RIZAL, THE

PLAYWRIGHT AND PROSE
WRITER
A. SAN EUISTAQUIO, MÁRTYR 
(SAINT EUSTACHE, THE
MARTYR)
Father Sanchez, who was Rizal’s favorite teacher in Ateneo, encouraged him to write a
theatrical piece (drama) based on the prose story of St. Eustace, the Martyr.
St. Eustace, the Martyr
 also known as Placidus or Eustachius
 he served as the Roman General army of Emperor Trojan.
Rizal spent his summer vacation (1876) writing and conceptualizing the poetic writing and
conceptualizing the poetic verses of the prose story. The piece was completed on June 2,
1876.
Rizal’s longest poem which is composed of 2414 verses. This poem recounts the tragic story
of St. Eustace. However, it appears that the original manuscript of this no longer exists and
may have been destroyed in the bombardment of the Second World War. But it was said that
it had been published in installments in a magazine, Cultura Social of Ateneo University
Saint Eustace, also known as Eustáchius or Eustáthius or Eustáthios or St. Esthak(India), is
revered as a Christian martyr and soldier saint.
 B. EL CONSEJO DE LOS
DIOSES
(COUNCIL OF THE GODS)
José Rizal's play "El Consejo de los Dioses" (The Council of the Gods) uncovered some
relative aspects covering the social components of the western humanistic viewpoint,
(that human beings have the right, capacity, and responsibility to give meaning and
shape to their own lives) into a literary context, and in view of the Philippine culture.
A growing outlook that of which striving for self-knowledge is the key for recognition,
as Rizal further investigates the genuine importance of the humanly need for
information and allegorically represented the rules for a Filipino theoretical thought.
Portraying Olympian gods talking about western artistic norms, it turns into a reference
text of scholarly analysis in the Philippines. Justice weighs the scale in giving or
finding value in literary texts as they serve more than just an addition to the normative
culture of literature itself (formalism) but to create or denote moralism, values, ethics,
and the importance of justice as tied with human rights (as previously mentioned).
 C. JUNTO AL PASIG (ALONG
THE PASIG)
– a one-act play written by Rizal at the request of the Jesuits and was staged
at Ateneo, in connection with the celebration of the Feast day of Immaculate
Conception. 
o This play can be interpreted in several ways: 
• As a prophecy of 50 years of revolution, invasion after invasion, defeat,
subjugation and civil tumult. 
• Rizal’s appeal for the Filipino youth to chide alien people for causing
them misery 
• As a purely religious allegory, as the play depicted Leonido, together with
a choir of angels successfully driving Satan and his devils out of the land. 
D. "EL AMOR PATRIO" (LOVE
OF COUNTRY)
This was the first article Rizal wrote in the Spanish soil. Written in
the summer of 1882, it was published in Diariong Tagalog in
August. He used the pen name “Laong Laan” (ever prepared) as a
byline for this article and he sent it to Marcelo H. Del Pilar for
Tagalog translation.
Written during the Spanish colonization and reign over the
Philippine islands, the article aimed to establish nationalism and
patriotism among the natives. Rizal extended his call for the love of
country to his fellow compatriots in Spain, for he believed that
nationalism should be exercised anywhere a person is.
 E. TO THE YOUNG WOMEN
IN MALOLOS
Originally written in Tagalog, this famous essay directly addressed to the
women of Malolos, Bulacan was written by Rizal  as a response to
Marcelo H. Del Pilar’s request.
Rizal was greatly impressed by the bravery of the 20 young women of
Malolos who planned to establish a school where they could learn
Spanish despite the opposition of Felipe Garcia, Spanish parish priest of
Malolos. The letter expressed Rizal’s yearning that women be granted
the same chances given to men in terms of education. In the olden days,
young women were not educated because of the principle that they will
soon be wives and their primary career would be to take care of the
home and children. Rizal however advocated women’s right to
education.
Below are some of the points mentioned by Rizal in his letter to the young
women of Malolos:
1) The priests in the country that time did not embody the true spirit of
Christianity;
2) Private judgment should be used;
3) Mothers should be an epitome of an ideal woman who teaches her
children to love God, country, and fellowmen;
4) Mothers should rear children in the service of the state and set standards
of behavior for men around her;
5) Filipino women must be noble, decent, and dignified and they should be
submissive, tender, and loving to their respective husband; and
6) Young women must edify themselves, live the real Christian way with
good morals and manners, and should be intelligent in their choice of a
lifetime partner.
 F. SOBRE LA INDOLENCIA DE LOS
FILIPINOS
(THE INDOLENCE OF THE FILIPINOS)
This logical essay is a proof of the national hero’s
historical scholarship. The essay rationally
countered the accusations by Spaniards that
Filipinos were indolent (lazy) during the Spanish
reign. It was published in La Solidaridad in five
consecutive issues on July (15 and 31), August (1
and 31) and September  1, 1890.
Rizal argued that Filipinos are innately hardworking prior to the rule of the Spaniards. What brought
the decrease in the productive activities of the natives was actually the Spanish colonization. Rizal
explained the alleged Filipino indolence by pointing to these factors:
1) the Galleon Trade destroyed the previous links of the Philippines with other countries in Asia and
the Middle East, thereby eradicating small local businesses and handicraft industries;
2) the Spanish forced labor compelled the Filipinos to work in shipyards, roads, and other public
works, thus abandoning their agricultural farms and industries;
3) many Filipinos became landless and wanderers because Spain did not defend them against pirates
and foreign invaders;
4) the system of education offered by the colonizers was impractical as it was mainly about repetitive
prayers and had nothing to do with agricultural and industrial technology;
5) the Spaniards were a bad example as negligent officials would come in late and leave early in their
offices and Spanish women were always followed by servants;
6) gambling like cockfights was established, promoted, and explicitly practiced by Spanish
government officials and friars themselves especially during feast days;
7) the crooked system of religion discouraged the natives to work hard by teaching that it is easier for
a poor man to enter heaven; and
8) the very high taxes were discouraging as big part of natives’ earnings would only go to the
officials and friars.
Moreover, Rizal explained that Filipinos were just wise in
their level of work under topical climate. He explained,
“violent work is not a good thing in tropical countries as it
is would be parallel to death, destruction, annihilation.
Rizal concluded that natives’ supposed indolence was an
end-product of the Spanish colonization.
Other Rizal’s articles which were also printed in La
Solidaridad were “A La Patria” (November 15,
1889), “Sin Nobre” (Without Name) (February 28, 1890),
and “Cosas de Filipinas” (Things about the
Philippines) (April 30, 1890).
G. FILIPINAS DENTRO DE CIEN ANOS
(THE PHILIPPINES A CENTURY
HENCE)
This was serialized in La Solidaridad on September 30, October 31, December 15, 1889 and
February 15, 1890. In the articles, Rizal estimated the future of the Philippines in the span of a
hundred years and foretold the catastrophic end of Spanish rule in Asia. He ‘prophesied’
Filipinos’ revolution against Spain, winning their independence, but later the Americans would
come as the new colonizer.
The essay also talked about the glorious past of the Philippines, recounted the deterioration of
the economy, and exposed the causes of natives’ sufferings under the cruel Spanish rule. In the
essay, he cautioned the Spain as regards the imminent downfall of its domination. He awakened
the minds and the hearts of the Filipinos concerning the oppression of the Spaniards and
encouraged them to fight for their right.
Part of the essays reads, “History does not record in its annals any lasting domination by one
people over another, of different races, of diverse usages and customs, of opposite and divergent
ideas. One of the two had to yield and succumb.” The Philippines had regained its long-awaited
democracy and liberty some years after Rizal’s death. This was the realization of what the hero
envisioned in this essay.
H. OTHER ESSAYS
 “REVISTA DE MADRID”
(REVIEW OF MADRID)
This article written by Rizal on November 29, 1882
was unfortunately returned to him
because Diariong Tagalog had ceased publications
for lack of funds.
ARTICLES IN LA
SOLIDARIDAD
 “LOS AGRICULTORES
FILIPINOS”
(THE FILIPINO FARMERS)
This essay dated March 25, 1889 was the first
article of Rizal published in La Solidaridad. In this
writing, he depicted the deplorable conditions of the
Filipino farmers in the Philippines, hence the
backwardness of the country.
 “A LA DEFENSA”
(TO LA DEFENSA)
This was in response to the anti-Filipino writing by
Patricio de la Escosura published by La Defensa
on March 30, 1889 issue. Written on April 30,
1889, Rizal’s article refuted the views of Escosura,
calling the readers’ attention to the insidious
influences of the friars to the country.
“Los Viajes” (Travels)
Published in the La Solidaridad on May 15, 1889, this article
tackled the rewards gained by the people who are well-traveled to
many places in the world.
“La Verdad Para Todos” (The Truth for All)
This was Rizal’s counter to the Spanish charges that the natives
were ignorant and depraved. On May 31, 1889, it was published in
the La Solidaridad.
"Vicente Barrantes’ Teatro Tagalo”
The first installment of Rizal’s “Vicente Barrantes” was published
in the La Solidaridad on June 15, 1889. In this article, Rizal
exposed Barrantes’ lack of knowledge on the Tagalog theatrical art.
“Defensa Del Noli”
The manuscripts of the “Defensa del Noli” was written on June 18, 1889. Rizal sent
the article to Marcelo H. Del Pilar, wanting it to be published by the end of that
month in the La Solidaridad.
“Verdades  Nuevas”(New Facts/New Truths)
In this article dated July 31, 1889, Rizal replied to the letter of Vicente Belloc
Sanchez which was published on July 4, 1889 in ‘La Patria’, a newspaper in Madrid.
Rizal addressed Sanchez’s allegation that provision of reforms to the Philippines
would devastate the diplomatic rule of the Catholic friars.
“Una Profanacion” (A Desecration/A Profanation)
Published on July 31, 1889, this article mockingly attacked the friars for refusing to
give Christian burial to Mariano Herbosa, Rizal’s brother in law, who died of cholera
in May 23, 1889. Being the husband of Lucia Rizal (Jose’s sister), Herbosa was
denied of burial in the Catholic cemetery by the priests.
“Diferencias” (Differences) 
Published on September 15, 1889, this article countered the biased article entitled “Old
Truths” which was printed in La Patria on August 14, 1889. “Old Truths” ridiculed
those Filipinos who asked for reforms.
“Inconsequencias” (Inconsequences)
The Spanish Pablo Mir Deas attacked Antonio Luna in the Barcelona newspaper “El
Pueblo Soberano”. As Rizal’s defense of Luna, he wrote this article which was
published on November 30, 1889.
“Crueldad” (Cruelty),
Dated August 15, 1889, this was Rizal’s witty defense of Blumentritt from the libelous
attacks of his enemies.
“Llanto Y Risas” (Tears and Laughter)
Dated November 30, 1889, this article was a condemnation of the racial prejudice of the
Spanish against the brown race. Rizal remembered that he earned first prize in a literary
contest in 1880. He narrated nonetheless how the Spaniard and mestizo spectators
stopped their applause upon noticing that the winner had a brown skin complexion.
 “FILIPINAS DENTRO DE CIEN ANOS” 
(THE PHILIPPINES WITHIN ONE HUNDRED
YEARS)
This was serialized in La Solidaridad on September 30, October 31, December 15, 1889 and
February 15, 1890. In the articles, Rizal estimated the future of the Philippines in the span of a
hundred years and foretold the catastrophic end of Spanish rule in Asia. He ‘prophesied’ Filipinos’
revolution against Spain, winning their independence, but later the Americans would come as the
new colonizer.
The essay also talked about the glorious past of the Philippines, recounted the deterioration of the
economy, and exposed the causes of natives’ sufferings under the cruel Spanish rule. In the essay,
he cautioned the Spain as regards the imminent downfall of its domination. He awakened the minds
and the hearts of the Filipinos concerning the oppression of the Spaniards and encouraged them to
fight for their right.
Part of the essays reads, “History does not record in its annals any lasting domination by one people
over another, of different races, of diverse usages and customs, of opposite and divergent ideas. One
of the two had to yield and succumb.” The Philippines had regained its long-awaited democracy
and liberty some years after Rizal’s death. This was the realization of what the hero envisioned in
this essay.
“Ingratitudes” (Ingratitude)
Dated January 15, 1890, this article was the hero’s reply to Governor General Weyler who
told the people in Calamba that they “should not allow themselves to be deceived by the
vain promises of their ungrateful sons.” The statement was made as a reaction to Rizal’s
project of relocating the oppressed and landless Calamba tenants to North Borneo.
“Sobre La Nueva Ortografia De La Lengua Tagala” (On The New Orthography of The
Tagalog Language)
Rizal expressed here his advocacy of a new spelling in Tagalog. In this article dated April
15, 1890, he laid down the rules of the new Tagalog orthography and, with modesty and
sincerity, gave the credit for the adoption of this new orthography to Dr. Trinidad H. Pardo
de Tavera, author of the celebrated work “El Sanscrito en la Lengua Tagala” (Sanskrit in
the Tagalog Language) published in Paris, 1884.
“I put this on record,” wrote Rizal, “so that when the history of this orthography is traced,
which is already being adopted by the enlightened Tagalists, that what is Caesar’s be given
to Caesar. This innovation is due solely to Dr. Pardo de Tavera’s studies on Tagalismo. I
was one of its most zealous propagandists.”
 HISTORICAL
COMMENTARIES WRITTEN
IN LONDON
“Ma-yi”
This historical commentary was written by Rizal in London on December 6,
1888.
“Acerca de Tawalisi de Ibn Batuta”
This historical commentaryis believed to form part of ‘Notes’ (written
incollaboration with A.B. Meyer and F. Blumentritt) on a Chinese code in the
Middle Ages, translated from the German by Dr. Hirth. Written on January 7,
1889, the article was about the “Tawalisi” which refers to the northern part
of Luzon or to any of the adjoining islands.
It was also in London where Rizal penned the following historical
commentaries: “La Political Colonial On Filipinas” (Colonial Policy In The
Philippines), “Manila En El Mes De Diciembre” (December ,
1872), “Historia De La Familia Rizal De Calamba” (History Of The Rizal
Family Of Calamba), and“Los Pueblos Del Archipelago Indico (The
People’s Of The Indian Archipelago)
OTHER WRITINGS IN
LONDON
 “LA VISION DEL FRAY RODRIGUEZ”
(THE VISION OF FRAY RODRIGUEZ)

Jose Rizal, upon receipt of the news concerning Fray Rodriguez’

bitter attack on his novel Noli Me Tangere, wrote this defense
under his pseudonym “Dimas Alang.” Published in Barcelona, it
is a satire depicting a spirited dialogue between the Catholic
saint Augustine and Rodriguez. Augustine, in the fiction, told
Rodriguez that he (Augustine) was commissioned by God to tell
him (Rodriguez) of his stupidity and his penance on earth that
he (Rodriguez) shall continue to write more stupidity so that all
men may laugh at him. In this pamphlet, Rizal demonstrated his
profound knowledge in religion and his biting satire.
WRITINGS IN HONG
KONG
“Ang Mga Karapatan Ng Tao” (The Rights Of Man)
This was Rizal’s Tagalog translation of “The Rights of Man” which was
proclaimed by the French Revolution in 1789.
“A La Nacion Espanola”(To The Spanish Nation)
Written in 1891, this was Rizal’s appeal to Spain to rectify the wrongs which
the Spanish government and clergy had done to the Calamba tenants.
“Sa Mga Kababayan” (To My Countrymen)
This writing written in December 1891 explained the Calamba agrarian
situation.
“Una Visita A La Victoria Gaol” (A Visit To Victoria Gaol), March 2, 1892
On March 2, 1892,Rizal wrote this account of his visit to the colonial prison
of Hong Kong. He contrasted in the article the harsh Spanish prison system
with the modern and more humane British prison system.
“Colonisation Du British North Borneo, Par De Familles De Iles Philippines”
(Colonization Of British North Borneo By Families From The Philippine Islands)
This was Rizal’s elucidation of his pet North Borneo colonization project.
“Proyecto De Colonization Del British North Borneo Por Los Filipinos” (Project
Of The Colonization Of British North Borneo By The Filipinos)
In this writing, Rizal further discussed the ideas he presented in “Colonization of
British North Borneo by Families from the Philippine Islands.”
“La Mano Roja” (The Red Hand)
This was a writing printed in sheet form. Written in Hong Kong, the article
denounced the frequent outbreaks of fires in Manila.
“Constitution of The La Liga Filipina”
This was deemed the most important writing Rizal had made during his Hong Kong
stay. Though it was Jose Ma. Basa who conceived the establishment of Liga Filipina
(Philippine League), his friend and namesake Jose Rizal was the one who wrote its
constitution and founded it.
ARTICLES FOR TRUBNER’S RECORD
DUE TO THE REQUEST OF RIZAL’S FRIEND DR.
REINHOLD ROST, THE EDITOR OF TRUBNER’S
RECORD (A JOURNAL DEVOTED TO ASIAN
STUDIES), RIZAL SUBMITTED TWO ARTICLES:
Specimens of Tagal Folklore
Published in May 1889, the article contained Filipino proverbs and puzzles.
Two Eastern Fables(June 1889)
It was a comparative study of the Japanese and Philippine folklore. In this essay, Jose Rizal
compared the Filipino fable, “The Tortoise and the Monkey” to the Japanese fable “Saru Kani
Kassen” (Battle of the Monkey and the Crab).
Citing many similarities in form and content, Rizal surmised that these two fables may have had
the same roots in Malay folklore. This scholarly work received serious attention from other
ethnologists, and became a topic at an ethnological conference.
Among other things, Rizal noticed that both versions of the fable tackled about morality as both
involve the eternal battle between the weak and the powerful. The Filipino version however had
more philosophy and plainness of form whereas the Japanese counterpart had more civilization
and diplomacy.
OTHER WRITINGS
“Pensamientos De Un Filipino” (Reflections of A Filipino)
Jose Rizal wrote this in Madrid, Spain from 1883-1885. It spoke of a liberal minded
and anti-friar Filipino who bears penalties such as an exile.
“Por Telefono”
This was a witty satire authored by “Dimas Alang” (one of the hero’s pen names)
ridiculing the Catholic monk Font, one of the priests who masterminded the banning
of the “Noli”. Published in booklet form in Barcelona, Spain, it narrated in a funny
way the telephone conversation between Font and the provincial friar of the San
Agustin Convent in Manila. 
This pamphlet showed not only Rizal’s cleverness but also his futuristic vision.
Amazingly, Rizal had envisaged that overseas telephonic conversations could be
carried on—something which was not yet done during that time (Fall of 1889). It
was only in 1901, twelve years after Rizal wrote the “Por Telefono,” when the first
radio-telegraph signals were received by Marconi across the Atlantic.
“La Instruccion” (The Town Schools In The Philippines)
Using his penname “Laong Laan”, Rizal assessed in this
essay the elementary educational system in the Philippines
during his time. Having observed the educational systems in
Europe, Rizal found the Spanish-administered education in
his country poor and futile. The hero thus proposed reforms
and suggeted a more significant and engaging system.
Rizal for instance pointed out that there was a problem in the
mandated medium of instruction—the colonizers’ language
(Spanish) which was not perfectly understood by the natives.
Rizal thus favored Philippine languages for workbooks and
instructions.
END