Lesson 8 part 3

Page 42-48

Rizal’s Idea on What A Government Should Be

 Through Isagani, Rizal said, “governments are made for the good of the people, and
in order to accomplish this purpose properly, it has to follow the suggestions of the
citizens who are the ones who know best their needs.”

 “An immoral government corresponds to a demoralized people, to an administration

without a conscience, to rapacious and servile citizens in the towns, bandits and
robbers in the mountains! Like mater, like slaves. Like government, like country.”

 Through Elias, “we should consider well to whom we give such unlimited power and
authority. So much power placed in human hands of ignorant and willful men, men
without moral training, without proven honesty, is a weapon placed in the hands of a
madman let loose in an unarmed crowd. I admit, and I want to believe like you (Ibarra)
that the government needs this strong right arm, but it should choose well from among
the most worthy on itself rather than receive it from the people, let it at least show that it
knows how to do so.”

 If you continue the system of banishments, imprisonments, and sudden assaults for
nothing, if you will punish the Filipinos for your own faults, you will make then
desperate, you take away from them the horror of revolutions and disturbances, you
harden them and excite them to fight…Treat the people well, teach them the sweetness of
peace so that they may adore it and maintain it.” (Political and Historical Writings).

Points to ponder:

1. How should the government conduct itself as an institution that plays a big role in society?
2. Can you cite current examples on how our government reneged on its promised task?
3. As citizens, what should we do when the government becomes unresponsive to the people’s needs?
Rizal’s Thoughts on Revolution

To the Marxists, revolution is a tragic necessity, unavoidable because they believe

that the ruling class will never give up without a fight. As a realist, Rizal has been
misconceived by his detractors as indecisive. His novels sanctioned reforms even when he
had predicted and warned his readers on the inevitability and necessity of revolution of pleas
for reform went unheeded.

Rizal believes in the political theory of Locke and Rousseau that revolution should be the
last recourse of an aggrieved people. He advocates revolution, which starts from godliness,
liberation of the people from superstitions and freedom from ignorance through education,
morality, dignity, industry, justice and perseverance.

The idea of peaceful struggle

 The Noli Me Tangere expresses Rizal’s belief the peaceful way of attaining
independence. There, Elias proposed the idea of revolution to Ibarra but Ibarra
rejected it because this would cost the lives of many.

“If I ever see the multitude armed I would place myself on the side of the
government for in such a mob I should not see my countrymen”
- Ibarra, Noli me Tangere
  Speaking to Ibarra Elias said,

“ I would tell you to think well about what you are going to do. You are
going to start a war, for you have money and brains and will easily find many
helping hands; unfortunately, many are discontented. But in this fight which you
propose to start, the defenseless and the innocent will suffer most. The same
sentiments which a month ago led me to ask you for reforms, lead me now to ask you
to reflect further. Our country does not think of independence from the motherland;
she asks nothing more than a small measure of liberty, of justice and of love. The
discontented, the criminal and the desperate will follow you, but the people will stand
apart. I would not follow you myself; I would never resort to these extreme measures
while I could see some hope in man."

“I do not mean to say that our liberty will be secured at the swords point, for
the sword plays but a little part in modern affairs, but that we must secure it by
making ourselves worthy of it, by exalting the intelligence and the dignity of the
individuals, by loving justice, right and greatness, even to the extent of dying for them
—and when a people reaches that height, God will provide a weapon, the idols will
be shattered, tyranny will crumble like a house of cards and liberty will shine out like
the first dawn.” (El Filibusterismo).

 Rizal advocated a non-violent revolution. He said in through Fr. Florentino in El

Filibusterismo,

“…the glory of saving a country cannot go to him who has contributed to its
ruin. You believed that what crime and iniquity had stained and deformed, more
crime and iniquity could cleanse and redeem This was error. Hate never produces
anything but monsters, crime, and criminals. Only love can work wonders, only
virtue can redeem. If our country is someday to be free, it will not be through vice
and crime, it will not be through the corruption of its sons, some deceived, others
bribed; redemption presupposes virtue; virtue, sacrifice; and sacrifice, love! You
fomented social decay without sowing an idea. From this fermentation of vices can
spring only disgust and if something is born from night to morning, it would be at
best a fungus, because spontaneously, only fungus can be born of trash.”
“… why give them freedom? With or without Spain they would be the same, and perhaps
even worse! Why independence if the slaves of today will be the tyrants of tomorrow?”

The idea of Change by force

 “ You are right Elias (in advocating revolution), but men is a creature of
circumstances! Then a month ago, I was blind annoyed—what did I say? Now I see
the horrible cancer which feeds upon this society, which clutches its flesh and which
demands a violent uprooting out.”
- Ibarra, Noli Me Tangere

 Rizal’s letter to Blumentritt:

“ A peaceful struggle will always be a dream, for Spain will never learn the
lessons of her South American colonies”

 Through Fr. Florentino, “The school of suffering tempers, the arena of combat
strengthen souls. I do not mean to say that our freedom is conquered by the sword’s
point, the sword plays only a little part now in modern destinies, but, yes, we have to
conquer it by being worthy of it, elevating reason and the dignity of the individual,
 loving what is just, good, great, even dying for it..”

The idea of using force but only as a last resort

 Rizal’s letter to Blumentritt (June 19,1881)

“But if the government drives us to them, that is to say, when no other hope
remains to us but seek destruction in war, when the Filipinos would prefer to die
rather than injure longer their misery, then I will become a partisan of violence.” “I
have lost my hope in Spain”

 Rizal’s letter to Marcelo H. del Pilar

“ we shall resort to force only when we have exhausted every other means,
when they drive us to the war, to fight or die, when God gives ever man the right to
defend himself as best as he can”.

Points to ponder:
1. Did Rizal advocate revolution as a means to changing society?
2. In Rizal’s view, what is the state of things did Filipinos need at that time? What could bring them
contentment?

Rizal’s Thoughts on Human Dignity

 God gave each one his own mind and his conscience so that he can distinguish
between right and wrong. All are born without chains, free and no one can be subject
to the will of another. Why would you submit to another your noble and free thought?
God, fountain of wisdom, does not expect man, created in his image, to allow himself
to be fooled and blinded… Men were not created by God to be enslaved, neither were
they endowed with intelligence in order to be misled, nor adorned with reason to be
fooled by others. (Political and Historical Writings)
 In my opinion, self-esteem is the greatest good that God has endowed man with for
his perfection and purity saving him from many unworthy and base acts when he
forgets the precepts he had learned or had been inculcated in him. Precisely for me,
self-esteem is dignity when it is not passionate and it is moderated by judgment. It is
like the sap that impels the tree to turn upward in search of the sun, the force that
launches a steamship on its course. (Miscellaneous Correspondence).

Points to ponder:

1. In Rizal’s view, how should one man act in relation with his dealings with other men?
2. Can you see evidences of how men today fight for or compromises his dignity?

Rizal’s Challenge to The Youth

 Through Fr. Florentino, ”..the just and the worthy have to suffer so that their ideas
will become known and propagated! The vases have to be shaken or broken for their
perfume to spread, the stone has to be struck for the light to spark! There is
something providential in the persecution of tyrants…”

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

 “Where are the youth who will dedicate their innocence, their idealism, their
enthusiasm to the good of the country? Where are they who will give generously of
their blood to wash away so much shame, crime and abomination? Pure and
 immaculate must the victim be for the sacrifice to be acceptable."

Readings:

pp. 80-90 Capino

pp. 55-, Daquila

Points to ponder:

1. What challenges does Rizal pose to the youth of today?

2. How, did he suggest, could the youth be an answer to the country’s problems?
3. What is your response to the challenge? What personal commitments can you make?

THE SEARCH FOR THE THIRD NOVEL

 Gregorio Zaide’s version: On September 22, 1891, four days after the Fili came off the
press, he wrote to Blumentritt:
“ I am thinking of writing a 3rd novel, a novel in the modern sense of the word but this
time politics will not find much space in it, but ethics will play the principal role. I shall
deal mainly with the habits of the Filipinos, and only two Spaniards, the friar curate and
the lieutenant of the Guardia Civil will be there. I wish to be there. I wish to be
humorous, satirical and witty, to weep and to laugh amidst tears, that is, to cry bitterly.”
 He began writing the 3 rd novel during his voyage in the steamer Melbourne from
Marseilles bound for Hong Kong. He continued writing in Hong Kong but for some
reason was unable to finish it.
 The unfinished novel has no title, consisting of 44 pages (33 cm. X 21 cm.), in his
handwriting, still in manuscript, preserved in the National Library.

The story of the unfinished novel starts with the burial of Prince Tagulima, Son of
Sultan Zaide of Ternate, on Malapad-na-Bato, a big rock on the bank of Pasig River.
Sultan Zaide with his royal family and retainers was taken prisoner by the Spaniards
during the wars in the Moluccas and brought to Manila. The old sultan, his children, and
followers were promised good treatment, but the Spaniards forgot their promise and let
them die one by one in misery.
The hero of the novel was Kamandagan, a descendant of Lakan-Dula, last king of
Tondo. He plotted to regain the lost freedom of his fathers. One day he saved his two
beautiful granddaughters, Maligaya and Sinagtala, from the lustful Spaniards – the cura
and the encomenderos of Bay, Laguna.
It is said that Rizal was fortunate not to have finished this novel, because it would
have caused greater scandal and more Spanish vengeance on him.

 Ambeth Ocampo’s version: He began his third novel “Makamisa” in 1892 only to give
up and switch to Spanish before abandoning the project (Ocampo, 89)
 After Fili came off the press in 1891, some of his friends were already asking for a third
novel
 His reason for writing a 3rd part was because his rival Marcelo H. Del Pilar said
he was not impressed with Fili
 According to Petronilo Bn. Daroy, Rizal’s 3 rd novel is an untitled and unfinished
work in Spanish later given the title “Tagalog Nobility”. However, this may not
quite be accurate based on his letter to Blumentritt where he mentioned the
following:
1. That he would want to write a novel written in Tagalog since the work
will be dedicated to them
2. It would deal with the Tagalog costumes, exclusively of the usage,
virtues, and defects of the Tagalog.
 3. It will be nonpolitical (“This time I want to sacrifice politics and
everything for art”)
4. Another characteristic is that it would be anti clerical
 The 3rd novel seems to be the “Makamisa”, an undated manuscript, actually with
2 chapters in Tagalog, now in the National Library, which deals with the scene
after mass. It describes the superstitious parishioners and a certain cura parroco,
Father Agaton, as the main character.
 The contemporary of Rizal, Mariano Ponce, says that Makamisa is not the title of
the unfinished novel but is simply the title of a single chapter in an unfinished
Tagalog novel.
 However, in another letter to Blumentritt, Rizal said that he has given up the idea
of writing the 3rd part in Tagalog, for it would not be appropriate to write a work
in two languages as they would be like the sermons of the friars, so he has
decided to write it in Spanish.
 Ocampo’s statement: “While working on one unpublished manuscript, I
wondered who this Padre Agaton was, until I realized that this was the same
character in Makamisa. The character along with the fact that the work dealt with
the Tagalog customs and is the only unfinished work of Rizal with both Tagalog
and Spanish parts convinces me that this definitely is what Rizal referred to in his
letters to Blumentritt as the 3rd part of Noli and Fili.”
 The Jose Rizal National Centennial Commission at the National Historical
Institute Records Section has failed to have this published for the possible reasons
given by Ocampo:
 Because it is one of the most anticlerical of Rizal’s writings, the
commission did not find it suitable for publication
 Since it was unpublished, people would not know if it was missing at all
 Some satirical details would not be taken lightly by the Catholic church
that has lost its fight to keep Rizal’s works out of the schools in the
1950’s
 Examples: San Sebastian was compared to a bailarin, San
Miguel was shown as dancing and executing a difficult pass
around the head of the devil

BUOD

Tumigil ang tugtugan at natapos ang misa ni Padre Agaton. Humugong ang simbahan sa
bulung-bulungan at sagadsaran ng mga tsinelas ng nangagsisilabas. Sagilsihan at pawisan sa init at
antok, ay nagtutulakan sa pagdukwang ng benditang nakalagay sa dalawang mangkok na pingas,
na tila na putikang tirahan ng kiti-kiti. Gayon ang pag-aagawang maisawsaw ang daliri, malahid
man lamang, maikurus sa noo, batok, puson, at hawak na salakot; pigil na magaling na babae ang
panyo sa ulo at baka mahulog; may nakukusamot na damit, may napupunit na manipis na kayo,
may nahuhulugan ng tsinelas at nagpupumilit magbalik at nang makuha, ngunit nadadala ng
karamihang tulak ng mga punongbayang lumalabas na taas ang yantok, tanda ng kanilang
kapangyarihan. Ang dagildilang ito sa tubig ay makakatakot at maiisip na nasusunog ang
simbahan.
Tila baga kung tatanungin ang karamihan kung bakit sila pang-aagaw sa tubig na yaon at
ano ang kagalingan ay marami na manding makasagot ang lima sa isang daan. Salbahe ang
lumabas na hindi nagkurus muna: mag-alkanalero ka na ay huwag ka lamang magkulang sa
kaugalian.
Ngunit kung sasalugsugin ang loob ng lahat ng araw ng linggong yaon, Linggo de
Pasyon, sa mata ng lahat, sa mga tinginan at kindatan pa sa loob ay mababasa ang isang lihim na
pag-uusisa.
Napano kaya ang ating kura?-ang tanong ng isang matandang manang na ungab at hupyak
ang pisngi, sa isang katabing kapuwa manang.
Napano nga po kaya? Nagmisa nga po ng padabog, a! –ang sagot naman ng tinatanong na
isang manang na kumurus-kurus din naman.
 Siguro po’y gutom na! –ang sabat naman ng isang napalapit na babaing mahusay ang
bihis. Tingnan nga po ninyo’t hindi man lamang binindisyunan ang anak ng aking alila…
Impaktado po! Ako nga’y madali; ayoko nga po nang hindi binibindisyunang lahat!
Ganito ang salitaan hanggang makalabas ng pintuan. Doon naman ang mga lalaki sa pag-
aabang sa mga dalagang nagsisilabas. Datapuwat nang araw na iyon, ang hantungan ng salitaa’y
hindi ang magagandang dalaga, kundi ang pagmamadali ng kura habang nagmimisa. Bahagya
nang napuna ang paglabas ni Marcela, ang dalagang pangulo ng bayan, anak ni kapitang Lucas, na
nagbabaras nang mga araw na yaon. Bagamat marami ang malibang na sandaling sumunod sa
kanya ng tingin, hindi rin nakalimutan ang tanungan bagay sa kura.
Napano kaya si Agaton natin –ang tanungan ng lahat. Si Agaton natin ang tawag sa
palayaw sa balitang pari.
Ano nga kaya ang nangyari sa mabunying pari, na mabining kikilos at iikat na tila aral sa
salamin, na magaling magpadipa-dipa at magkilig ng ulo kung nagmimisa? Ano’t hinarus-haros
ang misa at umungol-ungol lamang? Winalang-bahala ang lahat, misa, kontores, pakinabang,
oremus at iba pang palabas at nagmamadaling tila di-inuupahan. Nagsimba pa naman ang bunying
si Marcela, ang dalagang sapol nang dumating ay dinalaw gabi-gabi ng kura. Napaano nga kaya si
Padre Agaton at di-sinubuan ang tanang gutom sa laman ng Diyos gayong kung tura’y totoo
siyang masiyasat sa pakumpisal at pakinabang?
Samantalang ito ang mga usapan ng nangagtayo sa pintuan, ang mga kaginoohan nama’y
nagtitipon sa pag-akyat sa kumbento at paghalik sa kamay ng kura alinsunod sa kaugalian. Kung
gulo ang isip ng taong bayansa baling kilos ng kura at walang pinagtatalunan kundi ang
kadahilanan, gulo rin naman ang Kapitan, ang bunying Kapitan Lucas na totoong natitigilan.
Kaiba man sa lahat ang umagang yaon. Ang masalita at matapang na Kapitan Lucas at daig,
ngunit kapag kaharap ay pari, kastila o alinmang may katungkulan, ay bali na ang matigas na leeg,
tungo ang malisik na tingin at pabulung-bulong lamang ang masigawing boses.
Hindi nga makapangahas pumanhik si Kapitan Lucas sa kumbento at baka mabulas ni
Padre Agaton. Habang nagmimisa’y inusig ni Kapitan Lucas ang sariling isip; sagana siya sa
pamisa, magagaling ang libing, halik siyang palagi sa kamay ng among; kahapon lamang ay
kinatuwaan pa siyang kinutusan ng pari at hinaplos sa batok dahil sa kanyang alay na dalawang
kapong samsam sa isang tagabukid.
Sumaloob sa kanya na baka nakakarating sa pari ang alitang siya’y nakabasa ng librong
bawal at pinasukan ng takot. Ngunit bakit doon magpapahalata ng galit sa misa? Baka kaya
nakapagsumbong ang kanyang datihang katalo, ang mayamang si Kapitan Tibong. Malungkot
ngang lubha ng matapos ang misa at lumabas siyang parang nananaginip. Nanulak sa
pagsasagilsihan, sumawsaw ng bendita at nagkurus nang wala sa loob. Nakaragdag pa ng
kanyang takot ang mga usapan ng tao at ang mga kuru-kuro at akala sa ikinagalit ng kura.
Para ng nadadala ng baha na walang makapitan, si Kapitan Lucas ay lumingap at
humanap ng abuloy. Kintal sa mukha ng lahat ang may libak na tawa, ang ngising masakit
sapagkat poot sa kanya ang lahat niyang sakop at sawang-sawa na sa kanya ang bayan. Sa mukha
lamang ng isang tagasulat tila niya nasiglawan ang awa sa mukha ni Isagani, ngunit awing walang
kibo at walang kabuluhan.
Upang mailihim ang pangamba at takot, ay nagtapang-tapangan at nagalit-galitan.
Nagmasid sa paligid at naaalala ang utos ng kura tungkol sa susunod na Linggo de Ramos.
Pinagwikaan nga ang mga kabisa at inuusig sa kanila ang kawayan at haliging gamit sa maligay.
Iba’t iba pa ang sinabi at sa paggalit-galita’y nang matapos ay tunay na ngang galit. Ang sagot ng
mga kabisa’y may panahon pang labis, sapagkat kung ipapuputol ang kawayan at haligi’y
matataklasan lamang.
Sa ngalan ng kura, hindi na nakaimik si Kapitan Lucas, lalung-lalo na nang mabanggit
ang panghahagad ng palo. Namlambot atnag-akalang umuwi’t magdahilanng maysakit, ngunit
sumilid sa loob niyang baka lalong magalit ang pari dahil sa di niya paghali]k ng kamay.
Nagtatalo ang loob niya sa dalawang takot: ang bulas ng kura na kaharap ang lahat, at sa galit ng
kurang hindi siya maging kapitang muli.
Dumating ang isang alila ng paring nagdudumali. Pinagmamadali si Kapitan Lucas. Dali-
dali nang lumakad sila tungo sa kumbento. Lumakad na nga ang mga puno, nangunguna ang
kapitan. Nang makaakyat sa hagdanan ay sinalubong sila ng isang alilang nagsabing sila raw ay
magsiuwi na. kanina pa raw sila inaantay. Namutla si Kapitan Lucas at kaunti nang himatayin.
Galit daw si Padre Agaton. Inihagis pa sa kusinero ang tasa ng tsokolate nang ito’y mapaso. Si
aling Anday na bagong galling sa misa ay sinagupa ng mura at sampal.
Walang nagawa ang mga pinuno kundi ang umuwi na. lahat ay nagtataka kung anong
ikinagalit ni Padre Agaton. Walang makitang dahilan sila kung anong ikinagalit ng pari. Hindi
man ugali ni Padre Agatonang daanan ng sumpong na para ng ibang pari. Karaniwa’y mahusay,
masaya at matuwain. May sampung taon ng kura sa bayan ng Tulig. Dumating na bata pa,
dalawampu’t walo lamang ang tanda, at sa panahong ito’y nakasundo niya ang bayan.
Tunay at mainit ang kaunti ang ulo, magaling mamalo kapag nagagalit at may ilang
mahihirap na ipinatapon sa malayo at ipinibilanggo nang taunan; ngunit ang lahat nang ito’y
maliliit na bahid kung matatabi sa mabubuti niyang kaugalian. Siya ang takbuhan ng tao sa bayan
sa anumang kailangan sa kabisera; siya ang sinisuyo ng sinumang ibig magbaras o may usapan na
ipanalo. Tunay nga’t may kalikutan nang kaunti sa babae, ngunit wala namang sukat na masasabi
sa kanya ang bayan. Ngayon nga lamang na umuwi ang Marcela na galling sa Maynila. Tila
nagugulong panibago, malimit ang pagdalaw sa bahay, ugali’t maganda ang dalaga, kaibigan ang
ama at wala pa namang sukat na masabing higit sa karaniwan.
Mutya nga halos ng bayan ang bunying-bunyi kura kaya nga’t walang alaala ang tanan
kundi pag-aralan ang lahat niyang nasa at pangunahang tuparin ang lahat niyang utos. Gawan ang
lahat sa paglingkod sa kanya, palaluan ng alay at sa katunayan ay saganang palagi ang kusina’t
dispensa sa kumbento. Di-sukat ngang pagtakhan kung magulo ang Tulig sa naramdamang galit
ng kura. Sa mga taga-Tulig si Padre Agaton ay mistulang araw na maselan. Matamis na batis,
masamyong amihan, masaganang kabundukan at, bukod sa rito’y , ama pa ng kaluluwa.
Magtalo man at maghimitukan ay wala silang sukat matuklasang dahilan, walang sukat
masabi kundi ang ating kura ay galit sapagkat nabalitaang nasampal si Aling Anday ay wala
mandin silang…

Characters

Character Description
Padre Agaton Kastilang kura, may sampung taon ng naninilbihan bilang kura sa bayan ng
Tulig
Kapitan Lucas Kapitan ng bayan ng Tulig, sunud-sunuran sa mga Kastila lalo na sa mga
pare
Marcela Anak ni Kapitan Lucas na dinalaw-dalaw ng kura at dalagang pangulo ng
bayan
Kapitan Tibong Mayaman na dating katalo ni Kapitan Lucas
Aling Anday Katulong sa kumbento na kinagalitan ng kura sa hindi malamang dahilan
Tenyenteng Tato Kasamahan ni Kapitan Lucas sa pagpunta ng kumbento
at Don Segundo
Isagani Isang manunulat

Tagpuan: Sa Bayan ng Tulig