The Life and Works of Rizal MODULE FINALS

Republic of the Philippines
NUEVA VIZCAYA STATE UNIVERSITY

Bayombong, Nueva Vizcaya
INSTRUCTIONAL MODULE
IM No.: IM-GECMS1 -1STSEM-2022-2023
College: Arts and Sciences

Campus: BAMBANG
DEGREE PROGRAM COURSE NO. GECMS1

SPECIALIZATION COURSE TITLE THE LIFE AND WORKS OF RIZAL
YEAR LEVEL TIME FRAME 3 Hrs. WK NO. 10 IM NO. 6
I. UNIT TITLE/CHAPTER TITLE
ANNOTATION OF ANTONIO MORGA’S SUCCESSOS DE LAS ISLAS FILIPINAS
II. LESSON TITLE

1. Sucessos de las Islas Filipinas
2. Rizal’s Annotation to Morga’s 1609 Philippine History
III. LESSON OVERVIEW

This lesson provides the students an understanding and appraisal on the interpretation
of Jose Rizal and Antonio Morga about the Philippines. Furthermore, this lesson also examines
how Rizal look into Morga’s annotation of the country’s history.
IV. DESIRED LEARNING OUTCOMES

At the end of the lesson, the students should be able to:
1. compare and contrast Rizal and Morga’s different views about Filipinos and Philippine
culture; and
2. analyze Rizal’s ideas on how to rewrite Philippine history.
V. LESSON CONTENT
1. Sucessos de las Islas Filipinas

Sucessos de las Islas Filipinas
(Events in the Philippine Islands) has
been recognized as a first-hand
account of pre-Spanish colonial
venture into Asia. It was published in
Mexico in 1609 that tackle the history
of the Philippine island that covers
1493 to 1603. It was written by
Antonio Morga, a Spanish lawyer and
a high ranking colonial official for 43
years in the Philippines from 1594 to
1604. He was also a Spanish
conquistador, historian and
anthropologist. He was the first to
wrote lay formal history of the
Philippines. Being the first one to
conduct study of the Philippine history and was able to access many documents, it gave Morga
the freedom to explore and re study the documents that in the end it benefitted him and the
Spanish government.
Sucesos means the work of an honest observer, a versatile bureaucrat, who knew the
workings of the administration from the inside. On the other hand, Las Islas Filipinas means
“The Philippine Island” in English and was named in honor of King Philip II of Spain. This essay
that described the events in the Philippine islands explored the political, social, and economic
aspect of Spain and its colonies. It contains eight (8) chapters. (1) Of the first discoveries of the
Eastern islands; (2) Of the government of Dr. Francisco de Sande; (3) Of the government of don
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Gonzalo Ronquillo de Peiialosa; (4) Of the government of Dr. Santiago de Vera; (4) Of the
government of Gomes Perez Dasrnariiias; (6) Of the government of don Francisco Tello; (7) Of
the government of don Pedro de Acuiia; and (8) An account of the Philippine Islands.The book is
based on the experience and observation of Antonio De Morga.
Morga (1609) wrote that the purpose for writing Sucesos was so he could chronicle "the
deeds achieved by our Spaniards, the discovery, conquest, and conversion of the Filipinas
Islands - as well as various fortunes that they have from time to time in the great kingdoms and
among the pagan peoples surrounding the islands. " Therefore, the book (Sucesos...) narrates
the history of wars, intrigues, diplomacy and evangelization of the Philippines in a somewhat
disjointed way and Rizal referred it as biased.
2. Rizal’s Annotation to Morga’s 1609 Philippine History
Rizal during his second trip abroad particularly in London, he found the book, Sucesos
and he read it Rizal as truth seeker desired to study the Philippine history that made him as a
historian. He had the burning desire to know exactly the condition of the Philippines when the
Spaniards came ashore to the islands fro he believed that the country was economically self-
sufficient and prosperous before the coming of Spaniards. In addition, he believed the conquest
of the Spaniards contributed in part to the decline of the Philippine’s rich traditions and culture.
He then decided to undertake the annotation of Antonio de Morga’s Sucesos De Las

Islas Filipinas with the inspiration of his friend Ferdinand Blumentritt. Annotation means a note
of explanation or comment added to a text or diagram. Devoting for four months of research and
writing and almost a year to get his manuscript published in Paris in January 1890. Rizal copied
the 351 pages Sucesos, by hand and started annotating the articles.
Rizal annotated the book because of the following reasons.
 To awaken the consciousness of the Filipinos regarding their glorious ways of the past.
 To correct what has been distorted about the Philippines due to Spanish Conquest.
 To prove that the Filipinos are civilized/advanced even before the coming of the
Spaniards.
Below are the annotations made by Rizal.

By the Christian religion, Dr. Morga appears to mean the Roman Catholic which by fire and
sword he would preserve in its purity in the Philippines. Nevertheless in other lands, notably in
Flanders, these means were ineffective to keep the church unchanged, or to maintain its
supremacy, or even to hold its subjects.
Great kingdoms were indeed discovered and conquered in the remote and unknown parts of the
world by Spanish ships but to the Spaniards who sailed in them we may add Portuguese,
Italians, French, Greeks, and even Africans and Polynesians. The expeditions captained by
Columbus and Magellan, one a Genoese Italian and the other a Portuguese, as well as those
that came after them, although Spanish fleets, still were manned by many nationalities and in
them were negroes, Moluccans, and even men from the Philippines and the Marianes Islands.
These centuries ago it was the custom to write as intolerantly as Morga does, but nowadays it
would be called a bit presumptuous. No one has a monopoly of the true God nor is there any
nation or religion that can claim, or at any rate prove, that to it has ben given the exclusive right
to the Creator of all things or sole knowledge of His real being.
The conversions by the Spaniards were not as general as their historians claim. The
missionaries only succeeded in converting a part of the people of the Philippines. Still there are
Mohammedans, the Moros, in the southern islands, and Negritos, Igorots and other heathens
yet occupy the greater part territorially of the archipelago. Then the islands which the Spaniards
early held but soon lost are non-Christian -- Formosa, Borneo, and the Moluccas. And if thre are
Christians in the Carolines, that is due to Protestants, whom neither the Roman Catholics of
Morga's day nor many Catholics in our own day consider Christians.
It is not the fact that the Filipinos were unprotected before the coming of the Spaniards. Morga
himself says, further on in telling of the pirate raids from the islands had arms and defended
themselves. But after the natives were disarmed the pirates pillaged them with impunity, coming
at times when they were unprotected by the government, which was the reason for many of the
insurrections.
The civilization of the Pre-Spanish Filipinos in regard to the duties of life for that age was well
advanced, as the Morga history shows in its eighth chapter.
The islands came under Spanish sovereignty and control through compacts, treaties of
friendship and alliances for reciprocity. By virtue of the last arrangement, according to some
historians, Magellan lost his life on Mactan and the soldiers of Legaspi fought under the banner
of King Tupas of Cebu.
The term "conquest" is admissible but for a part of the islands and then only in its broadest
sense. Cebu, Panay, Luzon, Mindoro, and some others cannot be said to have been conquered.
The discovery, conquest and conversion cost Spanish blood but still more Filipino blood. It will
be seen later on in Morga that with the Spaniards and on behalf of Spain there were always
more Filipinos fighting than Spaniards.
Morga shows that the ancient Filipinos had army and navy with artillery and other implements of
warfare. Their prized krises and kampilans for their magnificent temper are worthy of admiration
and some of them are richly damascened. Their coats of mail and helmets, of which there are
specimens in various European museums, attest their great advancement in this industry.
Morga's expression that the Spaniards "brought war to the gates of the Filipinos" is in marked
contrast with the word used by subsequent historians whenever recording Spain's possessing
herself of a province, that she pacified it. Perhaps "to make peace" then meant the same as "to
stir up war." (This is a veiled allusion to the old Latin saying of Romans, often quoted by
Spaniard's that they make a desert, calling it making peace. -- Austin Craig)
Megellan's transferring from the service of his own king (i.e. the Portuguese) to employment
under the King of Spain, according to historic documents, was because the Portuguese King
had refused to grant him the raise in salary which he asked
Now it is known that Magellan was mistaken when he represented to the King of Spain that the
Molucca Islands were within the limits assigned by the Pope to the Spaniards. But through this
error and the inaccuracy of the nautical instruments of that time, the Philippines did not fall into
the hands of the Portuguese.
Cebu, which Morga calls "The City of the Most Holy Name of Jesus," was at first called "The
village of San Miguel."
The image of the Holy Child of Cebu, which many religious writers believed was brought to
Cebu by the angels, was in fact given by the worthy Italian chronicler of Magellan's expedition,
the Chevalier Pigafetta, to the Cebuan queen.
The expedition of Villalobos, intermediate between Magallan's and Legaspi's gave the name
"Philipina" to one of the southern islands, Tendaya, now perhaps Leyte, and this name later was
extended to the whole archipelago.
Of the native Manila rulers at the coming of the Spaniards, Raja Soliman was called "Rahang
mura", or young king, in distinction from the old king, "Rahang matanda". Historians have
confused these personages.
The native fort at the mouth of the Pasig river, which Morga speaks of as equipped with brass
lantkas and artillery of larger caliber, had its ramparts reinforced with thick hardwood posts such
as the Tagalogs used for their houses and called "harigues", or "haligui".

Morga has evidently confused the pacific coming of Legaspi with the attack of Goiti and
Salcedo, as to date. According to other historians it was in 1570 that Manila was burned, and
with it a great plant for manufacturing artillery. Goiti did not take possession of the city but
withdrew to Cavite and afterwards to to Panay, which makes one suspicious of his alleged
victory. As to the day of the date, the Spaniards then, having come following the course of the
sun, were some sixteen hours later than Europe. This condition continued until the end of the
year 1844, when the 31st of December was by special arrangement among the authorities
dropped from the calendar for that year. Accordingly, Legaspi did not arrive in Manila on the
19th but on the 20th of May and consequently it was not on the festival of Santa Potenciana but
on San Baudelio's day. The same mistake was made with reference to the other earlyl events
still wrongly commemorated, like San Andres's day for the repulse of the Chinese corsair Li Ma-
hong.
Though not mentioned by Morga, the Cebuans aided the Spaniards in their expedition against
Manila, for which reason they were long exempted from tribute.
The southern islands, the Bisayas, were also called "The land of the Painted People (or
Pintados, in Spanish)" because the natives had their bodies decorated with tracings made with
fire, somewhat like tattooing.
The Spaniards retained the native name for the new capital of the archipelago, a little changed,
however, for the Tagalogs had called their city "Maynila."
When Morga says that the lands were "entrusted (given as encomiendas) to those who had
"pacified" them, he means "divided up among." The word "entrust," like "pacify," later came to
have a sort of ironical signification. To entrust a province was then as if it wre said that it was
turned over to sack, abandoned to the cruelty and covetousness of the encomendero, to judge
from the way these gentry misbehaved.
Legaspi's grandson, Salcedo, called the Hernando Cortez of the Philippines, was the
"conqueror's" intelligent right arm and the hero of the "conquest." His honesty and fine qualities,
talent and personal bravery, all won the admiration of the Filipinos. Because of him they yielded
to their enemies, making peace and friendship with the Spaniards. He it was who saved Manila
from Li Ma-hong. He died at the early age of twenty-seven and is the only encomendero
recorded to have left the great part of his possessions to the Indians of his encomienda. Vigan
was his encomienda and the Illokanos there were his heirs.
The expedition which followed the Chinese corsair Li Ma-hong, after his unsuccessful attack
upon Manila, to Pangasinan province, with the Spaniards of whom Morga tells, had in it 1,500
friendly Indians from Cebu, Bohol, Leyte and Panay, besides the many others serving as
laborers and crews of the ships. Former Raja Lakandola, of Tondo, with his sons and his
kinsmen went too, with 200 more Bisayans and they wre joined by other Filipinos in Pangasinan.
If discovery and occupation justify annexation, then Borneo ought to belong to Spain. In the
Spanish expedition to replace on its throne a Sirela or Malacla, as he is variously called, who
had been driven out by his brother, more than fifteen hundred Filipino bowmen from the
provinces of Pangasinan, Kagayan and the Bisayas participated.
It is notable how strictly the early Spanish governors were held to account. Some stayed in
Manila as prisoners, one, Governor Corcuera, passed five years with Fort Santiago as his
prison.
In the fruitless expedition against the Portuguese in the island of Ternate, in the Molucca group,
which was abandoned because of the prevalence of beriberi among the troops, there went
1,500 Filipino soldiers from the more warlike provinces, principally Kagayans and Pampangans.
The "pacification" of Kagayan was accomplished by taking advantage of the jealousies among
its people, particularly the rivalry between two brothers who were chiefs. An early historian
asserts that without this fortunate circumstance, for the Spaniards, it would have been
impossible to subjugate them.
Captain Gabriel de Rivera, a Spanish commander who had gained fame in a raid on Borneo and
the Malacca coast, was the first envoy from the Philippines to take up with the King of Spain the
needs of the archipelago.
The early conspiracy of the Manila and Pampangan former chiefs was revealed to the Spaniards
by a Filipina, the wife of a soldier, and many concerned lost their lives.
The artillery cast for the new stone fort in Manila, says Morga, was by the hand of an ancient
Filipino. That is, he knew how to cast cannon even before the coming of the Spaniards, hence
he was distinguished as "ancient." In this difficult art of ironworking, as in so many others, the
modern or present-day Filipinos are not so far advanced as were their ancestors.
When the English freebooter Cavandish captured the Mexican galleon Santa Ana, with 122,000
gold pesos, a great quantity of rich textiles -- silks, satins and damask, musk perfume, and
stores of provisions, he took 150 prisoners. All these because of their brave defense were put
ashore with ample supplies, except two Japanese lads, three Filipinos, a Portuguese and a
skilled Spanish pilot whom he kept as guides in his further voyaging.
From the earliest Spanish days ships were built in the islands, which might be considered
evidence of native culture. Nowadays this industry is reduced to small craft, scows and coasters.
The Jesuit, Father Alonso Sanchez, who visited the papal court at Rome and the Spanish King
at Madrid, had a mission much like that of deputies now, but of even greater importance since
he came to be a sort of counselor or representative to the absolute monarch of that epoch. One
wonders why the Philippines could have a representative then but may not have one now.
In the time of Governor Gomez Perez Dasmariñas, Manila was guarded against further damage
sch as was suffered from Li Ma-hong by the construction of a massive stone wall around it. This
was accomplished "without expense to the royal treasury." The same governor, in like manner,
also fortified the point at the entrance to the river where had been the ancient native fort of
wood, and he gave it the name Fort Santiago.
The early cathedral of wood which was burned which was burned through carelessness at the
time of the funeral of Governor Dasmariñas' predecessor, Governor Ronquillo, was made,
according to the Jesuit historian Chirino, with hardwood pillars around which two men could not
reach, and in harmony with this massiveness was all the woodwork above and below. It may be
surmised from these how hard workers were the Filipinos of that time.
A stone house for the bishop was built before starting on the governor-general's residence. This
precedence is interesting for those who uphold the civil power.
Morga's mention of the scant output the scant output of large artillery from the Manila cannon
works because of lack of master foundry workers shows that after the death of the Filipino
Panday Pira there were not Spaniards skilled enough to take his place, nor were his sons as
expert as he.
It is worthy of note that China, Japan, and Cambodia at this time-maintained relations with the
Philippines. But in our day, it has been more than a century since the natives of the latter two
countries have come here. The causes which ended the relationship may be found in the
interference by the religious orders with the institutions of those lands.
For Governor Dasmariñas' expedition to conquer Ternate, in the Moluccan group, two Jesuits
there gave secret information. In his 200 ships, besides 900 Spaniards, there must have been
Filipinos for one chronicler speaks of Indians, as the Spaniards called the natives of the
Philippines, who lost their lives and others who were made captives when the Chinese rowers
mutinied. It was the custom then always to have a thousand or more native bowmen and
besides the crew were almost all Filipinos, for the most part Bisayans.
The historian Argensola, in telling of four special galleys for Dasmariñas' expedition, says that
they were manned by an expedient which was generally considered rather harsh. It was ordered
that there be bought enough of the Indians who were slaves of the former Indian chiefs, or
principals, to form these crews, and the price, that which had been customary in pre-Spanish
times, was to be advanced by the ecomenderos who later would be reimbursed from the royal
treasury. In spite of this promised compensation, the measures still seem severe since those
Filipinos were not correct in calling their dependents slaves. The masters treated these, and
loved them, like sons rather, for they seated them at their own tables and gve them their own
daughters in marriage.
Morga says that the 250 Chinese oarsmen who manned Governor Dasmariñas' swift galley
were under pay and had the special favor of not being chained to their benches. According to
him it was covetousness of the wealth aboard that led them to revolt and kill the governor. But
the historian Gaspar de San Agustin states that the reason for the revolt was the governor's
abusive language and his threatening the rowers. Both these authors' allegations may have
contributed, but more important was the fact that there was no law to compel these Chinamen to
row in the galleys. They had come to Manila to engage in commerce or to work in trades or to
follow professions. Still the incident contradicts the reputation for enduring everything which they
have had. The Filipinos have been much more long-suffering than the Chinese since, in spite of
having been obliged to row on more than one occasion, they never mutinied.
It is difficult to excuse the missionaries' disregard of the laws of nations and the usages of
honorable politics in their interference in Cambodia on the ground that it was to spread the Faith.
Religion had a broad field awaiting them in the Philippines where more than nine-tenths of the
natives were infidels. That even now there are to be found here so many tribes and settlements
of non-Christians takes away much of the prestige of that religious zeal which in the easy life in
towns of wealth, liberal and fond of display, grows lethargic. Truth is that the ancient activity was
scarcely for the Faith alone, because the missionaries had to go to islands rich in spices and
gold though there were at hand Mohammedans and Jews in Spain and Africa, Indians by the
million in the Americas, and more millions of protestants, schismatics and heretics peopled, and
still people, over six-sevenths of Europe. All of these doubtless would have accepted the Light
and the true religion if the friars, under pretext of preaching to them, had not abused their
hospitality and if behind the name Religion had not lurked the unnamed Domination.
In the attempt made by Rodriguez de Figueroa to conquer Mindanao according to his contract
with the King of Spain, there was fighting along the Rio Grande with the people called the
Buhahayenes. Their general, according to Argensola, was the celebrated Silonga, later
distinguished for many deeds in raids on the Bisayas and adjacent islands. Chirino relates an
anecdote of his coolness under fire once during a truce for a marriage among Mindanao
"principalia." Young Spaniards out of bravado fired at his feet but he passed on as if
unconscious of the bullets.
Argensola has preserved the name of the Filipino who killed Rodriguez de Figueroa. It was
Ubal. Two days previously he had given a banquet, slaying for it a beef animal of his own, and
then made the promise which he kept, to do away with the leader of the Spanish invaders. A
Jesuit writer calls him a traitor though the justification for that term of reproach is not apparent.
The Buhahayen people were in their own country, and had neither offended nor declared war
upon the Spaniards. They had to defend their homes against a powerful invader, with superior
forces, many of whom were, by reason of their armor, invulnerable so far as rude Indians were
concerned. Yet these same Indians were defenseless against the balls from their muskets. By
the Jesuit's line of reasoning, the heroic Spanish peasantry in their war for independence would
have been a people even more treacherous. It was not Ubal's fault that he was not seen and, as
it was wartime, it would have been the height of folly, in view of the immense disparity of arms,
to have first called out to this preoccupied opponent, and then been killed himself.
The muskets used by the Buhayens were probably some that had belonged to Figueroa's
soldiers who had died in battle. Though the Philippines had latakas and other artillery, muskets
were unknown until the Spaniards came.

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

many captives gone, such a great number of soldiers killed in expeditions, islands depopulated,
their inhabitants sold as slaves by the Spaniards themselves, the death of industry, the
demoralization of the Filipinos, and so forth, and so forth. Enormous indeed would the benefits
which that sacred civilization brought to the archipelago have to be in order to counterbalance
so heavy a cost.
While Japan was preparing to invade the Philippines, these islands were sending expeditions to
Tonquin and Cambodia, leaving the homeland helpless, even against the undisciplined hordes
from the South, so obsessed were the Spaniards with the idea of making conquests.
In the alleged victory of Morga over the Dutch ships, the latter found upon the bodies of five
Spaniards, who lost their lives in that combat, little silver boxes filled with prayers and
invocations to the saints. Here would seem to be the origin of the anting-anting of the modern
tulisanes, which are also of a religious character.
In Morga's time, the Philippines exported silk to Japan whence now comes the best quality of
that merchandise.
Morga's views upon the failure of Governor Pedro de Acuña's ambitious expedition against the
Moros unhappily still apply for the same conditions yet exist. For fear of uprisings and loss of
Spain's sovereignty over the islands, the inhabitants were disarmed, leaving them exposed to
the harassing of a powerful and dreaded enemy. Even now, though the use of steam vessels
has put an end to piracy from outside, the same fatal system still is followed. The peaceful
country folk are deprived of arms and thus made unable to defend themselves against the
bandits, or tulisanes, which the government cannot restrain. It is an encouragement to banditry
thus to make it easy getting booty.
Hernando de los Rios blames these Moluccan wars for the fact that at first the Philippines were
a source of expense to Spain instead of profitable in spite of the tremendous sacrifices of the
Filipinos, their practically gratuitous labor in building and equipping the galleons, and despite,
too, the tribute, tariffs and other imposts and monopolies. These wars to gain the Moluccas,
which soon were lost forever with the little that had been so laboriously obtained, were a heavy
drain upon the Philippines. They depopulated the country and bankrupted the treasury, with not
the slightest compensating benefit. True also is it that it was to gain the Moluccas that Spain
kept the Philippines, the desire for the rich spice islands being one of the most powerful
arguments when, because of their expense to him, the King thought of withdrawing and
abandoning them.
Among the Filipinos who aided the government when the Manila Chinese revolted, Argensola
says there were 4,000 Pampangans "armed after the way of their land, with bows and arrows,
short lances, shields, and broad and long daggers." Some Spanish writers say that the
Japanese volunteers and the Filipinos showed themselves cruel in slaughtering the Chinese
refugees. This may very well have been so, considering the hatred and rancor then existing, but
those in command set the example.
The loss of two Mexican galleons in 1603 called forth no comment from the religious chroniclers
who were accustomed to see the avenging hand of God in the misfortunes and accidents of
their enemies. Yet there were repeated shipwrecks of the vessels that carried from the
Philippines wealth which encomenderos had extorted from the Filipinos, using force, or making
their own laws, and when not using these open means, cheating by the weights and measures.
The Filipino chiefs who at their own expense went with the Spanish expedition against Ternate,
in the Moluccas, in 1605, were Don Guillermo Palaot, Maestro de Campo, and Captains
Francisco Palaot, Juan Lit, Luis Lont, and Agustin Lont. They had with them 400 Tagalogs and
Pampangans. The leaders bore themselves bravely for Argensola writes that in the assault on
Ternate, "No officer, Spaniard or Indian, went unscathed!"
The Cebuans drew a pattern on the skin before starting in to tatoo. The Bisayan usage then was
the same procedure that the Japanese today follow.
Ancient traditions ascribe the origin of the Malay Filipinos to the island of Samatra. These
traditions were almost completely lost as well as the mythology and the genealogies of which
the early historians tell, thanks to the zeal of the missionaries in eradicating all national
remembrances as heathen or idolatrous. The study of ethnology is restring this somewhat.
The chiefs used to wear upper garments, usually of Indian fine gauze according to Colin, of red
color, a shade for which they had the same fondness that the Romans had. The barbarous
tribes in Mindanao still have the same taste.
The "easy virtue" of the native women that historians note is not solely to the simplicity with
which they obeyed their natural instincts but much more due to a religious belief of which Father
Chirino tells. It was that in the journey after death to "Kalualhatiran," the abode of the spirit, there
was a dangerous river to cross that had no bridge other than a very narrow strip of wood over
which a woman could not pass unless she had a husband or lover to extend a hand to assist
her. Furthermore, the religious annals of the early missions are filled with countless instances
where native maidens chose death rather than sacrifice their chastity to the threats and violence
of encomenderos and Spanish soldiers. As to the mercenary social evil, that is worldwide and
there is no nation that can "throw the first stone" at the other. For the rest, today the Philippines
has no reason to blush in comparing its womankind with the women of the most chaste nation in
the world.
Morga's remark that the Filipinos like fish better when it is commencing to turn bad is another of
those prejudices which Spaniards like all other nations, have. In matters of food, each is
nauseated with what he is unaccustomed to or doesn't know is eatable. The English, for
example, find their gorge rising when they see a Spaniard eating snails, while in turn the
Spanish find roast beef English-style repugnant and can't understand the relish of other
Europeans for beef steak a la Tartar which to them is simply raw meat. The Chinamen, who
likes shark's meat, cannot bear Roquefort cheese, and these examples might be indefinitely
extended. The Filipinos favorite fish dish is the bagoong and whoever has tried to eat it knows
that it is not considered improved when tainted. It neither is, nor ought to be, decayed.
Colin says the ancient Filipinos had had minstrels who had memorized songs telling their
genealogies and of the deeds ascribed to their deities. These were chanted on voyages in
cadence with the rowing, or at festivals, or funerals, or wherever there happened to be any
considerable gatherings. It is regrettable that these chants have not been preserved as from
them it would have been possible to learn much of the Filipinos' past and possibly of the history
of neighboring islands.
The cannon foundry mentioned by Morga as in the walled city was probably on the site of the
Tagalog one which was destroyed by fire on the first coming of the Spaniards. That established
in 1584 was in Lamayan, that is, Santa Ana now, and was transferred to the old site in 1590. It
continued to work until 1805. According to Gaspar San Augustin, the cannon which the pre-
Spanish Filipinos cast were "as great as those of Malaga," Spain's foundry. The Filipino plant
was burned with all that was in it save a dozen large cannons and some smaller pieces which
the Spanish invaders took back with them to Panay. The rest of their artillery equipment had
been thrown by the Manilans, then Moros, into the sea when they recognized their defeat.
Malate, better Maalat, was where the Tagalog aristocracy lived after they were dispossessed by
the Spaniards of their old homes in what is now the walled city of Manila. Among the Malate
residents were the families of Raja Matanda and Raja Soliman. The men had various positions
in Manila and some were employed in government work nearby. "They were very courteous and
well-mannered," says San Agustin. "The women were very expert in lace-making, so much so
that they were not at all behind the women of Flanders."
Morga's statement that there was not a province or town of the Filipinos that resisted conversion
or did not want it may have been true of the civilized natives. But the contrary was the fact
among the mountain tribes. We have the testimony of several Dominican and Augustinian
missionaries that it was impossible to go anywhere to make conversions without other Filipinos
along and a guard of soldiers. "Otherwise, says Gaspan de San Agustin, there would have been
no fruit of the Evangelic Doctrine gathered, for the infidels wanted to kill the Friars who came to
preach to them." An example of this method of conversion given by the same writer was a trip to
the mountains by two Friars who had a numerous escort of Pampangans. The escort's leader
was Don Agustin Sonson who had a reputation for daring and carried fire and sword into the
country, killing many, including the chief, Kabadi.
"The Spaniards," says Morga, "were accustomed to hold as slaves such natives as they bought
and others that they took in the forays in the conquest or pacification of the islands."
Consequently, in this respect the "pacifiers" introduced no moral improvement. We even do not
know if in their wars the Filipinos used to make slaves of each other, though that would not have
been strange, for the chroniclers tell of captives returned to their own people. The practice of the
Southern pirates, almost proves this, although in these piratical wars the Spaniards were the
first aggressors and gave them their character.
VI. LEARNING ACTIVITIES (Proceed to Workbook)

VII. ASSIGNMENT (Proceed to Workbook)
VIII. EVALUATION (Proceed to Workbook)
IX. REFERENCES
A. Book / Printed Resources
Ariola, M. (2018). The Life and Works of Rizal. (1st ed.). Manila: Unlimited Books Library
Services & Publishing Inc.
Pangilinan, M. (2018). Life and works of Dr. Jose P. Rizal. (1st ed.). Manila: Mindshapers Co.,
Inc.
Umali, V., Ramos, O., Ambidda, M., & Maliban, N. (2019). Jose Rizal: A review on the life and
works of the first Filipino. (1st ed.). Mandaluyong City: Books Atbp. Publishing Corp.
B. E-Resources
Kuhonta A. (2014, October 5). Sucesos de las Islas Filipinas (Introduction). Retrieved November
10, 2020 from https://www.slideshare.net/abbieelainekuhonta/sucesos-39902918
Morga, A. (1609). Sucesos de Las Islas Filipinas. Retrieved November 11, 2020 from
http://public-library.uk/ebooks/05/48.pdf
Rizalian Youth Council – Hawaii. (n.d.). Annotations to Dr. Antonio Morga's Sucesos de las Islas
Filipinas (1609). Retrieved November 11, 2020 from
https://rizalianyouthcouncilhawaii.weebly.com/annotations-to-sucesos-de-las-islas-
filipinas.html#:~:text=Annotations%20to%20Dr.,)%20(Translated%20by%20Austin
%20Craig)&text=At%20his%20own%20expense%2C%20he,prior%20to%20the%20Spanish
%20conquest.
Tan, L. (n.d.). Rizal’s annotation of Morga's Sucesos De Las Islas FIlipinas (summary).
Retrieved November 10, 2020 from
https://www.academia.edu/42198655/Rizal_s_annotation_of_Morgas_Sucesos_De_Las_Islas_
FIlipinas_SUMMARY_
Wisely, A. (2019, September 18). Dr. Antonio de Morga's Sucesos de las Islas Filipinas.
Retrieved November 10, 2020 from https://www.slideshare.net/anandawisely/dr-antonio-de-
morgas-sucesos-de-las-islas-filipinas

Campus: BAMBANG

YEAR LEVEL TIME FRAME 6 Hrs. WK NO. 11-12 IM 7
NO.
NOLI ME TANGERE
II. LESSON TITLE
1. A brief History of the Novel

2. The Novelist’s Literary Characters
3. Summary of the Noli Me Tangere

This lesson provides the students an understanding and appraisal on the important
characters in the novel “Noli Me Tangere”, and what they symbolized. Furthermore, this lesson
also examines the present Philippine scenario through the examples mentioned in the novel.

3. appraise important characters in the novel and what they represent; and
4. examine present Philippine situation through the examples mentioned in the Noli Me
Tangere.
V. LESSON CONTENT
1. A BRIEF HISTORY OF THE NOVEL
As a man obsessed with freedom and
liberty for the Filipino people, Rizal proposed a
book writing project to the Filipino members of the
Circulo Hispano Filipino. The book wou ld deal on
the socio-cultural and political aspects of life in the
Philippines. Members wanted to write about the
characters and activities of the Filipino women and
most of them were not interested with this
proposed project of Rizal. On June 2, 1884, Rizal
proposed the writing of a novel about the
Philippines written by a group of Filipinos. His
proposal was unanimously approved by the
Filipinos present at the party, among whom were
Pedro, Maximino and Antonio Paterno,Graciano
López Jaena, Evaristo Aguirre, Eduardo de Lete,
Julio Llorente and Valentin Ventura. He then
decided to write the book by himself and did not
lose hope using his talent and writing skills. He
started to write his masterpiece the, “Noli Me
Tangere,” and joined the Brotherhood of Masons
for more mature contacts and enlightenment to complete the book. He finished the book in
December 1886.

The purpose of the novel was simply to raise
political consciousness concerning the current condition of
affairs in the Philippines. He managed to finished the first
half of the novel in Madrid and finally finished it in
Germany where scientific research and philosophy were
free from the church and state control.
Rizal made his final touch in his prolific novel and
was printed in Berlin, Germany with the financial help of
his friend Dr. Maximo Viola. The novel was published at
Berliner Buchdruckrei-Action-Gesselschaft with the lowest
rate of P300 for 2,000 copies and the book was finally
released in March 1887.
“Noli Me Tangere” is a latin phrase that Rizal took
from the Bible, meaning “Touch me not.” In John 20:13-
17, the newly-risen Christ says to Mary Magdalene: Maximo Viola, known as the savior of
“Touch me not; I am not yet ascended to my , but go to Noli Me Tangere
my brethren, and say unto them I ascend unto my Father
and your Father, and to my God and your God.” The
novel has a missing chapter and the reason of omission is purely economic. The missing
chapter was entitled Elias and Salome which follows chapter XXIV – “In the Woods.” The
chapter talks about the love story of Elias and Salome.
“Noli Me Tangere” (The Social Cancer as the alternative English title) is a Spanish-
language novel written by Dr.Jose P. Rizal that is credited with the awakening of nationalism
among the Filipinos of Rizal’s time. The novel is commonly referred to by its shortened name
Noli. The English translation of Charles Derbyshire was titled “The Social Cancer,” although
some other translations retain the original Latin.
This novel was published when Dr. Rizal was 26 and it played historical significance to
the Filipino nation in establishing its identity.
Rizal dedicated his novel, Noli me Tangere to the Philippines – “To My Fatherland.” The
dedication goes this way:
Recorded in the history of human sufferings is a cancer so
malignant a character that the least touch irritates it and awakens
in it the sharpest pains. Thus, how many times, when in the midst
of modern civilizations, I have wished to call thee before me, now to
accompany me in memories, now to compare thee with other
countries, hath thy dear image presented itself showing a social
cancer like to that other!
Desiring thy welfare which is our own, and seeking the best
treatment, I will do with thee what the ancients did with their sick,
exposing them on the steps of the temple so that everyone who came
to invoke the Divinity might offer them a remedy.
And to this end, I will strive to reproduce thy condition

faithfully, without discriminations; I will raise a part of the veil that
covers the evil, sacrificing to truth everything, even vanity itself,
since, as thy son I am conscious that I also suffer from thy defects
and weaknesses.

Noli Me Tangere Cover Meaning
 SILHOUETTE OF A FILIPINA – It
was popular belief that the silhouette
of the woman in the cover of Noli Me
Tangere is the unfortunate Maria
Clara, Crisostomo Ibarra’s lover.
“Padre Cura! Padre
Cura!' [Padre Salvi] the
Spaniards cried to him; but
he did not mind them. He ran
in the direction of the Capitan
Tiago’s house. There he
breathed a sigh of relief. He
saw through the transparent
gallery an adorable
silhouette full of grace and
the lovely contours of Maria
Clara and that of her aunt
bearing glasses and cups.”
 A MAN IN A CASSOCK WITH

HAIRY FEET - This symbolism at
the lower part of the cover is to be a
representation for priests using
religion in a dirty way, specifically Padre Damaso.
"However, Padre Damaso is not mysterious like those monks; he is jolly
and if the sound of his voice is brusque like that of a man who has never bitten
his tongue and who believes everything he utters is sacrosanct and cannot be
improved upon, his gay and frank laughter erases this disagreeble impression,
even to the extent that one feels bound to forgive him his sockless feet and a
pair of hairy legs which would fetch the fortune of a Mendiata in the Quiapo fair.”
 HELMET OF THE GUARDIA CIVIL/CONSTABULARY HELMET - An obvious take on

the arrogance of those in authority.
"The Alferez [Dona Consolacion’s husband] picked up his helmet,
straightened himself a bit and marched off with loud giant strides. After a few
minutes he returned, not making the least sound. He had removed his boots.
The servants, accustomed to these
 WHIP/CORD - The cruelties present in the novel best explains the symbol Rizal used in
the cover.
"[Dona Consolacion] took a few turns in the room twisting the whip in her
calloused hands and, stopping all of a sudden in front of Sisa, told her in
Spanish, “Dance” [Dona Consolacion] raised the whip -- that terrible whip familiar
to thieves and soldiers, made in Ulango and perfected by the Alferez with
twisted wires... And she started to whip lightly the naked feet of the mad woman,
whose face contracted with pain, obliging her to defend herself with her hands”
 FLOGS - another symbolism for cruelties. It is a representation of Jesus Christ’s

scourging before his imminent crucifixion.
Elias -- "[S]ince he was poor and could not pay for able lawyers, he was
condemned to be scourged in public and taken through the streets of Manila.
Not long long ago this was in use, this infamous punishment the people call
"caballo y vaca," a thousand times worse than death itself. My grandfather,
abandoned by all except his young wife, was tied to a horse, followed by a cruel
multitude, and flogged on every street corner, before other men, his brothers,
and in the neighborhood if the numerous temples of a God of peace."
 A LENGTH OF CHAIN - representation of slavery and imprisonment.
 BAMBOO STALKS – One thing comes to mind when bamboo stalks are talked about
resilience.
 CROSS - The one that killed the Christ Jesus. It was a representation of suffering and
death. It also represents a grave. Magnifies the discrimination towards Filipinos, Chinese
Mestizos and Spaniards during this time towards a proper burial.
 BURNING TORCH - A reference to the Olympic torch, it tells everyone the beginning of
the defense of honors and the start of proving themselves worthy of victory. Rage and
passion are most abundant in this phase. Represents a phrase that could possibly mean
everything to every single suffering Filipinos: “The rise of the revolution is now at hand.”
 POMELO BLOSSOMS AND LAUREL LEAVES - They roughly represent faith, honor
and fidelity. P0melo blossoms are utilized as loose potpourri or a mixture of dried flower
petals and spices used to scent the air. It is commonly used in prayers and cleansing.
The laurel leaves, also known as bay leaves, are used as crowns during the Ancient
Greek Olympics wherein the best of the best are treated as heroes. Filipinos in this time
wants to embody these three virtues that Rizal represented as two plants.
 SUNFLOWERS - A unique behavior in sunflowers, known as phototropism, is a motif

that has appeared in many ancient myths and is viewed as a symbol of loyalty and
constancy. The sunflower’s petals have been likened to bright yellow rays of sunshine,
which
Attackers and Defenders of the Noli:

Attackers:
 Fr. Jose Ridriguez, an Augustine priest who published a series of eight (8)
pamphlets to discredit Noli
 Father Font- printed and distributed copies to discredit the controversial novel.
 General Jose de Salamanca
 General Luis M. de Prado
 Sr. Fernando Vida
 Vicente Barrantes, the Spanish academician of Madrid who bitterly criticized the
Noli in an article published in La Espana Moderna (Madrid newspaper) in January
1890.
Defenders:
 Marcelo H. Del Pilar
 Dr. Antonio Ma. Regidor
 Graciano Lopez Jaena
 Mariano Ponce
 Father Sanchez, Rizal’s favorite teacher in Ateneo
 Don Segismundo Moret, former Minister of the Crown
 Dr. Miguel Morayta, historian and stateman
 Professor Blumentritt, scholar and educator
 Other Filipino reformists in foreign lands
 Rev. Vicente Garcia, a Filipino priests-scholar and a Tagalog translator
 Desiderio Magalong

2. THE NOVELIST’S LITERARY CHARACTERS

Rizal included around 30 characters in the novel. Below are some of the major characters of
the story that represent conditions of the Philippines.
1. Crisostomo Ibarra- also known as Juan Crisostomo Ibarra y Magsalin in his full name, a
Filipino who studied in Europe for 7 years, the love interest of Maria Clara. The main and
most important character in the novel manifesting in him the Filipino who acquired
European idea through his education in Europe.
2. Elias – Ibarra’s mysterious friend, a master boater, also a fugitive. He was referred to at
one point as “the pilot”, who wants to revolutionize his country. Ibarra’s grandfather
condemned of burning a warehouse that made Elias a fugitive. The character that Rizal
placed to represent the Filipino masses who suffered from Spanish brutalities and abuse
due to their powerlessness in the novel and in real Philippines social situation of that
time.
3. Maria Clara de Los Santos – Ibarra’s sweetheart; the illegitimate daughter of Father
Damaso and Pia Alba. She symbolized a Filipina who came from a good education,
modest, faithful, reserved and conservative.
4. Padre Damaso Verdolagas – Franciscan friar and Maria Clara’s biological father. An
antagonist in character and represents the un-Christian works of the Catholic friars who
are in the church.
5. Sisa – the mother of Basilio and Crispin, who became insane after losing her sons. She
symbolized a mother who would do everything for the sake of her children.
6. Kapitain Tiago – He was known in his full name as Don Santiago de Los Santos the
known father of Maria Clara and one of the richest men in San Diego. He symbolized the
Filipinos who were passive and thought of their welfare first.
7. Pilosopong Tasyo - also known as Don Anastasio, portrayed in the novel as

pessimistic, cynic, and mad by his neighbors. He symbolized a Filipino who was
intelligent and spoke for his principles.
8. Dona Victorina – Victorina de los Reyes de De Espadana, a woman who passes herself
off as a Peninsulares . Wife of Don Tiburcio de Espadana, known in the novel as a
trying hard rich woman who abhors anything that is Filipino and clings to Spanish way of
life. This kind of character was manifested on some Filipinos of that time.
9. Pedro – abusive husband of Sisa who love cockfighting.
10. Don Rafael Ibarra – known in the plot as a concerned citizen and property owner who
was the father of Crisostomo Ibarra. Padre Damaso who played an antagonist role
called him a heretic and rebel due to his view on relating to liberalism in society.
11. The School Master – A teacher at San Diego who’s view in the novel represented the
weak and useless education in the Philippines. He attributes the problem from facilities
and methods of learning that the friars implemented in the country.
12. Tandang Pablo – The Leader of the rebels, whose family was destroyed because of the
Spaniards.
13. Basilio – the elder son of Sisa.

14. Crispin – the younger son of Sisa who died from the punishment of the soldiers from the
false accusation of stealing an amount of money.
15. Padre Sibyla – Hernando de la Sibyla, a Filipino friar. He is described as short and has
fair skin.
16. Padre Salvi – also known in his full name as Bernardo Salvi, a secret admirer of Maria
Clara.
17. The Alferez – chief of the Guardia Civil; mortal enemy of the priests for power in San
Diego.
18. Don Tiburcio – Spanish husband of Donya Victorina who was limp and submissive to
his wife; he also pretended to be a doctor.
19. Dona Consolacion – wife of the alferez, another who passed herself as a Peninsular;
best remembered for her abusive treatment of Sisa.
20. Captain General (no specific name) – The most powerful official in the Philippines, a
hater of secular priests and corrupt officials, and a friend of Ibarra.
3. SUMMARY OF THE NOLI METANGERE

Crisostomo Ibarra is a young Filipino who studied for seven years in Europe and later on
returned to his native land to look for his father, landowner and known for his wealth. Ibarra’s
father died in prison allegedly as a result of a quarrel with the parish curate of Padre Damaso, a
Franciscan friar. Ibarra is engaged to a beautiful and promising lady, Maria Clara, the supposed
daughter, and only child of Don Santiago de Los Santos, commonly known as “Capitan Tiago.”
Ibarra resolves to cede all quarters and to work for the goodness of his countrymen. To
exhibit his good intentions, he seeks to build, public schools in his native town, all expenses
paid by him. He meets with apparent support from all, especially Padre Damaso’s descendant,
a young and gloomy Fransciscan named Padri Salvi, for whom Maria Clara confesses as an
instinctive dread.
At the laying of the cornerstone for the new schoolhouse, a suspicious accident,
apparently aimed at Ibarra’s life, occurs, but the festivities proceed until the dinner, where
Ibarra is wantonly and grossly maligned over the memory of his father by Fray Damaso. The
young man almost loses control of himself and is about to kill the friar, but was saved by Maria
Clara.
Ibarra is excommunicated, and Capitan Tiago, through his fear of the friars, is forced to
break the engagement and agree to the marriage of Maria Clara with a young and innocuous
Spaniard provided by Padre Damaso. Obedient to her reputed father’s command and
influenced by her mysterious dread of Padre Salvi, Maria Clara consents to this arrangement
but becomes seriously ill, only to save by medicines sent secretly by Ibarra and clandestinely
administered by a girlfriend.
Ibarra succeeds in having the excommunication removed, but before he can explain
matters, an uprising against the Civil Guard is secretly brought about agents of Padre Salvi,
and the leadership is attributed to Ibarra to ruin him. He is warned by a mysterious friend, an
outlaw called Elias, whose life he had accidentally saved; but desiring first to see Maria Clara,
refuses to make his escape, and when the outbreak occurs, he is arrested as the prime mover
of it and thrown into prion in Manila.
On the evening when Capitan Tiago gives a ball in his Manila house to celebrate his
supposed daughter’s engagement, Ibarra makes his escape from prison and succeeds in
seeing Maria Clara alone. He begins to reproach her because it is a letter written to her before
he went to Europe which forms the basis of the charge against him, but she clears herself of
treachery to him. The letter had been secured from her by false representations and in
exchange for two others written by her mother just before her birth, which prove that Padre
Damaso is her birth father. These letters had been coincidentally located in the convent by
Padre Salvi, who made use of them to intimidate the girl and get possession of Ibarra’s letter,
from which he forged others to incriminate the young man. She tells him that she will marry the
young Spaniard, sacrificing herself thus to save her mother’s name and Capitan Tiago’s honor
and to prevent a public scandal, but that she will always remain faithful to Crisostomo Ibarra.
Ibarra’s escaped, had been effected by Elias, who transported him in a bangka up the
Pasig to the Lake, where the Civil Guard so closely besetted them that Elias leaped into the
water and drew the pursuers away from the boat, in which Ibarra laid concealed.
On Christmas Eve, at the mausoleum of the Ibarra in a gloomy wood, Elias appeared,
wounded and dying, and found there a boy named Basilio beside the corpse of his mother, a
poor woman who had been driven to insanity be her husband’s neglect and abuses. On the
part of the Civil Guard, her younger son having disappeared sometime before in the convent,
where he was a sacristan. Basilio, who was ignorant of Elias’s identity, helped him to build a
funeral pyre, on which his corpse and the madwomen were to be burned.
Upon knowing of the reported death of Ibarra in the chase on the Lake, Maria Clara
became disconsolate and begged her supposed godfather, Fray Damaso, to put her in a
nunnery. Unconscious of her knowledge of their real relationship, the friar breaks down and
confesses that all the trouble he has stirred up with the Ibarras has been to prevent her from
marrying a native, which would condemn her and her entreaties, and she entered the nunnery
of St. Clara, to which Padre Salvi was assigned in a ministerial capacity.

IX. REFERENCES
Ariola, M. (2018). The life and works of Rizal. Manila: Unlimited Books Library Services &
Publishing Inc.,
Francisco, V., Francisco, PM., Dulay, M., Battung, J. & Bumidang, J. (2018). Rizal: A modular
approach based on the new CHED curriculum. Manila: Mindshapers Co., Inc.,
Manebog, J. (2018). Life and works of Rizal: biography, writings, and legacies of our bayani.
Malabon City: Mutya Publishing House, Inc.
Pangilinan, M. (2018). Life and works of Dr. Jose P. Rizal. Manila: Mindshapers Co., Inc.
Umali, V., Ramos, O., Ambidda, M., & Maliban, N. (2019). Jose Rizal: A review on the life and
works of the first Filipino. (1st ed.). Mandaluyong City: Books Atbp. Publishing Corp.
Zaide, G. & Zaide, S. (2008). Life, works, and writings of a genius writer, scientist, and national
hero. Quezon City: All Nations Publishing Co., Inc.
B. E-Resources
Miguel, K. (2013, May 8). Noli Me Tangere. Retrieved November 11, 2020 from
https://www.slideshare.net/khaziakinka/noli-me-tangere-20779561
Sanijon, A. (2012, July 29). The title of the novel. Retrieved November 11, 2020 from
https://www.slideshare.net/angelsanijon/the-title-of-the-novel?from_action=save
Tonogbanua, C. (2011, August 31). Noli and Fili cover symbolisms. Retrieved November 13, 2020 from
https://www2.slideshare.net/carlotonogbanua/noli-and-fili-cover-symbolisms

Campus: BAMBANG

YEAR LEVEL TIME FRAME 6 Hrs. WK NO. 13-14 IM 8
NO.
EL FILIBUSTERISMO
II. LESSON TITLE

2. Characters of the El Filibusterismo
3. Summary of the El Filibusterismo

This lesson provides the students an understanding and appraisal on the interpretation
of Rizal’s El Filibusterismo. Furthermore, this lesson also leads to how Rizal exposed the
condition of the Philippines in the hands of the Spaniards through his novels. This will allow
students to be able to look into critical issues of the novel. As an output, students will visualize
their role as a youth in nation-building.

5. compare and contrast the characters, plot, and theme of the Noli and the El Filibusterismo;
and
6. value the role of the youth in the development and future of society
V. LESSON CONTENT
El Filibusterismo is the second novel written by Jose Rizal and it is considered as the
sequel of Noli Me Tangere. In English translation it is known as the “Reign of Greed” that
pictured a brink of revolution in its 38 chapters with 279 long pages. Original manuscript was
written in Spanish. Jose Rizal dedicated El Filibusterismo to the three martyred priests of Cavite
mutiny. The execution of the three priests was significant to the title of the novel. He had defined
the word filibuster as his title of the novel to his German friend Ferdinand Blumentritt, in his
letter.
The letter goes this way:
The word filibustero is little known in the Philippines. The masses do not know it yet. I heard
it for the first time in 1872 when the tragic executions took place.
I still remember the panic that this word created. Our father forbade us to utter it, as well
as the words Cavite, Burgos, etc. The Manila newspapers and the Spaniards apply this word to
one whom they want to make a revolutionary suspect.
The Filipinos belonging to the educated class fear the reach of the word. It does not have
the meaning of freebooters; it rather means a dangerous patriot who will soon be hanged or well,
a presumptuous man."

His dedication to the GOMBURZA:
To the memory of the priests, Don Mariano Gomez (85 years old), Don
Jose Burgos (30 years old), and Don Jacinto Zamora (35 years old). Executed in
Bagumbayan Field on the 28th of February, 1872.
The Church, by refusing to degrade you, has placed in doubt the crime
that has been imputed to you; the Government, by surrounding your trials with
mystery and shadows, causes the belief that there was some error, committed in
fatal moments; and all the Philippines, by worshiping your memory and calling you
martyrs, in no sense recognizes your culpability. In so far, therefore, as your
complicity in the Cavite mutiny is not clearly proved, as you may or may not have
been patriots, and as you may or may not have cherished sentiments for justice
and for liberty, I have the right to dedicate my work to you as victims of the evil
which I undertake to combat. And while we wait expectantly upon Spain some
day to restore your good name and cease to be answerable for your death, let
these pages serve as a tardy wreath of dried leaves over your unknown tombs,
and let it be understood that every one who without clear proofs attacks your
memory stains his hands in your blood!
Rizal took three (3) years to write his

second novel. He began writing in October 1887
while he was in Calamba. While in London (1888),
he revised the plot and some chapters. Rizal
continued to work on his manuscript in Paris Later
he moved to Brussels where the cost of living was
cheaper and he would be less likely to be
distracted by social events so he could focus on
finsihing the book. He then finally completed the
book on March 29, 1891 in Biarritz. On September
18, 1891, the novel was published in Ghent,
Belgium being in a financial crisis, the publishing
was partially funded by Rizal’s friend Valentin
Ventura and he was tagged as the savior of the El
Fili.
Rizal gratefully donated the original
mansuscript and an autographed printed copy to
Valentin Ventura. Rizal also sent complimentary
copies to Blumentritt, Mariano Ponce, Graciano
Lopez Jaena, Antonio Luna, T.H. Pardo de
Tavera, Juan Luna and other friends.The El Nuevo
Regimen, liberal Madrid newspaper serialized the
novel in its issues of October 1891.
Today, the original manuscript of El Filibusterismo in Rizal’s own handwriting is now
preserved in the Filipiniana Division of the Bureau of Public libraries in Manila. It was acquired
by Philippine government from Valentin Ventura for 10,000 pesos.

Dr. Jose P. Rizal wrote the novel for the following reasons:
1. To defend Filipino people from foreign accusations of foolishness and lack of
knowledge.
2. To show how the Filipino people live during Spanish colonial period and the
cries and woes of his countrymen against abusive officials.
3. To discuss what religion and belief can really do to everyday lives.
4. To expose the cruelties, graft and corruption of the false government and
honestly show the wrong doings of Filipinos that led to further failure.
2. Characters of the El Filibusterismo
o Simoun – Crisóstomo Ibarra disguised as a wealthy jeweler, bent on starting a revolution

to seek revenge against those who wronged him. His revenge was fueled by his
sufferings that made him a rebel, with a title of filibuster. He embodies the Filipinos who
had had enough of the cruelties of the Spaniards.
o Maria Clara - Ibarra's girlfriend. She enlisted in the nunnery when she learned that Ibarra
was already dead. Simoun planned to sneak her out of the convent; she died before the
plan was put to action.
o Basilio – The eldest of Sisa’s two sons, now an aspiring doctor. He is the one who
discovered the true identity of Simoun and befriended him. At first he refuses to join
Simoun's plan of overthrowing the Spanish government; in this, he represents the young
educated Filipinos who are apathetic to the needs of the society. The death of Juli makes
him decide to join Simoun's troop.
o Isagani – Poet and Basilio’s best friend; portrayed as emotional and reactive; Paulita
Gómez’ boyfriend before being dumped for fellow student Juanito Peláez. He is the
nephew of Padre Florentino who planned to set up a new school in their society. He
sabotaged the plan of Simoun by removing the lamp that contained the explosives and
threw it on the waters. He was once a person full of hope and aspirations for his country
but he was disheartened and let go of his ideals in favor of personal gains. He
symbolizes the youth who, despite their being very aggressive and idealistic, cannot be
relied on in times of adversity.
o Kabesang Tales – Telesforo Juan de Dios, a former cabeza de barangay (barangay

head) who resurfaced as the faced as the feared Luzón bandit Matanglawin (Tagalog for
“Hawkeye”); his father, Tandang Selo, dies eventually after his own son Tano, who
became a guardia civil, unknowingly shoots his grandfather in an encounter. He
symbolizes the natives and farmers whose lands were seized by the friars.
o Don Custodio – Custodio de Salazar y Sánchez de Monteredondo, 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 high society. He represents somebody in the government who holds position
but not qualified as he used the wealth of his wife in securing position.
o Paulita Gomez – The girlfriend of Isagani and the niece of Doña Victorina, the old Indio
who passes herself off as a Peninsular, who is the wife of the quack doctor Tiburcio de
Espadaña. In the end, she and Juanito Peláez are wed, and she dumps Isagani,
believing that she will have no future if she marries him because of his liberal ideas. She
represents the women who have no sense of nationalism and sympathy towards others.
o Father Florentino – Isagani’s godfather, and a secular priest; was engaged to be

married, but chose to be a priest after being pressured by his mother, the story hinting at
the ambivalence of his decision as he chooses an assignment to a remote place, living in
a solitude near the sea. He believes that the Philippines will have its freedom. Through
his words to the dying Simoun, he changed the vengeful heart and his views that
liberation must be achieved not through bloody revolution but peaceful reforms.
o Huli – Juliana de Dios, the girlfriend of Basilio, and the youngest daughter of Kabesang
Tales. When her family fell into serious debt, she decided to become a servant rather
than to sell the locket that Basilio given her which was once a possession of Maria Clara.
When Basilio was imprisoned, she asked father Camorra to release her. Being pure and
innocent, she was not aware that Father Camorra was a womanizer planned to rape her
but she jumped over the balcony to her death rather than to submit to the evil will of the
friar. She represents the Philippines which would rather suffer with pride and honor.
o Tandang Selo – father of Kabesang Tales. He raised the sick and young Basilio.
o Father Sibyla – Hernando de la Sibyla, a Dominican friar and vice-rector of the University
of Santo Tomas.
o Quiroga – Chinese merchant who secretly keep armaments for the Filipino rebels in
preparation for the revolution planned by Simoun.
o Padre Irene – priest who promised the students to established the academia de Lengua
Española in return for some amount of money.
o Father Camorra – lustful priest who nearly raped Huli in exchange of Basilio’s freedom
o Señor Pasta - An old Filipino lawyer who refuses to help the Filipino students in their
clamor for educational reforms. He represents the part of the society that is only
generous and sympathetic to the rich and powerful. His self-centeredness overshadows
his patriotism.
o Placido Penitente and Pecson - They are the students who asked for educational
reforms. They represent the people who have yet to cultivate their nationalistic attitude.
o Ben-Zyab – Pseudonym of Abraham Ibañez. A journalist who believes that he is the only
one thinking for the Philippines. The name is an anagram of Ybañez, an alternate
spelling of his name.
o Doña Victorina - She is the ridiculously pro-Spanish woman who is going to Laguna in
search of her henpecked husband. Her search for her husband symbolizes her search
for the foreign identity that she did not have.
o Macaraig - classmate of Isagani at the University of Santo Tomas and a rich student who
serves as the leader of students who wish for the construction of the Academia de
Castellano.
3. Summary of the El Filibusterismo

Crisostomo Ibarra returns as Simoun after thirteen years of leaving the Philippines. A
wealthy jeweler sporting a beard and blue-tinted glasses, and a confidant of the Captain-
General. Abandoning his idealism, he becomes a cynical saboteur, seeking revenge against the
Spanish Philippine system responsible for his mistortunes in plotting a revolution. Simoun
insinuates himself into Manila high society and influences every decision of the Captain-General
to mismanage the country’s affairs so that a revolution will break out. He cynically sides with the
upper classes, encouraging them to commit abuses against the masses to encourage the latter
to revolt against the oppressive Spanish colonial regime. This time, he does not attempt to fight
the authorities through legal means, but through violent revolution using the masses.
Simoun has reasons for instigating a revolution. First is to rescue Maria Clara from the
convent and second, to get rid of ills and evils in the Philippine society. His true identity is
discovered by a now grown-up Basilio while visiting the grave of his mother, Sisa, as Simoun
was digging near the grave site for his buried treasures. Simoun spares Basilio’ life and asks
him to join in his planned revolution against the government, egging him on by bringing up the
tragic misfortunes of the latter's family. Basilio declines the offer as he still hopes that the
country’s condition will improve. Basilio, at this point, is a graduating student of medicine at the
Ateneo Municipal de Manila. After the death of his mother, Sisa, and the disappearance of his
younger brother, Crispin, Basilio heeded the advice of the dying boatman, Elias, and traveled to
Manila to study. Captain Tiago adopted Basilio after Maria Clara entered the convent. With
Captain Tiago’s help, Basilio was able to go to Colegio de San Juan de Letran where, 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.
Captain Tiago’s confessor, Father Irene, is making Captain Tiago’s health worse by
giving him opium even as Basilio tries hard to prevent Captain Tiago from smoking it. He and
other students want to establish a Spanish language academy so that they can learn to speak
and write Spanish despite the opposition from the Dominican friars of the Universidad de Santo
Tomas. With the help ‘of a reluctant Father Irene as their mediator and Don Custodio'’s decision,
the academy is established; however, they will only serve as caretakers of the school, not as the
teachers. Dejected and defeated, they hold a mock celebration at a panciteria while a spy for the
friars witnesses the proceedings.
Simoun, for his part, keeps in close contact with the bandit group of Kabesang Tales, a
former cabeza de barangay who suffered misfortunes at the hands of the friars. Once a farmer
owning a prosperous sugarcane plantation and a Cabeza de barangay (barangay head), he was
forced to give everything to the greedy and unscrupulous Spanish friars. Bandits captured his
son, Tano, who became a civil guard; his daughter Huli 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. Before joining the bandits, Tales took Simon's revolver while Simoun was staying at his
house for the night. As payment, Tales leaves a locket that once belonged to Maria Clara.
To further strengthen the revolution, Simoun has Quiroga, a Chinese man hoping to be
appointed consul to the Philippines, smuggle weapons into the country using Quiroga’ bazaar as
a front. Simoun wishes to attack during a stage play with all of his enemies in attendance. He,
however, abruptly aborts the attack when he learns from Basilio that Maria Clara had died
earlier that day in the convent. A few days after the mock celebration by the students, the people
are agitated when disturbing posters are found displayed around the city. The authorities accuse
the students present at the panciteria of agitation and disturbing peace and have them arrested.
Basilio, although not present at the mock’ celebration, is also arrested. Captain Tiago dies after
learning of the incident, and as stated in his will-forged by Irene, all his possessions are given to
the Church, leaving nothing for Basilio. Basilio is left in prison as the other students are
released. A high official tries to intervene for the release of Basilio but the Captain-General,
bearing grudges against the high official, coerces him to tender his resignation. Juli, Basilio’
girlfriend _ and the daughter of Kabesang Tales, tries to ask Father Camorra’s help upon the
advice of a senior woman. Instead of helping Juli, however, the priest tried to rape her as he has
long hidden desires for Juli. Juli, rather than submit to the will of the friar, jumps over the balcony
to her death. Basilio got released with the help of Simoun. Basilio, now a changed man, and
after hearing about Juli’s suicide, finally joined Simoun’s revolution.
Simoun then tells Basilio his plan at the wedding of Paulita Gomez and Juanito, Basilios
hunch-backed classmate. He planned to conceal an explosive inside a pomegranate-styled
Kerosene lamp that Simoun will give to the newlyweds as a gift during the wedding reception.
‘The reception will take place at the former home of the late Captain Tiago, which is now filled
with explosives planted by Simoun. Accordi: 2 to Simoun, the lamp will stay lighted for only 20
minutes before it {1 kers; if someone attempts to turn the wick, it will explode and kill everyone-
essential members of civil society and the Church hierarchy -inside the house. Basilio has a
change of heart and attempts to warn Isagam1, his friend and former boyfriend of Paulita.
Simout leaves the reception early as planned and leaves a note behind: “ Mene Thecel Phares.
“ -Juan Crisostomo Ibarra Initially thinking that it was merely a bad joke, Father Salvi recognizes
the handwriting and confirms that it was indeed Ibarras as people begin to panic, the lamp
flickers. Father Irene tries to turn the wick up when Isagani, due to his undying love for Paulita,
bursts in the room and throws the lamp into the river, sabotaging Simoun’s plans. He escapes
by diving into the river as the guards chase him. He later regrets his impulsive action because

he had contradicted his own belief that he loved his nation more than Paulita and that the
explosion and revolution could have fulfilled his ideas for Filipino society.
Simoun, now unmasked as the perpetrator of the attempted arson and failed revolution,
becomes a fugitive. Wounded and exhausted after the pursuing Guardia Civil shot him, he
seeks shelter at the home of Father Florentino, Isaganis uncle, and comes under the care of
doctor Tiburcio de Espadafia, Dofia Victorinas husband, who was also hiding at the house.
Simoun takes poison in order for him not to be captured alive. Before he dies, he reveals his real
identity to Florentino while they exchange thoughts about the failure of his revolution and why
God forsook him. Florentino opines that God did not forsake him and that his plans were not for
the greater good but personal gain. Simoun, finally accepting Florentino’s explanation, squeezes
his hand and dies. Florentino then takes Simoun’s remaining jewels and throws them into the
Pacific Ocean with the corals hoping that they would not be used by the greedy, and that when
the time came that it would be used for the greater good, when the nation would be finally
deserving liberty for themselves, the sea would reveal the treasures.
Comparison of Noli Me Tangere and El Filibusterismo

1. Noli is a romantic novel that contains freshness, humor, color, and wit. On the other
hand, Fili is a political novel that portrays bitterness, violence, pain and hatred. It
pictures revolution. In short the Noli is a “book of the heart” and Fili as “book of the
head.”
2. The Noli contains 64 chapters making it longer than the Fili with 38 chapters.
“Only genuine nationalist will have the courage of becoming a patriot

during chaos handling a pen in his hand not as sword.” – Niño Pacia
Maliban (2018)

IX. REFERENCES
Ariola, M. (2018). The life and works of Rizal (1st ed.). Manila: Unlimited Books Library
Maslang, K. et.al. (2018). Rizal life and works. Nueva Vizcaya: SMU Publishing and Digital
Printing
Pangilinan, M., Igloria, M., & Pasague, E. (2018). Life and works of Dr. Jose P. Rizal (1st
ed.). Manila: Mindshapers Co., Inc.
Umali, V., Ramos, O., Ambidda, M., & Maliban, N. (2019). Jose Rizal: A review on the life
and works of the first Filipino (1st ed.). Mandaluyong City: Books Atbp. Publishing Corp.
Zaide, G. & Zaide, S. (2008). Life, works, and writings of a genius, writer, scientist and
national hero. (2nd ed.) Quezon City: All Nations Publishing Co., Inc.
B. E-Resources
Jose Rizal.com (n.d.). El Filibusterismo characters. Retrieved November 13, 2020 from
https://www.joserizal.com/el-filibusterismo-characters/
Noli Me Tangere Wiki. (n.d.). El Filibusterismo. Retrieved November 11, 2020 from
https://noli-me-tangere.fandom.com/wiki/El_Filibusterismo#cite_note-35
Tagalog Lang. (2020, October 4). El Filiusterismo (English summary). Retrieved November
11, 2020 from https://www.tagaloglang.com/el-filibusterismo-english-summary/
Yusa, E. (2012, August 20). El Filibusterismo. Retrieved November 12, 2020 from
https://www.slideshare.net/smmlamson/el-filibustersimo
Campus: BAMBANG

RIZAL’S SELECTED LITERARY WORKS
II. LESSON TITLE

1. The Philippines: A Century Hence
2. To the Young Women of Malolos
3. The Indolence of the Filipinos

This lesson provides the students an overview some selected literary works of Rizal that
includes his essays such as To the Young Women of Malolos, Indolence of the Filipinos, and
The Philippines A Century Hence. In this lesson, students are expected to assess the message
that Rizal wanted to bring to his readers, they will appraise and even provide their personal
opinions regarding the literary works.

7. assess Rizal’s writings;
8. appraise the value of understanding the past; and
9. frame arguments based on evidence.
V. LESSON CONTENT
1. The Philippines: A Century Hence
The essay, “The Philippines a Century Hence” was originally written in Spanish with the
title “Filipinas dentro de Cien Años” is divided into four parts. The essay is all about Rizal’s
prediction of what will happen to the Philippines after one century. The English translation below
was done Charles Derbyshire and edited by Austin Craig in 2011 in the Project Gutenberg.org.
I. Following our usual custom of facing squarely the most difficult and delicate questions relating to the Philippines,
without weighing the consequences that our frankness may bring upon us, we shall in the present article treat of their
future.
In order to read the destiny of a people, it is necessary to open the book of its past, and this, for the Philippines, may
be reduced in general terms to what follows.
Scarcely had they been attached to the Spanish crown than they had to sustain with their blood and the efforts of
their sons the wars and ambitions of conquest of the Spanish people, and in these struggles, in that terrible [32]crisis
when a people changes its form of government, its laws, usages, customs, religion and beliefs the Philippines were
depopulated, impoverished and retarded—caught in their metamorphosis, without confidence in their past, without
faith in their present and with no fond hope for the years to come. The former rulers who had merely endeavored to
secure the fear and submission of their subjects, habituated by them to servitude, fell like leaves from a dead tree,
and the people, who had no love for them nor knew what liberty was, easily changed masters, perhaps hoping to
gain something by the innovation.
Then began a new era for the Filipinos. They gradually lost their ancient traditions, their recollections—they forgot
their writings, their songs, their poetry, their laws, in order to learn by heart other doctrines, which they did not
understand, other ethics, other tastes, different from those inspired in their race by their [33]climate and their way of
thinking. Then there was a falling-off, they were lowered in their own eyes, they became ashamed of what was
distinctively their own, in order to admire and praise what was foreign and incomprehensible: their spirit was broken
and they acquiesced.
Thus years and centuries rolled on. Religious shows, rites that caught the eye, songs, lights, images arrayed with
gold, worship in a strange language, legends, miracles and sermons, hypnotized the already naturally superstitious
spirit of the country, but did not succeed in destroying it altogether, in spite of the whole system afterwards developed
and operated with unyielding tenacity.
When the ethical abasement of the inhabitants had reached this stage, when they had become disheartened and
disgusted with themselves, an effort was made to add the final stroke for reducing so many dormant wills and
intellects to nothingness, in order to make of the individual [34]a sort of toiler, a brute, a beast of burden, and to
develop a race without mind or heart. Then the end sought was revealed, it was taken for granted, the race was
insulted, an effort was made to deny it every virtue, every human characteristic, and there were even writers and
priests who pushed the movement still further by trying to deny to the natives of the country not only capacity for
virtue but also even the tendency to vice.
Then this which they had thought would be death was sure salvation. Some dying persons are restored to health by a
heroic remedy.
So great endurance reached its climax with the insults, and the lethargic spirit woke to life. His sensitiveness, the
chief trait of the native, was touched, and while he had had the forbearance to suffer and die under a foreign flag, he
had it not when they whom he served repaid his sacrifices with insults and jests. Then he began to study himself and
to realize his misfortune. [35]Those who had not expected this result, like all despotic masters, regarded as a wrong
every complaint, every protest, and punished it with death, endeavoring thus to stifle every cry of sorrow with blood,
and they made mistake after mistake.
The spirit of the people was not thereby cowed, and even though it had been awakened in only a few hearts, its
flame nevertheless was surely and consumingly propagated, thanks to abuses and the stupid endeavors of certain
classes to stifle noble and generous sentiments. Thus when a flame catches a garment, fear and confusion
propagate it more and more, and each shake, each blow, is a blast from the bellows to fan it into life.
Undoubtedly during all this time there were not lacking generous and noble spirits among the dominant race that tried
to struggle for the rights of humanity and justice, or sordid and cowardly ones among the dominated that aided
[36]the debasement of their own country. But both were exceptions and we are speaking in general terms.
Such is an outline of their past. We know their present. Now, what will their future be?
Will the Philippine Islands continue to be a Spanish colony, and if so, what kind of colony? Will they become a
province of Spain, with or without autonomy? And to reach this stage, what kind of sacrifices will have to be made?
Will they be separated from the mother country to live independently, to fall into the hands of other nations, or to ally
themselves with neighboring powers?
It is impossible to reply to these questions, for to all of them both yes and no may be answered, according to the time
desired to be covered. When there is in nature no fixed condition, how much less must there be in the life of a
people, beings endowed with mobility and movement! So it is that in order to deal [37]with these questions, it is
necessary to presume an unlimited period of time, and in accordance therewith try to forecast future events.
II.What will become of the Philippines within a century? Will they continue to be a Spanish colony?
Had this question been asked three centuries ago, when at Legazpi’s death the Malayan Filipinos began to be
gradually undeceived and, finding the yoke heavy, tried in vain to shake it off, without any doubt whatsoever the reply
would have been easy. To a spirit enthusiastic over the liberty of the country, to those unconquerable Kagayanes
who nourished within themselves the spirit of the Magalats, to the descendants of the heroic Gat Pulintang and Gat
Salakab of the Province of Batangas, independence was assured, it was merely a question [42]of getting together
and making a determined effort. But for him who, disillusioned by sad experience, saw everywhere discord and
disorder, apathy and brutalization in the lower classes, discouragement and disunion in the upper, only one answer
presented itself, and it was: extend his hands to the chains, bow his neck beneath the yoke and accept the future
with the resignation of an invalid who watches the leaves fall and foresees a long winter amid whose snows he
discerns the outlines of his grave. At that time discord justified pessimism—but three centuries passed, the neck had
become accustomed to the yoke, and each new generation, begotten in chains, was constantly better adapted to the
new order of things.
Now, then, are the Philippines in the same condition they were three centuries ago?
For the liberal Spaniards the ethical condition of the people remains the same, that is, the native Filipinos have not
advanced; for the [43]friars and their followers the people have been redeemed from savagery, that is, they have
progressed; for many Filipinos ethics, spirit and customs have decayed, as decay all the good qualities of a people
that falls into slavery that is, they have retrograded.
Laying aside these considerations, so as not to get away from our subject, let us draw a brief parallel between the
political situation then and the situation at present, in order to see if what was not possible at that time can be so
now, or vice versa.
Let us pass over the loyalty the Filipinos may feel for Spain; let us suppose for a moment, along with Spanish writers,
that there exist only motives for hatred and jealousy between the two races; let us admit the assertions flaunted by
many that three centuries of domination have not awakened in the sensitive heart of the native a single spark of
affection or gratitude; and we may see whether or not [44]the Spanish cause has gained ground in the Islands.
Formerly the Spanish authority was upheld among the natives by a handful of soldiers, three to five hundred at most,
many of whom were engaged in trade and were scattered about not only in the Islands but also among the
neighboring nations, occupied in long wars against the Mohammedans in the south, against the British and Dutch,
and ceaselessly harassed by Japanese, Chinese, or some tribe in the interior. Then communication with Mexico and
Spain was slow, rare and difficult; frequent and violent the disturbances among the ruling powers in the Islands, the
treasury nearly always empty, and the life of the colonists dependent upon one frail ship that handled the Chinese
trade. Then the seas in those regions were infested with pirates, all enemies of the Spanish name, which was
defended by an improvised fleet, generally manned by rude adventurers, when not by foreigners and enemies, [45]as
happened in the expedition of Gómez Pérez Dasmariñas, which was checked and frustrated by the mutiny of the
Chinese rowers, who killed him and thwarted all his plans and schemes. Yet in spite of so many adverse
circumstances the Spanish authority has been upheld for more than three centuries and, though it has been
curtailed, still continues to rule the destinies of the Philippine group.
On the other hand, the present situation seems to be gilded and rosy—as we might say, a beautiful morning
compared to the vexed and stormy night of the past. The material forces at the disposal of the Spanish sovereign
have now been trebled; the fleet relatively improved; there is more organization in both civil and military affairs;
communication with the sovereign country is swifter and surer; she has no enemies abroad; her possession is
assured; and the country dominated seems to have less spirit, less aspiration for independence, a word that is to it
almost incomprehensible. Everything then at first [46]glance presages another three centuries, at least, of peaceful
domination and tranquil suzerainty.
But above the material considerations are arising others, invisible, of an ethical nature, far more powerful and
transcendental.
Orientals, and the Malays in particular, are a sensitive people: delicacy of sentiment is predominant with them. Even
now, in spite of contact with the occidental nations, who have ideals different from his, we see the Malayan Filipino
sacrifice everything—liberty, ease, welfare, name, for the sake of an aspiration or a conceit, sometimes scientific, or
of some other nature, but at the least word which wounds his self-love he forgets all his sacrifices, the labor
expended, to treasure in his memory and never forget the slight he thinks he has received.
So the Philippine peoples have remained faithful during three centuries, giving up their liberty and their
independence, sometimes dazzled by [47]the hope of the Paradise promised, sometimes cajoled by the friendship
offered them by a noble and generous people like the Spanish, sometimes also compelled by superiority of arms of
which they were ignorant and which timid spirits invested with a mysterious character, or sometimes because the
invading foreigner took advantage of intestine feuds to step in as the peacemaker in discord and thus later to
dominate both parties and subject them to his authority.
Spanish domination once established, it was firmly maintained, thanks to the attachment of the people, to their
mutual dissensions, and to the fact that the sensitive self-love of the native had not yet been wounded. Then the
people saw their own countrymen in the higher ranks of the army, their general officers fighting beside the heroes of
Spain and sharing their laurels, begrudged neither character, reputation nor consideration; then fidelity and
attachment to Spain, love of the fatherland, made of the [48]native, encomendero1 and even general, as during the
English invasion; then there had not yet been invented the insulting and ridiculous epithets with which recently the
most laborious and painful achievements of the native leaders have been stigmatized; not then had it become the
fashion to insult and slander in stereotyped phrase, in newspapers and books published with governmental and
superior ecclesiastical approval, the people that paid, fought and poured out its blood for the Spanish name, nor was
it considered either noble or witty to offend a whole race, which was forbidden to reply or defend itself; and if there
were religious hypochondriacs who in the leisure of their cloisters dared to write against it, as did the Augustinian
[49]Gaspar de San Agustin and the Jesuit Velarde, their loathsome abortions never saw the light, and still less were
they themselves rewarded with miters and raised to high offices. True it is that neither were the natives of that time
such as we are now: three centuries of brutalization and obscurantism have necessarily had some influence upon us,
the most beautiful work of divinity in the hands of certain artisans may finally be converted into a caricature.
The priests of that epoch, wishing to establish their domination over the people, got in touch with it and made
common cause with it against the oppressive encomenderos. Naturally, the people saw in them greater learning and
some prestige and placed its confidence in them, followed their advice, and listened to them even in the darkest
hours. If they wrote, they did so in defense of the rights of the native and made his cry reach even to the distant steps
of the Throne. And not a few priests, both secular [50]and regular, undertook dangerous journeys, as representatives
of the country, and this, along with the strict and public residencia2 then required of the governing powers, from the
captain-general to the most insignificant official, rather consoled and pacified the wounded spirits, satisfying, even
though it were only in form, all the malcontents.
All this has passed away. The derisive laughter penetrates like mortal poison into the heart of the native who pays
and suffers and it becomes more offensive the more immunity it enjoys. A common sore, the general affront offered
to a whole race, has wiped away the old feuds among different provinces. The people no longer has confidence in its
former protectors, [51]now its exploiters and executioners. The masks have fallen. It has seen that the love and piety
of the past have come to resemble the devotion of a nurse who, unable to live elsewhere, desires eternal infancy,
eternal weakness, for the child in order to go on drawing her wages and existing at its expense; it has seen not only
that she does not nourish it to make it grow but that she poisons it to stunt its growth, and at the slightest protest she
flies into a rage! The ancient show of justice, the holy residencia, has disappeared; confusion of ideas begins to
prevail; the regard shown for a governor-general, like La Torre, becomes a crime in the government of his successor,
sufficient to cause the citizen to lose his liberty and his home; if he obey the order of one official, as in the recent
matter of admitting corpses into the church, it is enough to have the obedient subject later harassed and persecuted
in every possible way; obligations and taxes increase without thereby increasing rights, privileges [52]and liberties or
assuring the few in existence; a régime of continual terror and uncertainty disturbs the minds, a régime worse than a
period of disorder, for the fears that the imagination conjures up are generally greater than the reality; the country is
poor; the financial crisis through which it is passing is acute, and every one points out with the finger the persons who
are causing the trouble, yet no one dares lay hands upon them!
True it is that the Penal Code has come like a drop of balm to such bitterness.3 But of what use are all the codes in
the world, if by means of confidential reports, if for trifling reasons, if through anonymous traitors any honest citizen
may be exiled or banished without a hearing, without a trial? Of what use is that Penal Code, of what use is life, if
there is no security in the home, no faith in justice and confidence [53]in tranquility of conscience? Of what use is all
that array of terms, all that collection of articles, when the cowardly accusation of a traitor has more influence in the
timorous ears of the supreme autocrat than all the cries for justice?
If this state of affairs should continue, what will become of the Philippines within a century?
The batteries are gradually becoming charged and if the prudence of the government does not provide an outlet for
the currents that are accumulating, some day the spark will be generated. This is not the place to speak of what
outcome such a deplorable conflict might have, for it depends upon chance, upon the weapons and upon a thousand
circumstances which man can not foresee. But even though all the advantage should be on the government’s side
and therefore the probability of success, it would be a Pyrrhic victory, and no government ought to desire such.[54]
If those who guide the destinies of the Philippines remain obstinate, and instead of introducing reforms try to make
the condition of the country retrograde, to push their severity and repression to extremes against the classes that
suffer and think, they are going to force the latter to venture and put into play the wretchedness of an unquiet life,
filled with privation and bitterness, against the hope of securing something indefinite. What would be lost in the
struggle? Almost nothing: the life of the numerous discontented classes has no such great attraction that it should be
preferred to a glorious death. It may indeed be a suicidal attempt—but then, what? Would not a bloody chasm yawn
between victors and vanquished, and might not the latter with time and experience become equal in strength, since
they are superior in numbers, to their dominators? Who disputes this? All the petty insurrections that have occurred
in the Philippines were the [55]work of a few fanatics or discontented soldiers, who had to deceive and humbug the
people or avail themselves of their power over their subordinates to gain their ends. So they all failed. No insurrection
had a popular character or was based on a need of the whole race or fought for human rights or justice, so it left no
ineffaceable impressions, but rather when they saw that they had been duped the people bound up their wounds and
applauded the overthrow of the disturbers of their peace! But what if the movement springs from the people
themselves and bases its cause upon their woes?
So then, if the prudence and wise reforms of our ministers do not find capable and determined interpreters among
the colonial governors and faithful perpetuators among those whom the frequent political changes send to fill such a
delicate post; if met with the eternal it is out of order, proffered by the elements who see their livelihood in the
backwardness of their subjects; [56]if just claims are to go unheeded, as being of a subversive tendency; if the
country is denied representation in the Cortes and an authorized voice to cry out against all kinds of abuses, which
escape through the complexity of the laws; if, in short, the system, prolific in results of alienating the good will of the
natives, is to continue, pricking his apathetic mind with insults and charges of ingratitude, we can assert that in a few
years the present state of affairs will have been modified completely—and inevitably. There now exists a factor which
was formerly lacking—the spirit of the nation has been aroused, and a common misfortune, a common debasement,
has united all the inhabitants of the Islands. A numerous enlightened class now exists within and without the Islands,
a class created and continually augmented by the stupidity of certain governing powers, which forces the inhabitants
to leave the country, to secure education abroad, and it is [57]maintained and struggles thanks to the provocations
and the system of espionage in vogue. This class, whose number is cumulatively increasing, is in constant
communication with the rest of the Islands, and if today it constitutes only the brain of the country in a few years it will
form the whole nervous system and manifest its existence in all its acts.
Now, statecraft has various means at its disposal for checking a people on the road to progress: the brutalization of
the masses through a caste addicted to the government, aristocratic, as in the Dutch colonies, or theocratic, as in the
Philippines; the impoverishment of the country; the gradual extermination of the inhabitants; and the fostering of
feuds among the races.
Brutalization of the Malayan Filipino has been demonstrated to be impossible. In spite of the dark horde of friars, in
whose hands rests the instruction of youth, which miserably wastes years and years in the colleges, issuing
therefrom [58]tired, weary and disgusted with books; in spite of the censorship, which tries to close every avenue to
progress; in spite of all the pulpits, confessionals, books and missals that inculcate hatred toward not only all
scientific knowledge but even toward the Spanish language itself; in spite of this whole elaborate system perfected
and tenaciously operated by those who wish to keep the Islands in holy ignorance, there exist writers, freethinkers,
historians, philosophers, chemists, physicians, artists and jurists. Enlightenment is spreading and the persecution it
suffers quickens it. No, the divine flame of thought is inextinguishable in the Filipino people and somehow or other it
will shine forth and compel recognition. It is impossible to brutalize the inhabitants of the Philippines!
May poverty arrest their development?
Perhaps, but it is a very dangerous means. Experience has everywhere shown us and especially in the Philippines,
that the classes which [59]are better off have always been addicted to peace and order, because they live
comparatively better and may be the losers in civil disturbances. Wealth brings with it refinement, the spirit of
conservation, while poverty inspires adventurous ideas, the desire to change things, and has little care for life.
Machiavelli himself held this means of subjecting a people to be perilous, observing that loss of welfare stirs up more
obdurate enemies than loss of life. Moreover, when there are wealth and abundance, there is less discontent, less
complaint, and the government, itself wealthier, has more means for sustaining itself. On the other hand, there occurs
in a poor country what happens in a house where bread is wanting. And further, of what use to the mother country
would a poor and lean colony be?
Neither is it possible gradually to exterminate the inhabitants. The Philippine races, like all the Malays, do not
succumb before the foreigner, [60]like the Australians, the Polynesians and the Indians of the New World. In spite of
the numerous wars the Filipinos have had to carry on, in spite of the epidemics that have periodically visited them,
their number has trebled, as has that of the Malays of Java and the Moluccas. The Filipino embraces civilization and
lives and thrives in every clime, in contact with every people. Rum, that poison which exterminated the natives of the
Pacific islands, has no power in the Philippines, but, rather, comparison of their present condition with that described
by the early historians, makes it appear that the Filipinos have grown soberer. The petty wars with the inhabitants of
the South consume only the soldiers, people who by their fidelity to the Spanish flag, far from being a menace, are
surely one of its solidest supports.
There remains the fostering of intestine feuds among the provinces.
This was formerly possible, when communication from one island to another was rare and [61]difficult, when there
were no steamers or telegraph-lines, when the regiments were formed according to the various provinces, when
some provinces were cajoled by awards of privileges and honors and others were protected from the strongest. But
now that the privileges have disappeared, that through a spirit of distrust the regiments have been reorganized, that
the inhabitants move from one island to another, communication and exchange of impressions naturally increase,
and as all see themselves threatened by the same peril and wounded in the same feelings, they clasp hands and
make common cause. It is true that the union is not yet wholly perfected, but to this end tend the measures of good
government, the vexations to which the townspeople are subjected, the frequent changes of officials, the scarcity of
centers of learning, which forces the youth of all the Islands to come together and begin to get acquainted. The
journeys to Europe contribute not a little to tighten the bonds, for abroad the inhabitants [62]of the most widely
separated provinces are impressed by their patriotic feelings, from sailors even to the wealthiest merchants, and at
the sight of modern liberty and the memory of the misfortunes of their country, they embrace and call one another
brothers.
In short, then, the advancement and ethical progress of the Philippines are inevitable, are decreed by fate.
The Islands cannot remain in the condition they are without requiring from the sovereign country more liberty Mutatis
mutandis. For new men, a new social order.
To wish that the alleged child remain in its swaddling-clothes is to risk that it may turn against its nurse and flee,
tearing away the old rags that bind it.
The Philippines, then, will remain under Spanish domination, but with more law and greater liberty, or they will
declare themselves [63]independent, after steeping themselves and the mother country in blood.
As no one should desire or hope for such an unfortunate rupture, which would be an evil for all and only the final
argument in the most desperate predicament, let us see by what forms of peaceful evolution the Islands may remain
subjected to the Spanish authority with the very least detriment to the rights, interests and dignity of both parties.
III. If the Philippines must remain under the control of Spain, they will necessarily have to be transformed in a political
sense, for the course of their history and the needs of their inhabitants so require. This we demonstrated in the
preceding article.
We also said that this transformation will be violent and fatal if it proceeds from the ranks of the people, but peaceful
and fruitful if it emanate from the upper classes.
Some governors have realized this truth, and, impelled by their patriotism, have been trying to introduce needed
reforms in order to forestall events. But notwithstanding all that have been ordered up to the present time, they have
[68]produced scanty results, for the government as well as for the country. Even those that promised only a happy
issue have at times caused injury, for the simple reason that they have been based upon unstable grounds.
We said, and once more we repeat, and will ever assert, that reforms which have a palliative character are not only
ineffectual but even prejudicial, when the government is confronted with evils that must be cured radically. And were
we not convinced of the honesty and rectitude of some governors, we would be tempted to say that all the partial
reforms are only plasters and salves of a physician who, not knowing how to cure the cancer, and not daring to root it
out, tries in this way to alleviate the patient’s sufferings or to temporize with the cowardice of the timid and ignorant.
All the reforms of our liberal ministers were, have been, are, and will be good—when carried out.[69]
When we think of them, we are reminded of the dieting of Sancho Panza in his Barataria Island. He took his seat at a
sumptuous and well-appointed table “covered with fruit and many varieties of food differently prepared,” but between
the wretch’s mouth and each dish the physician Pedro Rezio interposed his wand, saying, “Take it away!” The dish
removed, Sancho was as hungry as ever. True it is that the despotic Pedro Rezio gave reasons, which seem to have
been written by Cervantes especially for the colonial administrations: “You must not eat, Mr. Governor, except
according to the usage and custom of other islands where there are governors.” Something was found to be wrong

with each dish: one was too hot, another too moist, and so on, just like our Pedro Rezios on both sides of the sea.
Great good did his cook’s skill do Sancho!4
In the case of our country, the reforms take [70]the place of the dishes, the Philippines are Sancho, while the part of
the quack physician is played by many persons, interested in not having the dishes touched, perhaps that they may
themselves get the benefit of them.
The result is that the long-suffering Sancho, or the Philippines, misses his liberty, rejects all government and ends up
by rebelling against his quack physician.
In like manner, so long as the Philippines have no liberty of the press, have no voice in the Cortes to make known to
the government and to the nation whether or not their decrees have been duly obeyed, whether or not these benefit
the country, all the able efforts of the colonial ministers will meet the fate of the dishes in Barataria island.
The minister, then, who wants his reforms to be reforms, must begin by declaring the press in the Philippines free
and by instituting Filipino delegates.[71]
The press is free in the Philippines, because their complaints rarely ever reach the Peninsula, very rarely, and if they
do they are so secret, so mysterious, that no newspaper dares to publish them, or if it does reproduce them, it does
so tardily and badly.
A government that rules a country from a great distance is the one that has the most need for a free press, more so
even than the government of the home country, if it wishes to rule rightly and fitly. The government that governs in a
country may even dispense with the press (if it can), because it is on the ground, because it has eyes and ears, and
because it directly observes what it rules and administers. But the government that governs from afar absolutely
requires that the truth and the facts reach its knowledge by every possible channel, so that it may weigh and estimate
them better, and this need increases when a country like the Philippines is concerned, where the inhabitants speak
and [72]complain in a language unknown to the authorities. To govern in any other way may also be called
governing, but it is to govern badly. It amounts to pronouncing judgment after hearing only one of the parties; it is
steering a ship without reckoning its conditions, the state of the sea, the reefs and shoals, the direction of the winds
and currents. It is managing a house by endeavoring merely to give it polish and a fine appearance without watching
the money-chest, without looking after the servants and the members of the family.
But routine is a declivity down which many governments slide, and routine says that freedom of the press is
dangerous. Let us see what History says: uprisings and revolutions have always occurred in countries tyrannized
over, in countries where human thought and the human heart have been forced to remain silent.
If the great Napoleon had not tyrannized over the press, perhaps it would have warned [73]him of the peril into which
he was hurled and have made him understand that the people were weary and the earth wanted peace. Perhaps his
genius, instead of being dissipated in foreign aggrandizement, would have become intensive in laboring to strengthen
his position and thus have assured it. Spain herself records in her history more revolutions when the press was
gagged. What colonies have become independent while they have had a free press and enjoyed liberty? Is it
preferable to govern blindly or to govern with ample knowledge?
Some one will answer that in colonies with a free press, the prestige of the rulers, that prop of false governments, will
be greatly imperiled. We answer that the prestige of the nation is preferable to that of a few individuals. A nation
acquires respect, not by abetting and concealing abuses, but by rebuking and punishing them. Moreover, to this
prestige is applicable what Napoleon said about great men [74]and their valets. We, who endure and know all the
false pretensions and petty persecutions of those sham gods, do not need a free press in order to recognize them;
they have long ago lost their prestige. The free press is needed by the government, the government which still
dreams of the prestige which it builds upon mined ground.
We say the same about the Filipino representatives.
What risks does the government see in them? One of three things: either that they will prove unruly, become political
trimmers, or act properly.
Supposing that we should yield to the most absurd pessimism and admit the insult, great for the Philippines, but still
greater for Spain, that all the representatives would be separatists and that in all their contentions they would
advocate separatist ideas: does not a patriotic Spanish majority exist there, is there not present [75]there the
vigilance of the governing powers to combat and oppose such intentions? And would not this be better than the
discontent that ferments and expands in the secrecy of the home, in the huts and in the fields? Certainly the Spanish
people does not spare its blood where patriotism is concerned, but would not a struggle of principles in parliament be
preferable to the exchange of shot in swampy lands, three thousand leagues from home, in impenetrable forests,
under a burning sun or amid torrential rains? These pacific struggles of ideas, besides being a thermometer for the
government, have the advantage of being cheap and glorious, because the Spanish parliament especially abounds in
oratorical paladins, invincible in debate. Moreover, it is said that the Filipinos are indolent and peaceful—then what
need the government fear? Hasn’t it any influence in the elections? Frankly, it is a great compliment to the separatists
to fear them in the midst of the Cortes of the nation.[76]
If they become political trimmers, as is to be expected and as they probably will be, so much the better for the
government and so much the worse for their constituents. They would be a few more favorable votes, and the
government could laugh openly at the separatists, if any there be.
If they become what they should be, worthy, honest and faithful to their trust, they will undoubtedly annoy an ignorant
or incapable minister with their questions, but they will help him to govern and will be some more honorable figures
among the representatives of the nation.
Now then, if the real objection to the Filipino delegates is that they smell like Igorots, which so disturbed in open
Senate the doughty General Salamanca, then Don Sinibaldo de Mas, who saw the Igorots in person and wanted to
live with them, can affirm that they will smell at worst like powder, and Señor Salamanca undoubtedly has no fear of
that odor. And if [77]this were all, the Filipinos, who there in their own country are accustomed to bathe every day,
when they become representatives may give up such a dirty custom, at least during the legislative session, so as not
to offend the delicate nostrils of the Salamancas with the odor of the bath.
It is useless to answer certain objections of some fine writers regarding the rather brown skins and faces with
somewhat wide nostrils. Questions of taste are peculiar to each race. China, for example, which has four hundred
million inhabitants and a very ancient civilization, considers all Europeans ugly and calls them “fan-kwai,” or red
devils. Its taste has a hundred million more adherents than the European. Moreover, if this is the question, we would
have to admit the inferiority of the Latins, especially the Spaniards, to the Saxons, who are much whiter.
And so long as it is not asserted that the Spanish parliament is an assemblage of Adonises, [78]Antinouses, pretty
boys, and other like paragons; so long as the purpose of resorting thither is to legislate and not to philosophize or to
wander through imaginary spheres, we maintain that the government ought not to pause at these objections. Law
has no skin, nor reason nostrils.
So we see no serious reason why the Philippines may not have representatives. By their institution many
malcontents would be silenced, and instead of blaming its troubles upon the government, as now happens, the
country would bear them better, for it could at least complain and with its sons among its legislators would in a way
become responsible for their actions.
We are not sure that we serve the true interests of our country by asking for representatives. We know that the lack
of enlightenment, the indolence, the egotism of our fellow countrymen, and the boldness, the cunning and the
powerful methods of those who wish their obscurantism, [79]may convert reform into a harmful instrument. But we
wish to be loyal to the government and we are pointing out to it the road that appears best to us so that its efforts
may not come to grief, so that discontent may disappear. If after so just, as well as necessary, a measure has been
introduced, the Filipino people are so stupid and weak that they are treacherous to their own interests, then let the
responsibility fall upon them, let them suffer all the consequences. Every country gets the fate it deserves, and the
government can say that it has done its duty.
These are the two fundamental reforms, which, properly interpreted and applied, will dissipate all clouds, assure
affection toward Spain, and make all succeeding reforms fruitful. These are the reforms sine quibus non.
It is puerile to fear that independence may come through them. The free press will keep the government in touch with
public opinion, [80]and the representatives, if they are, as they ought to be, the best from among the sons of the
Philippines, will be their hostages. With no cause for discontent, how then attempt to stir up the masses of the
people?
Likewise inadmissible is the objection offered by some regarding the imperfect culture of the majority of the
inhabitants. Aside from the fact that it is not so imperfect as is averred, there is no plausible reason why the ignorant
and the defective (whether through their own or another’s fault) should be denied representation to look after them
and see that they are not abused. They are the very ones who most need it. No one ceases to be a man, no one
forfeits his rights to civilization merely by being more or less uncultured, and since the Filipino is regarded as a fit
citizen when he is asked to pay taxes or shed his blood to defend the fatherland, why must this fitness be denied him
when the question arises of granting him [81]some right? Moreover, how is he to be held responsible for his
ignorance, when it is acknowledged by all, friends and enemies, that his zeal for learning is so great that even before
the coming of the Spaniards every one could read and write, and that we now see the humblest families make
enormous sacrifices in order that their children may become a little enlightened, even to the extent of working as
servants in order to learn Spanish? How can the country be expected to become enlightened under present
conditions when we see all the decrees issued by the government in favor of education meet with Pedro Rezios who
prevent execution thereof, because they have in their hands what they call education? If the Filipino, then, is
sufficiently intelligent to pay taxes, he must also be able to choose and retain the one who looks after him and his
interests, with the product whereof he serves the government of his nation. To reason otherwise is to reason stupidly.
[82]
When the laws and the acts of officials are kept under surveillance, the word justice may cease to be a colonial jest.
The thing that makes the English most respected in their possessions is their strict and speedy justice, so that the
inhabitants repose entire confidence in the judges. Justice is the foremost virtue of the civilizing races. It subdues the
barbarous nations, while injustice arouses the weakest.
Offices and trusts should be awarded by competition, publishing the work and the judgment thereon, so that there
may be stimulus and that discontent may not be bred. Then, if the native does not shake off his indolence he can not
complain when he sees all the offices filled by Castilas.
We presume that it will not be the Spaniard who fears to enter into this contest, for thus will he be able to prove his
superiority by the superiority of intelligence. Although this is not the custom in the sovereign country, it [83]should be
practiced in the colonies, for the reason that genuine prestige should be sought by means of moral qualities, because
the colonizers ought to be, or at least to seem, upright, honest and intelligent, just as a man simulates virtues when
he deals with strangers. The offices and trusts so earned will do away with arbitrary dismissal and develop
employees and officials capable and cognizant of their duties. The offices held by natives, instead of endangering the
Spanish domination, will merely serve to assure it, for what interest would they have in converting the sure and stable
into the uncertain and problematical? The native is, moreover, very fond of peace and prefers an humble present to a
brilliant future. Let the various Filipinos still holding office speak in this matter; they are the most unshaken
conservatives.
We could add other minor reforms touching commerce, agriculture, security of the individual [84]and of property,
education, and so on, but these are points with which we shall deal in other articles. For the present we are satisfied
with the outlines, and no one can say that we ask too much.
There will not be lacking critics to accuse us of Utopianism: but what is Utopia? Utopia was a country imagined by
Thomas Moore, wherein existed universal suffrage, religious toleration, almost complete abolition of the death
penalty, and so on. When the book was published these things were looked upon as dreams, impossibilities, that is,
Utopianism. Yet civilization has left the country of Utopia far behind, the human will and conscience have worked
greater miracles, have abolished slavery and the death penalty for adultery—things impossible for even Utopia itself!
The French colonies have their representatives. The question has also been raised in the English parliament of
giving representation [85]to the Crown colonies, for the others already enjoy some autonomy. The press there also is
free. Only Spain, which in the sixteenth century was the model nation in civilization, lags far behind. Cuba and Porto
Rico, whose inhabitants do not number a third of those of the Philippines, and who have not made such sacrifices for
Spain, have numerous representatives. The Philippines in the early days had theirs, who conferred with the King and
the Pope on the needs of the country. They had them in Spain’s critical moments, when she groaned under the
Napoleonic yoke, and they did not take advantage of the sovereign country’s misfortune like other colonies, but
tightened more firmly the bonds that united them to the nation, giving proofs of their loyalty; and they continued until
many years later. What crime have the Islands committed that they are deprived of their rights?
To recapitulate: the Philippines will remain Spanish, if they enter upon the life of law and [86]civilization, if the rights
of their inhabitants are respected, if the other rights due them are granted, if the liberal policy of the government is
carried out without trickery or meanness, without subterfuges or false interpretations.
Otherwise, if an attempt is made to see in the Islands a lode to be exploited, a resource to satisfy ambitions, thus to
relieve the sovereign country of taxes, killing the goose that lays the golden eggs and shutting its ears to all cries of
reason, then, however great may be the loyalty of the Filipinos, it will be impossible to hinder the operations of the
inexorable laws of history. Colonies established to subserve the policy and the commerce of the sovereign country,
all eventually become independent, said Bachelet, and before Bachelet all the Phœnecian, Carthaginian, Greek,
Roman, English, Portuguese and Spanish colonies had said it.
Close indeed are the bonds that unite us to Spain. Two peoples do not live for three centuries [87]in continual
contact, sharing the same lot, shedding their blood on the same fields, holding the same beliefs, worshipping the
same God, interchanging the same ideas, but that ties are formed between them stronger than those fashioned by
arms or fear. Mutual sacrifices and benefits have engendered affection. Machiavelli, the great reader of the human
heart, said: la natura degli huomini, é cosi obligarsi per li beneficii che essi fanno, come per quelli che essi ricevono
(it is human nature to be bound as much by benefits conferred as by those received). All this, and more, is true, but it
is pure sentimentality, and in the arena of politics stern necessity and interests prevail. Howsoever much the Filipinos
owe Spain, they can not be required to forego their redemption, to have their liberal and enlightened sons wander
about in exile from their native land, the rudest aspirations stifled in its atmosphere, the peaceful inhabitant living in
constant alarm, with the fortune [88]of the two peoples dependent upon the whim of one man. Spain can not claim,
not even in the name of God himself, that six millions of people should be brutalized, exploited and oppressed,
denied light and the rights inherent to a human being, and then heap upon them slights and insults. There is no claim
of gratitude that can excuse, there is not enough powder in the world to justify, the offenses against the liberty of the
individual, against the sanctity of the home, against the laws, against peace and honor, offenses that are committed
there daily. There is no divinity that can proclaim the sacrifice of our dearest affections, the sacrifice of the family, the
sacrileges and wrongs that are committed by persons who have the name of God on their lips. No one can require an
impossibility of the Filipino people. The noble Spanish people, so jealous of its rights and liberties, can not bid the
Filipinos renounce theirs. A people that prides itself on the glories of its past can not ask [89]another, trained by it, to
accept abjection and dishonor its own name!
We who today are struggling by the legal and peaceful means of debate so understand it, and with our gaze fixed
upon our ideals, shall not cease to plead our cause, without going beyond the pale of the law, but if violence first
silences us or we have the misfortune to fall (which is possible, for we are mortal), then we do not know what course
will be taken by the numerous tendencies that will rush in to occupy the places that we leave vacant.
If what we desire is not realized....
In contemplating such an unfortunate eventuality, we must not turn away in horror, and so instead of closing our eyes
we will face what the future may bring. For this purpose, after throwing the handful of dust due to Cerberus, let us
frankly descend into the abyss and sound its terrible mysteries.
IV. History does not record in its annals any lasting domination exercised by one people over another, of different
race, of diverse usages and customs, of opposite and divergent ideals.
One of the two had to yield and succumb. Either the foreigner was driven out, as happened in the case of the
Carthaginians, the Moors and the French in Spain, or else these autochthons had to give way and perish, as was the
case with the inhabitants of the New World, Australia and New Zealand.
One of the longest dominations was that of the Moors in Spain, which lasted seven centuries. But, even though the
conquerors lived in the country conquered, even though the Peninsula [94]was broken up into small states, which
gradually emerged like little islands in the midst of the great Saracen inundation, and in spite of the chivalrous spirit,
the gallantry and the religious toleration of the califs, they were finally driven out after bloody and stubborn conflicts,
which formed the Spanish nation and created the Spain of the fifteenth and sixteenth centuries.
The existence of a foreign body within another endowed with strength and activity is contrary to all natural and ethical
laws. Science teaches us that it is either assimilated, destroys the organism, is eliminated or becomes encysted.
Encystment of a conquering people is impossible, for it signifies complete isolation, absolute inertia, debility in the
conquering element. Encystment thus means the tomb of the foreign invader.
Now, applying these considerations to the Philippines, we must conclude, as a deduction [95]from all we have said,
that if their population be not assimilated to the Spanish nation, if the dominators do not enter into the spirit of their
inhabitants, if equable laws and free and liberal reforms do not make each forget that they belong to different races,
or if both peoples be not amalgamated to constitute one mass, socially and politically homogeneous, that is, not
harassed by opposing tendencies and antagonistic ideas and interests, some day the Philippines will fatally and
infallibly declare themselves independent. To this law of destiny can be opposed neither Spanish patriotism, nor the
love of all the Filipinos for Spain, nor the doubtful future of dismemberment and intestine strife in the Islands
themselves. Necessity is the most powerful divinity the world knows, and necessity is the resultant of physical forces
set in operation by ethical forces.

We have said and statistics prove that it is impossible to exterminate the Filipino people. [96]And even were it
possible, what interest would Spain have in the destruction of the inhabitants of a country she can not populate or
cultivate, whose climate is to a certain extent disastrous to her? What good would the Philippines be without the
Filipinos? Quite otherwise, under her colonial system and the transitory character of the Spaniards who go to the
colonies, a colony is so much the more useful and productive to her as it possesses inhabitants and wealth.
Moreover, in order to destroy the six million Malays, even supposing them to be in their infancy and that they have
never learned to fight and defend themselves, Spain would have to sacrifice at least a fourth of her population. This
we commend to the notice of the partizans of colonial exploitation.
But nothing of this kind can happen. The menace is that when the education and liberty necessary to human
existence are denied by Spain to the Filipinos, then they will seek [97]enlightenment abroad, behind the mother
country’s back, or they will secure by hook or by crook some advantages in their own country, with the result that the
opposition of purblind and paretic politicians will not only be futile but even prejudicial, because it will convert motives
for love and gratitude into resentment and hatred.
Hatred and resentment on one side, mistrust and anger on the other, will finally result in a violent and terrible
collision, especially when there exist elements interested in having disturbances, so that they may get something in
the excitement, demonstrate their mighty power, foster lamentations and recriminations, or employ violent measures.
It is to be expected that the government will triumph and be generally (as is the custom) severe in punishment, either
to teach a stern lesson in order to vaunt its strength or even to revenge upon the vanquished the spells of excitement
and terror that [98]the danger caused it. An unavoidable concomitant of those catastrophes is the accumulation of
acts of injustice committed against the innocent and peaceful inhabitants. Private reprisals, denunciations, despicable
accusations, resentments, covetousness, the opportune moment for calumny, the haste and hurried procedure of the
courts martial, the pretext of the integrity of the fatherland and the safety of the state, which cloaks and justifies
everything, even for scrupulous minds, which unfortunately are still rare, and above all the panic-stricken timidity, the
cowardice that battens upon the conquered—all these things augment the severe measures and the number of the
victims. The result is that a chasm of blood is then opened between the two peoples, that the wounded and the
afflicted, instead of becoming fewer, are increased, for to the families and friends of the guilty, who always think the
punishment excessive and the judge unjust, must be added the [99]families and friends of the innocent, who see no
advantage in living and working submissively and peacefully. Note, too, that if severe measures are dangerous in a
nation made up of a homogeneous population, the peril is increased a hundred-fold when the government is formed
of a race different from the governed. In the former an injustice may still be ascribed to one man alone, to a governor
actuated by personal malice, and with the death of the tyrant the victim is reconciled to the government of his nation.
But in a country dominated by a foreign race, even the justest act of severity is construed as injustice and
oppression, because it is ordered by a foreigner, who is unsympathetic or is an enemy of the country, and the offense
hurts not only the victim but his entire race, because it is not usually regarded as personal, and so the resentment
naturally spreads to the whole governing race and does not die out with the offender.[100]
Hence the great prudence and fine tact that should be exercised by colonizing countries, and the fact that
government regards the colonies in general, and our colonial office in particular, as training schools, contributes
notably to the fulfillment of the great law that the colonies sooner or later declare themselves independent.
Such is the descent down which the peoples are precipitated. In proportion as they are bathed in blood and drenched
in tears and gall, the colony, if it has any vitality, learns how to struggle and perfect itself in fighting, while the mother
country, whose colonial life depends upon peace and the submission of the subjects, is constantly weakened, and,
even though she make heroic efforts, as her number is less and she has only a fictitious existence, she finally
perishes. She is like the rich voluptuary accustomed to be waited upon by a crowd of servants toiling and planting for
him, and who, on the day his slaves refuse him obedience, as he does not live by his own efforts, must die.[101]
Reprisals, wrongs and suspicions on one part and on the other the sentiment of patriotism and liberty, which is
aroused in these incessant conflicts, insurrections and uprisings, operate to generalize the movement and one of the
two peoples must succumb. The struggle will be brief, for it will amount to a slavery much more cruel than death for
the people and to a dishonorable loss of prestige for the dominator. One of the peoples must succumb.
Spain, from the number of her inhabitants, from the condition of her army and navy, from the distance she is situated
from the Islands, from her scanty knowledge of them, and from struggling against a people whose love and good will
she has alienated, will necessarily have to give way, if she does not wish to risk not only her other possessions and
her future in Africa, but also her very independence in Europe. All this at the cost of bloodshed and crime, after
mortal conflicts, murders, conflagrations, [102]military executions, famine and misery.
The Spaniard is gallant and patriotic, and sacrifices everything, in favorable moments, for his country’s good. He has
the intrepidity of his bull. The Filipino loves his country no less, and although he is quieter, more peaceful, and with
difficulty stirred up, when he is once aroused he does not hesitate and for him the struggle means death to one or the
other combatant. He has all the meekness and all the tenacity and ferocity of his carabao. Climate affects bipeds in
the same way that it does quadrupeds.
The terrible lessons and the hard teachings that these conflicts will have afforded the Filipinos will operate to improve
and strengthen their ethical nature. The Spain of the fifteenth century was not the Spain of the eighth. With their bitter
experience, instead of intestine conflicts of some islands against others, as is generally feared, they will extend
mutual support, [103]like shipwrecked persons when they reach an island after a fearful night of storm. Nor may it be
said that we shall partake of the fate of the small American republics. They achieved their independence easily, and
their inhabitants are animated by a different spirit from what the Filipinos are. Besides, the danger of falling again into
other hands, English or German, for example, will force the Filipinos to be sensible and prudent. Absence of any
great preponderance of one race over the others will free their imagination from all mad ambitions of domination, and
as the tendency of countries that have been tyrannized over, when they once shake off the yoke, is to adopt the
freest government, like a boy leaving school, like the beat of the pendulum, by a law of reaction the Islands will
probably declare themselves a federal republic.
If the Philippines secure their independence after heroic and stubborn conflicts, they can [104]rest assured that
neither England, nor Germany, nor France, and still less Holland, will dare to take up what Spain has been unable to
hold. Within a few years Africa will completely absorb the attention of the Europeans, and there is no sensible nation
which, in order to secure a group of poor and hostile islands, will neglect the immense territory offered by the Dark
Continent, untouched, undeveloped and almost undefended. England has enough colonies in the Orient and is not
going to risk losing her balance. She is not going to sacrifice her Indian Empire for the poor Philippine Islands—if she
had entertained such an intention she would not have restored Manila in 1763, but would have kept some point in the
Philippines, whence she might gradually expand. Moreover, what need has John Bull the trader to exhaust himself
for the Philippines, when he is already lord of the Orient, when he has there Singapore, Hongkong and Shanghai? It
is [105]probable that England will look favorably upon the independence of the Philippines, for it will open their ports
to her and afford greater freedom to her commerce. Furthermore, there exist in the United Kingdom tendencies and
opinions to the effect that she already has too many colonies, that they are harmful, that they greatly weaken the
sovereign country.
For the same reasons Germany will not care to run any risk, and because a scattering of her forces and a war in
distant countries will endanger her existence on the continent. Thus we see her attitude, as much in the Pacific as in
Africa, is confined to conquering easy territory that belongs to nobody. Germany avoids any foreign complications.
France has enough to do and sees more of a future in Tongking and China, besides the fact that the French spirit
does not shine in zeal for colonization. France loves glory, but the glory and laurels that grow on the battlefields of
[106]Europe. The echo from battlefields in the Far East hardly satisfies her craving for renown, for it reaches her
quite faintly. She has also other obligations, both internally and on the continent.
Holland is sensible and will be content to keep the Moluccas and Java. Sumatra offers her a greater future than the
Philippines, whose seas and coasts have a sinister omen for Dutch expeditions. Holland proceeds with great caution
in Sumatra and Borneo, from fear of losing everything.
China will consider herself fortunate if she succeeds in keeping herself intact and is not dismembered or partitioned
among the European powers that are colonizing the continent of Asia.
The same is true of Japan. On the north she has Russia, who envies and watches her; on the south England, with
whom she is in accord even to her official language. She is, moreover, [107]under such diplomatic pressure from
Europe that she can not think of outside affairs until she is freed from it, which will not be an easy matter. True it is
that she has an excess of population, but Korea attracts her more than the Philippines and is, also, easier to seize.
Perhaps the great American Republic, whose interests lie in the Pacific and who has no hand in the spoliation of
Africa, may some day dream of foreign possession. This is not impossible, for the example is contagious,
covetousness and ambition are among the strongest vices, and Harrison manifested something of this sort in the
Samoan question. But the Panama Canal is not opened nor the territory of the States congested with inhabitants,
and in case she should openly attempt it the European powers would not allow her to proceed, for they know very
well that the appetite is sharpened by the first bites. North America would be quite a troublesome rival, if she should
once get into [108]the business. Furthermore, this is contrary to her traditions.
Very likely the Philippines will defend with inexpressible valor the liberty secured at the price of so much blood and
sacrifice. With the new men that will spring from their soil and with the recollection of their past, they will perhaps
strive to enter freely upon the wide road of progress, and all will labor together to strengthen their fatherland, both
internally and externally, with the same enthusiasm with which a youth falls again to tilling the land of his ancestors,
so long wasted and abandoned through the neglect of those who have withheld it from him. Then the mines will be
made to give up their gold for relieving distress, iron for weapons, copper, lead and coal. Perhaps the country will
revive the maritime and mercantile life for which the islanders are fitted by their nature, ability and instincts, and once
more free, like the bird that leaves its cage, [109]like the flower that unfolds to the air, will recover the pristine virtues
that are gradually dying out and will again become addicted to peace—cheerful, happy, joyous, hospitable and
daring.
These and many other things may come to pass within something like a hundred years. But the most logical
prognostication, the prophecy based on the best probabilities, may err through remote and insignificant causes. An
octopus that seized Mark Antony’s ship altered the face of the world; a cross on Cavalry and a just man nailed
thereon changed the ethics of half the human race, and yet before Christ, how many just men wrongfully perished
and how many crosses were raised on that hill! The death of the just sanctified his work and made his teaching
unanswerable. A sunken road at the battle of Waterloo buried all the glories of two brilliant decades, the whole
Napoleonic world, and freed Europe. Upon what chance [110]accidents will the destiny of the Philippines depend?
Nevertheless, it is not well to trust to accident, for there is sometimes an imperceptible and incomprehensible logic in
the workings of history. Fortunately, peoples as well as governments are subject to it.
Therefore, we repeat, and we will ever repeat, while there is time, that it is better to keep pace with the desires of a
people than to give way before them: the former begets sympathy and love, the latter contempt and anger. Since it is
necessary to grant six million Filipinos their rights, so that they may be in fact Spaniards, let the government grant
these rights freely and spontaneously, without damaging reservations, without irritating mistrust. We shall never tire
of repeating this while a ray of hope is left us, for we prefer this unpleasant task to the need of some day saying to
the mother country: “Spain, we have spent our [111]youth in serving thy interests in the interests of our country; we
have looked to thee, we have expended the whole light of our intellects, all the fervor and enthusiasm of our hearts in
working for the good of what was thine, to draw from thee a glance of love, a liberal policy that would assure us the
peace of our native land and thy sway over loyal but unfortunate islands! Spain, thou hast remained deaf, and,
wrapped up in thy pride, hast pursued thy fatal course and accused us of being traitors, merely because we love our
country, because we tell thee the truth and hate all kinds of injustice. What dost thou wish us to tell our wretched
country, when it asks about the result of our efforts? Must we say to it that, since for it we have lost everything—
youth, future, hope, peace, family; since in its service we have exhausted all the resources of hope, all the
disillusions of desire, it also takes the residue which we can not use, the blood from our veins and [112]the strength
left in our arms? Spain, must we some day tell Filipinas that thou hast no ear for her woes and that if she wishes to
be saved she must redeem herself?”
2. To the Young Women of Malolos

This letter was written in Tagalog, “Sa Mga Kababaihang Taga-Malolos” while Rizal was
in London, upon the request of Marcelo H. del Pilar.
On December 12, 1888, a group of twenty women of Malolos petitioned Governor-

General Weyler for permission to open a night school so that they may study Spanish under
Teodoro Sandiko. Father Felipe Garcia opposed which the outcome was to turn down of the
petition by the governor-general. In defiance of the ire of the friars, these young women
courageously sustained their agitation for the building of the school. On December 12, 1888,
Alberta Agunoy, Teresa and Natia Tontoco, Merced, Agapita, Basilia, Paz and Feliciana
Tiongson, Eugenia and Aurea Tangchangco, Leonica and Olympia Reyes and Maria de los
Reyes showed a petition to Governor Weyler requesting that they should be permitted to
open the night school (Maslang & Del Rosario citing Capino et al, 1977).
They prevail in the end and were acknowledged permission to their project on the
condition that Senorita Guadalupe Reyes should be their teacher. As a compliment to these
young women for their bravery, Marcelo del Pilar asked Rizal to write a letter commending them
for their extraordinary courage. So on February 22, 1889, Rizal sent del Pilar the letter for
transfer to the young women of Malolos.
The letter to the young women of Malolos concentrated on the following salient points,
the rejection of the spiritual authority of the friars, the defense of private judgement, qualities
Filipino mothes need to possess, duties and responsibilities of Filipino mothers to their children,
duties and responsibilities of a wife to her husband, and counsel to young woman on their
choice of a lifetime partner.

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 Emila [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 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 fiind 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 playingpanguingue [a card game]
or in the frequentconfession 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. 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 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 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 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 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 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
3. The Indolence of the Filipinos

“Sobre la indolencia de los Filipinos (On the indolence of the Filipinos)” is a very long,
and at times angry, essay by Rizal that saw print in La Solidaridad in March 1890. From abroad
and across time, Rizal reacted to the charge, from the Spanish colonial masters, that Filipinos

were indolent or lazy. Rizal did not condemn it, rather he explained it within his essay (Ocampo,
2019).
Below is the summary of the essay by Ariola in 2018.

The indolence of the Filipinos is a study of the causes why the people did not, as was
said, work hard during the Spanish regime. Rizal pointed out that long before the coming of the
Spaniards, the Filipinos were industrious and hardworking. The Spanish reign brought about a
decline in economic activities pecause of certain causes:
First, the establishment of the Galleon Trade cut off all previous associations of the
Philippines with other countries in Asia and the Middle East. As a result, pusiness was only
conducted with Spain through Mexico. Because of this, the small businesses and handicraft
industries that flourished during the pre-Spanish period gradually disappeared.
Second, Spain also extinguished the natives’ love of work because of the implementation
of forced labor. Because of the wars between Spain and other countries in Europe as well as the
Muslims in Mindanao, the Filipinos were compelled to work in shipyards, roads, and other public
works, abandoning agriculture, industry, and commerce.
Third, Spain did not protect the people against foreign invaders and pirates. With no
arms to defend themselves, the natives were killed, their houses burned, and their lands
destroyed. As a result of this, the Filipinos were forced to become nomads, lost interest in
cultivating their lands or in rebuilding the industries that were shut down, and simply became
submissive to the mercy of God.
Fourth, there was a crooked system of education, if it was to be considered an education. What
was being taught in the schools were repetitive prayers and other things that could not be used
by the students to lead the country to progress. There were no courses in Agriculture, Industry,
etc., which were badly needed by the Philippines during those times.
Fifth, the Spanish rulers were a bad example to despise manual labor. The officials
reported to work at noon and left early, all the while doing nothing in line with their duties. The
women were seen constantly followed by servants who dressed them and fanned them personal
things which they ought to have done for themselves.
Sixth, gambling was established and widely propagated during those times. Almost
everyday there were cockfights, and during feast days, the government Officials and friars were
the first to engage in all sorts of bets and gambles.
Seventh, there was a crooked system of religion. The friars taught the naive Filipinos that
it was easier for a poor man to enter heaven, and so they preferred hot to work and remain poor
so that they could easily enter heaven after they died.
Lastly, the taxes were extremely high, so much so that a huge portion of what they
earned went to the government or to the friars. When the object of their labor Was removed and
they were exploited, they were reduced to inaction.
Rizal admitted that the Filipinos did not work so hard because they were wise €nough to
adjust themselves to the warm, tropical climate. “An hour’s work under that burning sun, in the
midst of pernicious influences springing from nature in activity, is equal to a day’s labor in a
temperate climate.”

VII. EVALUATION (Proceed to Workbook)
VIII. REFERENCES
IX. Book / Printed Resources

Ariola, M. (2018). The life and works of Rizal (1st ed.). Manila: Unlimited Books Library
Garcia, C.,& Cruz, C. (2015). Rizal and the development of Filipino nationalism. (1st ed).
Manila: Mindshapers Co.,Inc.
Maslang , K.,Dacles D., Del Rosario Fe Yolanda. (2018) Rizal life and works (1st ed). Nueva
VIzcaya: Saint Mary’s University Publising and Digital Printing Office
Pangilinan, M., Igloria, M., & Pasague, E. (2018). Life and works of Dr. Jose P. Rizal (1st
ed.). Manila: Mindshapers Co., Inc.
Umali, V., Ramos, O., Ambidda, M., & Maliban, N. (2019). Jose Rizal: A review on the life
and works of the first Filipino (1st ed.). Mandaluyong City: Books Atbp. Publishing Corp.
X. E-Resources
Rizalkwentongebabuhayrizal.blogspot.com (2013, July 15). Rizal's Letter: To the Young

Women of Malolos (Full Copy). Retrieved November 13, 2020 from
https://kwentongebabuhayrizal.blogspot.com/2013/07/to-young-women-of-malolos-full-
copy.html
Ocampo, A. (2019, March 15). The indolence of the Filipino. Retrieved November 13, 2020
from https://opinion.inquirer.net/120136/the-indolence-of-the-filipino
Project Gutenberg.org (2011, April 18). The indolence of the Filipino. Retrieved November
13, 2020 from http://www.gutenberg.org/cache/epub/6885/pg6885-images.html
Project Gutenberg.org (2011, April 18). The Philippines a century hence. Retrieved
November 13, 2020 from https://www.gutenberg.org/files/35899/35899-h/35899-h.html


Campus: BAMBANG

PHILLIPPINE NATIONALISM: BAYANI AND KABAYANIHAN
II. LESSON TITLE
1. Bayani and Kabayanihan

2. Pinagmulan ng salitang Bayani ni Nolasco
3. The concept of “Bayani” and “Kabayanihan” in the context of Philippine Society

This lesson provides the students an overview of the different views on the concept of
“bayani” and “kabayanihan” from different perspective. How the term is seen and categorized
during the ancient times and how its context is perceived interpreted in the context of the
modern Philippine society as of today.

1. interpret views and opinions about bayani and kabayanihan in the context of Philippine
history and society; and
2. assess the concepts of bayani and kabayanihan in the context of Philippine society.
V. LESSON CONTENT
1. Bayani and Kabayanihan
vs.
According to historian, Zeus A. Salazar “heroism” and “kabayanihan” may be equivalent

terms but they don’t have the same meaning. The word is different in context.
On the other hand, UP Diksyunaryong Filipino (2001) listed three meanings for bayani: a
person of extraordinary courage and ability; a person considered to possess extraordinary
talents or someone who did something noble (“dakila”); a leading man in a play. It was added

that a bayani or hero from mythology were those who had the qualities of the gods,
extraordinary strength, bravery, or ability.
Then, bayani in the dictionary is defined as someone who is brave or valiant, someone
who works toward a common task or cooperative endeavor (“bayanihan”). It is significant that
bayani comes a few words under “bayan,” which is defined as: the space between here and the
sky. Bayan is also a town, municipality, pueblo, or nation, and can refer to people and citizens
(“mamamayan”) who live in those communities, or to those who originate or come from the
same place (“kababayan”). Bayan also refers to the day (“araw”) or a time of day (“malalim ang
bayan”) or even to the weather, good or bad (“masamang bayan”).
Philip Zimbardo (n.d.) defined heroes as people who transform compassion (a personal
virtue) into heroic action (a civic virtue). He added that in doing so, they must put their best
selves forward in service to humanity. He coined the term “heroic action” that must possess the
following characteristic: (1) engaged in voluntarily; (2) conducted in service to one or more
people or the community as a whole; (3) involving a risk to physical comfort, social stature, or
quality of life; and (4) initiated without the expectation of material gain.
On the other hand, “Kabayanihan” or heroism is a concept that came from the Greeks.
The Greeks look at Hercules as an example. He is considered a “hero” that is strong-willed and
has supernatural character who consciously directs his abilities for the good of the people. The
Western-inspired educational system taught us this definition; that is why we see heroes as
larger than life characters with extraordinary strength, extraordinary courage and extraordinary
intellect.
2. Pinagmulan ng Salitang Bayani ni Nolasco

Ang salitang 'bayani' ay isang Austronesian na
salita na dinala ng ating mga katutubo sa ating bayan.
Ang mga bayani ay ang mga mandirigma kung saan
sila ay nagununa sa pagtatanggol ng pamayanan
laban sa mga kinahaharap na mga kaaway at mga
panganib.
Sa Kabayanihan: Ang Salitang Bayani sa

Lipunan at Kasaysayan, isinagawa ni Ricardo Ma.
Nolasco ang pagbuong-muli (reconstruction) sa
kahulugan ng kabayanihan o bayani batay sa
balangkas ng Kasaysayan at paggamit sa wika ng
iba‘t ibang pangkat etnolingguwistikong Pilipino. Sa
pagtalunton sa pre-kolonyal na kasaysayan ng bayani
o bagani at sa pagsasama-sama ng mga kogneyt nito
sa iba‘t ibang wika sa Pilipinas, naipakita niya ang
simulain at ugat ng salita-dalumat ng Kabayanihan.
Ayon sa pag-aaral na ito, hindi umano sapat na
magpakita lamang ng gilas ang isang tao para maging
bagani o bayani‘ (Nolasco, 1997).
Ayon pa sa kanya, ang salitang bayani ay

kinikilala at pinagpipitagang grupo ng tao na
tinatawag ding mga mandirigma. Sa ilang pre-
Hispanikong lipunan na may gawaing manguna sa pagtatanggol ng pamayanan laban sa
kinakaharap na kaaway o panganib. Sila dijn ay karaniwang tinatawag sa katawagang magani,
bahani, bayani.
Ang mga bagani ay natutukoy din ang antas sa pamamagitan ng kanilang kasuutan. Ang
mga nagampanan ang ilang ritwal gaya ng pagkain ng atay o puso ng kaaway ay makikitang
nakasuot ng pulang putong. Samantalang ang mga nakapatay naman ng 7-27 na kaaway ay
nagsusuot ng pulang dyaket habang ang mga nakapatay naman ng 50-100 na kaaway ay
nakasuot naman ng pulang pantalon at ang mga nakasuot naman ng itim na kasuotan ay ang
mga nakapatay sa loob mismo ng pamamahay nito.
Antas ng Pagkabagani
Taguri Bilang ng Kinitil
Maniklad 1-2 ng kaaway

Hanagan 5 ng kaaway
Tagbusawan 5 kaaway
Kinaban 7-27 ng kaaway
Lumugum Nakapatay ng kaaway sa loob ng pamamahay nito
3. The Concept of “Bayani” and “Kabayanihan” in the context of Philippine Society

A hero or “bayani” in Tagalog is somebody or someone that saves lives. Saving lives is
indeed a heroic act. However, a hero can be anyone that does something they have fear of but
are brave enough to do something. Being brave is the essential trait of the Filipinos. This was
shown by Dr. Jose Rizal who sacrificed his life during the Spanish oppression in the country. As
well as to Antonio Luna, who fought during the Filipino-American and died with the hand of a
Filipino soldiers because he was fighting for the freedom of the country against the Americans.
This was because Emilio Aguinaldo at that time, refused to fight due to his cowardliness to the
Americans. Another example, was Flor Contemplacion, an overseas Filipino worker who was
executed for the crime of murder and later was revealed innocent that makes her a symbol of all
OFW’s who work for their family and all the hardship that they encountered to achieve what they
aim for their family. And recently, the case of the SAF44 Filipino soldier who died and fought for
the country and their countrymen.
Nowadays, being a hero is seen in a different context. It does not require the act of
sacrificing your own life for the country. You don’t have to die in order to be a hero. The act of
heroism can be seen into different ways and different dimensions. You can be a hero in most
possible way. Serving people with the best of your ability is a true essence of being a hero,
another example would be, when you’re helping a lady to cross the street and when a firefighter
helped extinguish a fire. Those are simple acts that shows heroism, moreover they are acts of
“kabayanihan” and makes that person doing the act as “bayani”.
You don’t have to be like Rizal to be a hero. Though he expressed his love on the
country through silent means but powerful way through his novels, essays, articles, and poems,
this doesn’t mean that you have to do that too to be considered as one. Doing something that is
beneficial to the society and to other people is a manifestation of heroism. People can be a hero
on their own little way. Ordinary people in their own little ways with extra ordinary
accomplishments can be a hero. If you accomplish for the benefit of the community, you can be
a hero. When you are passionate and focused in providing service for the benefit of the society
you can also be a hero.

IX. REFERENCES
A. Books/ Printed Materials
Ariola, M. (2018). The life and works of Rizal (1st ed.). Manila: Unlimited Books Library Services &
Publishing Inc.
Pangilinan, M., Igloria, M., & Pasague, E. (2018). Life and works of Dr. Jose P. Rizal (1st ed.). Manila:
Mindshapers Co., Inc.

Umali, V., Ramos, O., Ambidda, M., & Maliban, N. (2019). Jose Rizal: A review on the life and works of
the first Filipino (1st ed.). Mandaluyong City: Books Atbp. Publishing Corp.
B. E - Resources
Ocampo, A. R. (2016, September 2). ‘Bayani’ a richer word than ‘hero’ | Inquirer Opinion.
Retrieved November 5, 2020 from https://opinion.inquirer.net/96994/bayani-a-richer-word-than-
hero:
PI 10 at ang pagpukaw sa natutulog nating kamalayan nang pagiging pilipino. (2014, May 14).
Retrieved November 5, 2020 from http://magdingasapoyniifrit.blogspot.com/2014/05/heroism-
part-iii-ang-salitang-bayani-sa.html
Zimbardo, P. (n.d.). Understanding heroism. Retrieved November 9, 2020 from

https://b.3cdn.net/raproject/ed834126c9c0786b1e_93m6i2aqj.pdf


Campus: BAMBANG

JOSE RIZAL AND PHILIPPINE NATIONALISM: NATIONAL SYMBOLS
II. LESSON TITLE
1. Selection and Proclamation of National Hero

2. Criteria for National Heroes as Determined by the National Heroes Committee created by
Executive Order No. 75, 1993.
3. Other Heroes
4. Philippine National Symbols

This module will present the legal basis in selecting a Filipino hero and their
proclamation. It will allow students to analyze the legality of becoming a national hero. It will also
allow them to be familiarize with the National symbols of the country that will widen their
awareness to the Filipino Nationalism.

1. Examine the values highlighted by the various representations of Rizal as a national symbol;
2. Advocate the values Rizal’s life encapsulates; and
3. Critic and become familiar with the national symbols of the country.
V. LESSON CONTENT
1. SELECTION AND PROCLAMATION OF NATIONAL HERO

Executive Order No. 75, 1993 (Executive Summary)
No law, executive order or proclamation has been enacted or issued officially
proclaiming any Filipino historical figure as a national hero. However, because of their significant
roles in the process of nation building and contributions to history, there were laws enacted and
proclamations issued honoring these heroes.
Even Jose Rizal, considered as the greatest among the Filipino heroes, was not explicitly
proclaimed as a national hero. The position he now holds in Philippine history is a tribute to the
continued veneration or acclamation of the people in recognition of his contribution to the
significant social transformations that took place in our country.
Aside from Rizal, the only other hero given an implied recognition as a national hero is
Andres Bonifacio whose day of birth on November 30 has been made a national holiday.
Despite the lack of any official declaration explicitly proclaiming them as national heroes,
they remain admired and revered for their roles in Philippine history. Heroes, according to
historians, should not be legislated. Their appreciation should be better left to academics.
Acclamation for heroes, they felt, would be recognition enough.
The National Heroes Committee
On March 28, 1993, President Fidel V. Ramos issued Executive Order No.75 entitled
“Creating the National Heroes Committee Under the Office of the President”. The principal duty
of the Committee is to study, evaluate and recommend Filipino national personages/heroes in
due recognition of their sterling character and remarkable achievements for the country.
2. CRITERIA FOR NATIONAL HEROES AS DETERMINED BY THE NATIONAL HEROES
COMMITTEE CREATED BY EXECUTIVE ORDER NO. 75, 1993.
The Technical Committee of the National Heroes Committee held a series of meetings
on June 3, 1993, August 19,1993, September 12, 1994, and November 15, 1995, defining,
discussing and deliberating upon the merits of the various definitions and criteria of a hero. The
Committee adopted the following criteria as basis for historical researchers in determining who
among the great Filipinos will be officially proclaimed as national heroes:
Criteria for National Heroes
(Adopted by the Technical Committee of the National Heroes Committee on June 3,
1993, Manila. Members of the Committee included Drs. Onofre D. Corpuz, Samuel K. Tan,
Marcelino Foronda, Alfredo Lagmay, Bernardita R. Churchill, Serafin D. Quiason, Ambeth
Ocampo, then known as Dom Ignacio Maria, Prof. Minerva Gonzales and Mrs. Carmen
Guerrero-Nakpil)
1. Heroes are those who have a concept of nation and thereafter aspire and struggle for
the nation’s freedom. Our own struggle for freedom was begun by Bonifacio and finished
by Aguinaldo, the latter formally declaring the revolution’s success. In reality, however, a
revolution has no end. Revolutions are only the beginning. One cannot aspire to be free
only to sink back into bondage.
2. Heroes are those who define and contribute to a system or life of freedom and order
for a nation. Freedom without order will only lead to anarchy. Therefore, heroes are
those who make the nation’s constitution and laws, such as Mabini and Recto. To the
latter, constitutions are only the beginning, for it is the people living under the constitution
that truly constitute a nation.
3. Heroes are those who contribute to the quality of life and destiny of a nation. (As
defined by Dr. Onofre D. Corpuz)
Additional Criteria for Heroes
(Adopted by the Technical Committee of the National Heroes Committee on November 15,
1995, Manila)
1. A hero is part of the people’s expression. But the process of a people’s internalization
of a hero’s life and works takes time, with the youth forming a part of the internalization.
2. A hero thinks of the future, especially the future generations.
3. The choice of a hero involves not only the recounting of an episode or events in
history, but of the entire process that made this particular person a hero. (As defined by
Dr. Alfredo Lagmay)
On November 15, 1995, the Technical Committee after deliberation and careful study
based on Dr. Onofre D. Corpuz’ and Dr. Alfredo Lagmay’s criteria selected the following nine
Filipino historical figures to be recommended as National Heroes:
 Awakened the Filipino nationalism by his novels Noli Me

Tangere and El Filibusterismo and offered his life for the
JOSE
freedom of the Philippines.
RIZAL
 Bonifacio founded the Katipunan, a secret society which

ANDRES spearheaded the uprising against the oppressive Spanish
BONIFACIO rule. It was the groundwork for the first Philippine
Republic. He faced a trial for acts inimical to the existence
of the new government and was sentenced to death by a
military tribunal.

 Filipino leader and politician who fought first against
EMILIO Spain and later against the United States for the
AGUINALDO independence of our country.
 The first President of the Philippines
 Filipino theoretician
APOLINARI  Spokesman of the Philippine revolution
O MABINI  Writer of the short-lived republic of 1898-99 constitution
 Father of Philippine Journalism

MARCELO  He established the Diariong Tagalog
H. DEL  Advanced the goal of propaganda movement
PILAR
 Sultan of Maguindanao in the Philippines who

SULTAN successfully opposed the Spaniards who attempted to
DIPATUAN conquer his land during his reign.
KUDARAT  The hindrance to the Christianization of the island of
Mindanao much like the other Muslim rulers of the
southern Philippine Archipelago.
 A direct descendant of Shariff Kabungsuwan, a Malay-
Arab missionary who brought Islam to the Philippines
between the 13th and 14th century.
 Tributes and trivia: The province of Sultan Kudarat is
named after this brave Filipino, together with the
Municipality of Sultan Kudarat, Maguindanao, where his
descendants of datus and rulers remain to be political
leaders.
 Greatest Filipino painter
JUAN LUNA  Spolarium was his greatest masterpiece
 A sculptor and political activist
 Tributes and trivia: Luna’s most revered artwork, “The
Spolarium” is held in prominent display at the National
Museum.
 Grand woman of the revolution
MELCHORA  Mother of Balintawak
AQUINO  She is best remembered for her heroics during the
revolution and is memorialized in many ways in
recognition of her contributions
 Tributes and trivia: A district and road expanse in Quezon
City had been named after Tandang Sora. She was also
commemorated in the five-centavo coin, which existed
from 1967 to 1992; and is considered the very first Filipina
to be featured on Philippine peso banknote, in this case, a
100-peso bill from the English Series (1951 to 1966).

 The first Filipina to lead an uprising against a foreign
GABRIELA power
SILANG  A fearless warrior and a great leader.
 Her fighting spirit and leadership inspire people to fight
colonialism.
Laws Honoring/ Commemorating Filipino Historical Figures

 Decree of December 20, 1898, issued by General Emilio Aguinaldo, declared
December 30 of every year a day of national mourning in honor of Dr. Jose Rizal and
other victims of the Philippine Revolution.
 Act No. 137, which organized the politico-military district of Morong into the Province of
Rizal, was the first official step taken by the Taft Commission to honor our greatest hero
and martyr.
 Act No. 2946, enacted by the Philippine Legislature on February 16, 1921, made
November 30 of each year a legal holiday to commemorate the birth of Andres Bonifacio
 Act No. 2760, issued on February 23, 1918, confirmed and ratified all steps taken for the
creation, maintenance, improvement of national monuments and particularly for the
erection of a monument to the memory of Andres Bonifacio
 Act No. 3827, enacted by the Philippine Legislature on October 28, 1931, declared the
last Sunday of August of every year as National Heroes Day.
 Proclamation No. 510, issued by Pres. Fidel V. Ramos on November 30, 1994 ,
declared the year 1996 as the year of Filipino Heroes as a tribute to all Filipinos who,
directly and indirectly, gave meaning and impetus to the cause of freedom, justice,
Philippine independence and nationhood.
 R.A. No. 9070, April 8, 2001, declaring the eighteenth of December of every year as a
special working public holiday throughout the country to be known as the Graciano
Lopez-Jaena Day
 R.A. No. 6701, February 10, 1989, declaring September One of every year, the death
anniversary of Gregorio Aglipay y Labayan, as Gregorio L. Aglipay Day and a special
non-working holiday in the Municipality of Batac, Province of Ilocos Norte
 R.A. No. 7285, March 24, 1992, declaring February Nineteen of each year as Doña
Aurora Aragon Quezon Day a special nonworking holiday in the Province of Aurora in
order to commemorate the birth anniversary of Doña Aurora Aragon Quezon, the first
President of the Philippine National Red Cross, and Foundation Day of the Province
 R.A. No. 7805, September 1, 1994, declaring January 28 of every year as a non-working
special public holiday in the City of Cavite to be known as Julian Felipe Day
 R.A. No. 7950, March 25, 1995, declaring December Eighteen of every year as “Araw ng
Laguna” and a special working day in the Province of Laguna and the City of San Pablo
to commemorate the memory and death of the late Governor Felicisimo T. San Luis
 R.A. No. 9067, April 8, 2001, declaring April 15 of every year as President Manuel A.
Roxas Day which shall be observed as a special working public holiday in the Province
of Capiz and the City of Roxas
3. OTHER HEROES
GENERAL GREGORIO DEL PILAR
Hero of Tirad Pass. Born on November 14, 1875, in Bulacan, Bulacan.
Died of December 2, 1899, in the battle of Tirad Pass, to enable
Aguinaldo to escape from the Americans. One of the youngest and
bravest generals ever produced by the Philippines.

APOLINARIO MABINI
Sublime paralytic and the brain of the revolution. Born in Talaga, Tanauan,
Batangas, on June 22, 1864. He joined La Liga Filipina in 1892 and
Aguinaldo's revolutionary government from June 1898 to May 1899. He was
captured by the American forces in December 1899 and deported to Guam in
January 1901. He died in Manila on May 13, 1903.
GOMBURZA (MARIANO GOMEZ, JOSE BURGOS & JACINTO
ZAMORA)
Three intellectuals who crusaded for reform. Father Jose Burgos Killed
by garrote in Bagumbayan, Manila on February 17, 1872, for allegedly
instigating the Cavite mutiny.
GENERAL ANTONIO LUNA

The greatest general of the revolution. Younger brother of Juan Luna,
the famous painter. Editor of La Independencia, whose first issue came
out on September 3, 1898. Born in Binondo, Manila, on October 29,
1866. He was one of the propagandists in Spain who were working for
political reforms in the Philippines. He contributed articles to La
Solidaridad. He was assassinated in Cabanatuan City, on June 5, 1899.
GRACIANO LOPEZ JAENA
Founder and first editor of the newspaper La Solidaridad, which became the
vehicle of expression for Filipino propaganda in Spain. Together wtih Jose
Rizal and Marcelo H. Del Pilar, he undertook propaganda campaigns in Spain.
Born in Jaro, Iloilo, on December 18, 1856. He died on January 20, 1896, in
Barcelona, Spain.
PANDAY PIRA
First Filipino cannon-maker. He forged the cannons which Rajah Sulayman

used in defending the Muslim Kingdom of Manila against the Spanish
invaders. Born in one of the islands in Southern Philippines in 1483. He died in
1576.
MARIANO PONCE
Researcher, historian, bibliographer, propagandist, diplomat, physician,

folklorist, and an outstanding reformist. Born in Baliwag, Bulacan, on March
23, 1863. While in Spain, he joined the propaganda movement and became one
of the initiators of La Solidaridad, later becoming its managing editor. Died in
HongKong on May 23, 1918.
GREGORIA DE JESUS
One of the brave and patriotic women who played a heroic role in the
Philippine revolution. Born in Kalookan City, on May 9, 1875. Wife of Andres
Bonifacio and Lakambini of the Katipunan. She actually fought alongside her
husband during the revolution, aside from being the custodian of the Katipunan
documents. She organized the Katipunan's Women Chapter. She died on March
15, 1943.

FERNANDO MA. GUERRERO
Musician, journalist, politician, and lawyer. Considered the greatest lyric poet
in Spanish. Born in Ermita, Manila, on May 30, 1873. When the revolution
broke out, General Antonio Luna invited him to join the editorial staff of La
Independencia, the organ of the revolution. Thus, he fought for the Filipino
cause with his pen. Died in Manila June 12, 1929.
FELIPE AGONCILLO
Outstanding diplomat of the Philippine revolution. Born in Taal, Batangas, on

May 26, 1859. Gen. Emilio Aguinaldo appointed him as Minister
Plenipotentiary to the peace conference in Washington and Paris. Died on
September 29, 1941, at the Manila Doctor's Hospital.
LEONA FLORENTINO
First poetess of the Philippines. Born in Vigan, Ilocos Sur, on April 19, 1849.
Her poems were given international recognition at the Exposicion in Madrid in
1887 and in Paris in 1889. Died on October 4, 1884.
ARTEMIO RICARTE
The unconquerable hero of the revolution. Born in Batac, Ilocos Norte, on

October 20, 1866. Known as Viborra, he was a gentle public school teacher
who became a dashing revolutionary general. Died in the jungles of Sierra
Madre on July 31, 1945.
ISABELO DELOS REYES
Last of the propagandists. Gifted son of Leona Florentino, first poetess of the
Philippines. Born in Vigan, Ilocos Sur, on July 7, 1864. He aroused the
hostility of the friars and government officials when he openly criticized the
evils of the Spanish rule and he advocated reforms. He was the founder of the
first Philippine labor union, as well as the first independent Filipino Catholic
church. Died on October 9, 1938.
JOSE PALMA
Poet and soldier. Born in Tondo, Manila, on June 3, 1876. Younger brother of
Dr. Rafael Palma. He was a staff member of La Independencia. He wrote
Filipinas, a patriotic poem in Spanish, which became the lyrics of the
Philippine National Anthem. Died in Manila, on February 12, 1903.
RAJAH SULAYMAN
The last rajah of Manila, noted for his daring and bravery. Nephew of Rajah
Lakandula. Of all of the early rulers of Manila, he was feared most by the
Spaniards. He was killed on June 3, 1571, in the Battle of Bangkusay.

MARCELA MARIÑO AGONCILLO
Maker of the first Philippine flag. Born in Taal, Batangas, on June 24, 1859.
Married to Felipe Agoncillo. She labored to make the Filipino flag in Hong
Kong with the help of Delfina Herbosa de Natividad, a niece of Rizal. Died on
May 30, 1946, in Taal, Batangas.
RAJAH LAKANDULA
One of the most illustrious ancient Filipinos. Chief of Tondo, when Legazpi
came to Manila in 1571. He became a Christian and took the name of Carlos,
after the king of Spain. He made the blood compact with Goiti. He fought
alongside the Spaniards against the Chinese pirate, Limahong. Died in 1575.
JOSE MA. PANGANIBAN
Avenger of Filipino honor. Born in Mambulao, Camarines Norte, on February 1, 1863. A good friend
and co-worker of Rizal. He was Bicolandia's greatest contribution to the historic campaign for reforms,
more popularly called the Propaganda Movement. He wrote articles for La Solidaridad, under the pen
names Jomapa and J.M.P. Died in Barcelona, Spain, on August 19, 1890.
DIEGO SILANG
He led the revolt of the Ilocanos in opposition to the tribute and abuses of the Spanish officials. Born in
Aringay, La Union, on December 16, 1730. The revolt started in Vigan, Ilocos Sur. He was killed by
Miguel Vicos, a Spanish mestizo who bore grievances against Diego Silang.
LAPU-LAPU
Chief of Mactan who led the first successful Filipino armed resistance against Spanish aggression. He
fought and killed Magellan in a battle in Mactan, on April 27, 1521.
FRANCISCO BALTAZAR
More popularly known as Balagtas, he is considered the prince of Tagalog poets. Born in Panginay,
Bigaa, Bulacan, on April 2, 1788. He wroteFlorante at Laura, a masterpiece of local versification,
upholding moral and social values; it served as the basic foundation of the Philippine literature. Died in
Orion, Bataan, on February 20, 1862.
FRANCISCO DAGOHOY
He led the longest revolt in Bohol against the Spaniards. The immediate cause of the revolt was the
refusal of a Jesuit priest to give a Christian burial to Dagohoy's brother. The Spaniards needed 85 years
before they were able to suppress the rebellion. It was only in 1829 that they finally succeeded in
bringing to end the revolt started by Dagohoy.
EPIFANIO DELOS SANTOS
Lawyer, journalist, historian, philosopher, bibliographer, biographer, painter, poet, musician, literary
critic, antique collector, and librarian. Born in Malabon, Rizal, on April 7, 1871. Died on April 28,
1928, in Manila.
TERESA MAGBANUA
The first woman in Panay to fight in the Philippine revolution. Known as the Visayan Joan of Arc.
Born in Pototan, Iloilo, on November 4, 1871. Died in August 1947.
TRINIDAD TECSON
Mother of Biak-na-Bato or Balintawak. Born in San Miguel, Bulacan, on November 18, 1848. Even
though women-members of the Katipunan were exempted from the pact, she participated in
Sanduguan(blood compact). She fought fearlessly in 12 bloody battles of the revolution in Bulacan,
including the famous Battle of Biak-na-Bato. Later, she became known as The Mother of the Philippine
Red Cross. Died on June 28, 1928.
AGUEDA ESTEBAN
Katipunan member who later married Artemio Ricarte. She commuted from Cavite to Manila to buy
saltpeter, lead, and copper which were used to make ammunitions. She also carried secret messages
about the planned offensives against the Spanish posts.
GENERAL FRANCISCO MAKABULOS
Leader of the revolt in Tarlac. Born in La Paz, Tarlac, on September 17, 1871. He was the first patriot
in Tarlac, who joined the Katipunan. General Aguinaldo appointed him as one of the brigadier generals
of the Central Luzon area. He established the Central Executive Committee, which had a constitution
called the Constitution of Makabulos. Died in La Paz, Tarlac, on April 30, 1922.
JULIAN FELIPE
Composer of the Philippine National Anthem. Born in Cavite City on January 28, 1861. A dedicated
music teacher and composer, he was appointed by Aguinaldo as Director of the National Band of the
Philippine Republic. Died in Manila on October 2, 1941.
4. PHILIPPINE NATIONAL SYMBOLS

Symbol is one of the most important identity of a country, it represents a material object
representing something abstract, as quoted by, Roshani Chokshi an author, “Nothing but a
symbol, people die for symbols. People have hope because of symbols. They’re not just lines.
They’re histories, cultures, traditions, given shape.” So, it is a need to know and study the
different national symbols of our country.
National Flag
According to Republic Act No. 8491 or the
Flag and Heraldic Code of the Philippines, states “the
flag of the Philippines shall be blue, white and red
with an eight-rayed golden-yellow sun and three five-
pointed stars, as consecrated and honored by the
people.” As defined by the National Historical
Commission of the Philippines, is made of silk, had a
white equilateral triangle at the left containing a
sunburst of eight rays at the center, a five pointed star
at each angle of the triangle, an upper stripe of blue
and a lower stripe of red. The sun stands for liberty;
the sunburst of eight rays for the first eight provinces
to take up arms against Spain; and the three stars for the three principal islands of the
Philippines – Luzon, Panay and Mindanao. The white triangle signifies Filipino hope for equality;
the upper blue stripe stands for peace, truth and justice; while the lower red stripe stands for
patriotism and valor.

Note: Read the Republic Act No. 8491 or the Flag and Heraldic Code of the Philippines
https://www.officialgazette.gov.ph/1998/02/12/republic-act-no-8491/#:~:text=REPUBLIC%20ACT%20NO.-,8491,SECTION%201.

National Anthem: “Lupang Hinirang”
Composed by Julian Felipe and was played publicly on June 12, 1898 during the
proclamation of Philippine Independence. It was played as music by the San Francisco de
Malabon Band. The lyrics was adopted from the Spanish poem by Jose Palma, Filipinas, Letra
La Marcha Nacional.
National Flower: Sampaguita
Scientifically known as Jasminum sambac and
generally called as Arabian Jasmine. Its white color
symbolizes purity, simplicity, humility and strength. It was
declared by Governor General Frank Murphy in February 1,
1934 via Proclamation No. 652 s. 1934. The plant is woody
vine with white smelling flower. It is used as garland
originally from India and later made into perfumes.
National Tree: Narra
Pterocarpus indicus and generally known as rosewood and
made official symbol by Frank Murphy in via Proclamation No. 652
s. 1934. Being a sturdy and durable tree, it symbolizes the Filipino
indomitable spirit and strength.
National Bird: Philippine Eagle

Scientifically known as Pithecophaga jefferyi and known as the
Philippine Eagle and commonly known as the monkey-eating eagle, is
one of the largest surviving eagles in the world. It was made national bird
by the virtue of Proclamation No. 1732 in 1978 of former President
Ferdinand Marcos.
It symbolizes the nation’s concerted
efforts to rebuild and save the remaining
rainforests.
National Gem: Philippine Pearl
Known as Pinctada maxima scientifically and declared by
Former President Fidel V. Ramos through Proclamation No. 905 s.
1996.
National Sport: Arnis
Officially declared by Republic Act No. 9850 by
President Gloria Macapagal-Arroyo in 2009. Also
known by its two other names “Kali” and “Eskrima”, it
is a martial art that involves the use of two weapons,
sometimes bladed, sometimes batons, and it also
involves the use of bare hands. The origin of this sport
is still unconfirmed.
The following national symbols are unofficial:

National Hero: Jose P. Rizal
Long recognized in the country’s history books as our National
Hero, Dr. Jose Protacio Rizal Mercado y Alonzo Realonda’s status as
our national hero has not been the subject of debate for the common
Juan. Scholars, however, still argue about who should be given the
title: Jose Rizal, Andres Bonifacio, Emilio Aguinaldo, Apolinario
Mabini, Marcelo H. del Pilar, Sultan Dipatuan Kudarat, Juan Luna,
Melchora Aquino, and Gabriela Silang were listed down by former
President Fidel V. Ramos as those worthy of being given the title of

National Hero. This list has not been acted on since being submitted by the National Heroes
Committee on November 22, 1995.
National Leaf: Anahaw

Also known as the round-leaf fountain palm or
scientifically known as Saribus rotundifolius. A tropical palm
known for its round fan-shaped leaves. Normally seen in the
countryside as a roofing material, anahaw leaves are seen as
decorative pieces. It symbolizes achievement because it is often
used as awards and medal. In addition, it represents strength
and loyalty.
National Animal: Carabao
Scientifically known as Bubalus bubalis carabanesis or water
buffalo. Known as farmer’s best friend. It symbolizes strength, power,
perseverance, efficiency and most of all
hard work.
National Fruit: Mango
Known scientifically as Mangifera indica. A common sight in
Philippine wet and dry markets, the mango has long been
seen as the National fruit. With its golden color, it signifies
richness and the heart shape. It is known as the “Fruit of the
gods.”
National House: Bahay Kubo
The name comes from Spanish term cubo, meaning cube. It is
considered as architectural and monumental masterpiece of the Filipinos.
It embodies rural landscapes of the country and reflect the Filipino
identity of country life.
National Fish: Bangus
Known as Chanos chanos scientifically and milk fish in
English. Bony, yet prized for its belly fat that became the favorite
among the commonfolk.
National Dress: Barong Tagalog, Baro’t Saya
Barong Tagalog is an untucked or loose shirt of delicate
fabric showing Chinese, airy tropical appearance and even
Indo-Malayan for an elongated effect. It also reflect Hindu
and European’s men clothing.
Baro’t Saya is a collarless blouse and skirt (blouse and
skirt). The fabric is made of pineapple cloth, the indigenous
textile of the Philippine Islands, the silhouette of the garment
relates to traditional Spanish costume, particularly in the cut
of the sleeves, the shawl collar and trailing skirt.


IX. REFERENCES

Ariola, M. (2018). The life and works of Rizal. Manila: Unlimited Books Library Services &
Publishing Inc.,
Francisco, V., Francisco, PM., Dulay, M., Battung, J. & Bumidang, J. (2018). Rizal: A modualr
approach based on the new CHED curriculum. Manila: Mindshapers Co., Inc.,
Pawilen, R., Crudo, ER., Guiwa, HI. & Pawilen, G. (2018). Course module for the life, works,
and
writings of Rizal. Manila: Rex Bookstore, Inc., B. E-Resources
Dylan, H. (2015, January 8). Complete list of Filipino heroes. Retrieved November 10, 2020 from
http://bayaningpinoys.blogspot.com/2015/01/philippine-national-heroes-dr.html
Iglesias, I. (2016, August 27). Nine national heroes. Retrieved November 10, 2020 from
https://www.manilatimes.net/2016/08/27/weekly/the-sunday-times/nine-national-heroes/282407/
Library of Congress. (2011, June 22). Andres Bonifacio. Retrieved November 6, 2020 from
https://www.loc.gov/rr/hispanic/1898/bonifacio.html
National Commission for Culture and the Arts. (2017, November 6). Selection and proclamation
of national heroes and laws honoring Filipino historical figures. Retrieved November 10, 2020
from https://ncca.gov.ph/about-culture-and-arts/culture-profile/selection-and-proclamation-of-
nationalheroes-and-laws-honoring-filipino-historicalfigures/#:~: text=No%20law%2C
%20executive%20order%20or,proclamations%20issued%20honoring%
20these%20heroes.
Official Gazette. (1993, March 29). Executive Order No. 75, 1993. Retrieved November 5, 2020
from https://www.officialgazette.gov.ph/1993/03/29/executive-order-no-75-1993/
Official Gazette. (1998, February 12). Republic Act No. 8491. Retrieved November 10, 2020
from
https://www.officialgazette.gov.ph/1998/02/12/republic-act-no 8491/#:~:text=REPUBLIC
%20ACT%20NO.-,8491,SECTION%201.
Phil.news.ph. (2019. July 11). National symbols of the Philippines – symbols of our country.
Retrieved November 10, 2020 from https://philnews.ph/2019/07/11/national-symbols-of-the-
philippines/
Primer Media Inc. (2017, April 15). Learn about the Philippines’ National Symbols. Retrieved
November 9, 2020 from https://primer.com.ph/tips-guides/2017/04/15/learn-about-the-
philippines-nationalsymbols/
Rubistar. (2010, May 25). Making a brochure: Sample rubric. Retrieved November 10, 2020
from
http://rubistar.4teachers.org/index.php?
screen=ShowRubric&module=Rubistar&rubric_id=1417742&
The Philippine National Heroes (n.d.). Retrieved November 9, 2020 from

http://www.ph.net/htdocs/centennial/herolist.html



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Republic of the Philippines

NUEVA VIZCAYA STATE UNIVERSITY

College: Arts and Sciences

DEGREE PROGRAM COURSE NO. GECMS1

I. UNIT TITLE/CHAPTER TITLE

ANNOTATION OF ANTONIO MORGA’S SUCCESSOS DE LAS ISLAS FILIPINAS

II. LESSON TITLE

III. LESSON OVERVIEW

IV. DESIRED LEARNING OUTCOMES

1. Sucessos de las Islas Filipinas

NVSU-FR-ICD-05-00 (081220) Page 1 of 59

He then decided to undertake the annotation of Antonio de Morga’s Sucesos De Las

Below are the annotations made by Rizal.

NVSU-FR-ICD-05-00 (081220) Page 3 of 59

NVSU-FR-ICD-05-00 (081220) Page 6 of 59

NVSU-FR-ICD-05-00 (081220) Page 7 of 59

VI. LEARNING ACTIVITIES (Proceed to Workbook)

NVSU-FR-ICD-05-00 (081220) Page 10 of 59

DEGREE PROGRAM COURSE NO. GECMS1

I. UNIT TITLE/CHAPTER TITLE

II. LESSON TITLE

1. A brief History of the Novel

III. LESSON OVERVIEW

IV. DESIRED LEARNING OUTCOMES

NVSU-FR-ICD-05-00 (081220) Page 11 of 59

And to this end, I will strive to reproduce thy condition

NVSU-FR-ICD-05-00 (081220) Page 12 of 59

Noli Me Tangere Cover Meaning

 A MAN IN A CASSOCK WITH

 HELMET OF THE GUARDIA CIVIL/CONSTABULARY HELMET - An obvious take on

 FLOGS - another symbolism for cruelties. It is a representation of Jesus Christ’s

 A LENGTH OF CHAIN - representation of slavery and imprisonment.

 SUNFLOWERS - A unique behavior in sunflowers, known as phototropism, is a motif

Attackers and Defenders of the Noli:

NVSU-FR-ICD-05-00 (081220) Page 14 of 59

2. THE NOVELIST’S LITERARY CHARACTERS

7. Pilosopong Tasyo - also known as Don Anastasio, portrayed in the novel as

9. Pedro – abusive husband of Sisa who love cockfighting.

13. Basilio – the elder son of Sisa.

3. SUMMARY OF THE NOLI METANGERE

VI. LEARNING ACTIVITIES (Proceed to Workbook)

NVSU-FR-ICD-05-00 (081220) Page 17 of 59

DEGREE PROGRAM COURSE NO. GECMS1

I. UNIT TITLE/CHAPTER TITLE

II. LESSON TITLE

1. A brief History of the Novel

III. LESSON OVERVIEW

IV. DESIRED LEARNING OUTCOMES

The letter goes this way:

NVSU-FR-ICD-05-00 (081220) Page 18 of 59

His dedication to the GOMBURZA:

Rizal took three (3) years to write his

NVSU-FR-ICD-05-00 (081220) Page 19 of 59

2. Characters of the El Filibusterismo

o Simoun – Crisóstomo Ibarra disguised as a wealthy jeweler, bent on starting a revolution

o Kabesang Tales – Telesforo Juan de Dios, a former cabeza de barangay (barangay

o Don Custodio – Custodio de Salazar y Sánchez de Monteredondo, a famous “journalist”

o Father Florentino – Isagani’s godfather, and a secular priest; was engaged to be