mariano Gómez, parish priest of Bacoor, and Fr. Pedro Palaez, secretary to the archbishop,

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drew up expositions to the government on behalf of the secular clergy, but their efforts proved
futile. The struggle eventually took on a different tone towards the 1860s as the issue of
secularization was no longer limited to questions of merit and competence. By 1864, the nature
of the issue become one of racial equality as well. At the forefront of this struggle to gain
equality between Spanish and Filipino priests was Fe. Jose Burgos.

T. Execution of Gómez, Burgos, and Zamora

As a result of the revolt in Cavity, several priests and laymen were arrested on the
orders Governor-General Izquerdo. Among the priests arrested in the succeeding days were
Fathers José Burgos, Jacinto Zamora, José Guevara, Mariano Gómez, Feliciano Gomez, Mariano
Sevilla, Bartolome Sera, Miguel de Lazar, Justo Guazon, Vicente del Rosario, Pedro Dandan, and
Anacleto Desiderio. Among the laymen were lawyers and businessmen: Gervacio Sánchez, Pedro
Carillo, Maxima Incencio, Bambino Mauricio, Ramon Maurine, Maxima Paterno, and José Basa.
These Filipino were sentenced to varying terms of exile in Guam. The three priests, Burgos,
Gómez, and Zamora, on the other hand, were condemned to death by garrote on February 15,
1872.
IV. Learning Assessment
Test l.
Directions: Listed in the left column are name of individuals related or affiliated with, Jose Rizal.
Supply the kind of relation or affiliation they had with him.

Name Relation or affiliation with Jose Rizal

1.Rev.Rufino Collantes He is the priest who baptized Jose Rizal.

2.Governor General Narcisco Claveria
He ordered that all Filipinos select surname from
the list, and Don Francisco choose the name
Rizal. The original form was Racial which means
“growing again” and referred to the new growth in
the fields.

3.Inaz dela Rosa Jose Rizal’s great-great grandmother.

4.Manuel de Quintos The father of Teodora Mercado which is the

mother of Jose Rizal.

5.Potenciana Mercado Sibling of Franciso Mercado which is the father of

Jose Rizal.

6.Tio Manuel He is an husky and athletic man who encouraged

Jose Rizal to develop his frail body by means of
physical exercise.

7.Tio Jose He inspired Rizal to develop his artistic ability.

8.Jose Florentito A cousin-german, Jose Florentino was a Philippine

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deputy in the Spanish Cortes, and a lawyer of note, as

was also
his brother, Manuel.,

9.Teodora Alonso She is the mother of Jose Rizal.

10.Francisco Mercado He is the father of Jose Rizal.

Test ll. Enumeration

Direction: In circle the letter of your answer.
1. it refers to the study of ancestry and family histories.
a. etymology
b. genealogy
c. epistemology
d. gemology
2. Domingo Lam-co, Jose Rizal’s paternal ancestor, was a native of this palce.
a. Beijing
b. Shanghai
c. Chinchew
d. Parian
3. on June 22, 1861 Jose Rizal was baptized by this priest.
a. Pablo Pastellis
b. Jose Burgos
c. Jose Villaclara
d. Ruffino Collantes
4. Jose Rizal’s Mother, Teodora Alonso,Studied in this School.
a. Colegio de San Jose
b. Colegio de Santa Rosa
c. Colegio de San Juan de Letran
d. Colegio de Santa Isabel
5. The Royal Decree of 1849 was ordered by this man.
a. Governor General Polaveija
b. Governor General Narcisco Claveria
c. Governor General Rafael de Izquierdo
d. Governor General Despujol

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6. The list of produced and approved family names can be referred from this publication.
a. Catalogo Alfabetico de Apellidos
b. Catalogo Alfabeto de Apellidos
c. Catalogo de Apellidos Filipinos
d. Catalogo de Alfabetico Filipinos
7. Jose Rizal’s baptismal certificate was signed not by the priest who baptized him but his
successor.
a. Fr. Leoncio Lopez
b. Fr. Rufino Collantes
c. Fr. Manuel Zarez-Burgos
d. Fr. Francisco de Puala
8. He was the paternal grandfather of Jose Rizal.
a. Domingo Lam-co
b. Agustin Chinco
c. Juan Mercado
d. Manuel de Quintos
9. The GomBurZa priest were executed because they were
a. promoting Protestantism
b. leaders of the labor strike
c. trying to separate the Philippines from Spain
d. loyal to the previous Governor General
10. Following the Revolution of 1869 Governor General
a. Jose Lemery
b. Carlos Ma. De la Torre
c. Rafael de Izuquirdo
d. Jose Raon was appointed for the Philippines
V. Enrichment Activity
Do a research and answer the following questions.
1. Do a research on the poems “ sa aking mga kabata” and “mother’s birthday”. What is the
messages of these Poems?
2. What is the lessons from the parable of the moth?
Note: Send your answer through email address johnycristobal05@gmail.com.
Vl. References:
Rhodalyn W.O.,Aaron Abel M., and Janet R.E.,(2018). The Life and Works of Jose Rizal (2018).,
839 EDSA,South Triangle, Quezon City, C&E Publishing, Inc.,

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Augusto V.d.V.,(2014).Jose Rizal in our times:A guide for the better understanding of the
Philippines’ foremost national hero.707 Tiaga Kasipagan Street Barangka Drive, Mandaluyong
City,Books ATBP,Publishing Corp.,
Ronnie E.P., and Danilo H. C.,.(2014).Jose Rizal The man and the hero chronicles, legacies, and
controversies. 839 EDSA,South Triangle, Quezon City,C&E Publishing, Inc.,

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