CHAPTER 17 El Filibusterismo: A Revolution that Failed As pointed out in the previous chapter, Rizal completed the revision of El Filibusterismo, while he was in Brussels. He started writing this novel while he was in Calamba and continued working on it in London in 1888. Some parts of the novel were written in Paris and Madrid. Nonetheless, the manuscript was completed on March 29 1891, while he was in Biarritz (Jose Rizal National Centennial Commission, 1961). This chapter is focused on the second novel of Jose Rizal, which was his sequel to the Noli Me Tangere. Rizal in Ghent Rizal left Brussels for Ghent on July 5, 1891, His decision to move to this university city of Belgium was prompted by two reasons (Zaide & Zaide, 1999), namely: cheaper cost of printing in Ghent; and evade the enticing attraction of Petite Suzanne, It was in this city where Rizal met Jose Alejandro of Pampanga and Edilberto Evangelista of Manila, who were then studying engineering at the University of Ghent.With meager financial resources on hand, Rizal was forced to live in a very cheap boarding house where Edilberto Evangelista lived. With no allowance arriving from his family in Calamba, Rizal practically had to economize ‘on whatever little amount of money he had. He, thus, led a life of near starvation in the city of Ghent. The Publication of the El Filibusterismo After settling in Ghent, Rizal searched for a printing house, which could offer him the lowest quotation for the printing of the Fili. Fortunately, he found the F. Meyer-Van Loo Press willing to publish his novel on installment basis (Zaide & Zaide, 1999). In order to defray the initial payment for the printing of the Fili, Rizal had to pawn his jewels. For the printing to continue, he needed cash. Thus, he became very desperate thinking that the novel will not come off the press, as funds he expected from friends did not arrive. He, therefore, decided to suspend its printing, until his friend Valentin Ventura in Paris came to the rescue. With the financial assistance extended by Ventura, the publication of the book was completed on September 1891. Rizal shipped to Hong Kong all copies of the Ghent edition, which were smuggled into the Philippines, except those copies sent to his friends in peninsular Spain (Schumacher, 1997). A Comparison of the Noli and Fili These two novels differed in many respects. While Noli Me Tangere is aromantic novel, a work of the heart and a book of feeling, El Filibusterismo is a political novel, a work of the head, a book of the thought (Zaide & Zaide, 1999). Another point of difference between the two novels is in terms of their dedication. While Rizal dedicated the Noli to his motherland, the Fili was dedicated to the memory of Gomburza.'In terms of length of the novel, the Noli is longer since it consists of 64 chapters. On the other hand, the Fili is shorter as it consists of 38 chapters. One common trend in both the novels is the awakening of the Filipinos to the idea that they belong to one nation, to make them realize they have a motherland to love, whose welfare should be their paramount concern (Capino et al, 1978). Moreover, both novels are focused towards the seeking of reforms in our society during the Spanish Regime. Rizal- advocated peaceful reforms in the Noli through Crisostomo Ibarra. Onthe other hand, Rizal advocated a revolution in effecting reforms in Filipino society in the Fili, through Simoun. As pointed out by Zaide & Zaide (1999) both the Fili and Noli were good novels from the point of view of history. One reason for the aforementioned claim was that Noli and Fili depicted the actual conditions in the Philippines during the time of Rizal. Moreover, both novels were instrumental in awakening the spirit of Filipino nationalism, which paved the way for the outbreak of the Revolution of 1896 and the disintegration of the Spanish colonial empire in the Philippines. The Synopsis of the El Filibusterismo The novel begins on board the steamer Tabo, plying the Pasig River to Laguna de Bay. With Simoun were Dofia Victorina, Don Tiburcio de Espadafia, Paulita Gomez, Isagani, Fr. Florentino, Basilio and other passengers. Simoun arrived in the Philippines as an ominous figure whose origin was unknown to many but he wielded unlimited influence to the governor-general. He was known by many as a jeweler, who always sported large dark spectacles that concealed much of the upper part of his face. Inasmuch as Simoun enjoyed the patronage of the governor-general, many considered him influential in securing privileges from the country’s chief executive. With the access he had to the country’s high government officials, Simoun was able to use all the influence and power at his disposal to accumulate more fortune for himself. Meanwhile, Basilio, a young medical student returned to San Diego, his native town. He was the brother of Crispin, who was beaten to death by the head sacristan of Father Salvi in the Noli. Upon arriving at San Diego, he went to the spot in the forest where many years ago, he had met an exhausted man who assisted him in burying his mother and had built a funeral pyre for Elias, who was, shot to death at the chase in the lake, Upon arriving at the grave of his mother, Basilio found Simoun, without his dark glasses, digging there. Basilio soon recalled the incident that happened in the spot where Simoun was 13 years ago. He recognized Ibarra, believed by many to have died during the chase in the lake, Simoun thought of exterminating Basilio, for fear that his identity might be revealed by the latter. Soon, Simoun realized that he should spare Basilio considering that he also had a grievance to resolve — that of avenging the brutal death of his mother, Sisa, as well as his brother Crispin. In the conversation that ensued between the two, Simoun informed Basilio of his true intention of returning to the country — that of destroying the brutal system that had destroyed him. ‘Chapter 17: El Filibusterismo: A Revolution that Failed 245Meanwhile, Simoun continued using his wealth and political influence to encourage corruption and other illegal activities in the government. He promoted tyranny and complete disregard for the dignity and welfare of the poor for them to be accustomed to the idea of death, detest the government, become desperate and rise up in arms against the government, At the time that Simoun had worked out his plan of fomenting revolution, Filipino students like Basilio and his friends, earnestly pressed for assimilation, the spread of the Spanish language and the appeals for loyalty to and confidence in the colonial government. Simoun reacted vehemently to this program of Hispanization that young students were advocating. For Simoun, this would mean death of the people, destruction of national identity, and institutionalization of tyranny in the country. He even contradicted the students in their plan of establishing an Academy of Spanish Language. According to him, Spanish will never be a lingua franca in the country since the people will never speak it because the ideas of its brain and the sentiments of its heart find no phrases to express themselves in that language. As Simoun said, “as long as a people keeps its language, it keeps the pledge of its liberty, Just as the man preserves his independence as long as he preserves his own way of thinking. Language is the thought of its peoples.” Simoun, therefore, prodded Basilio help him in mobilizing the youth in working for equality of rights, for brotherhood and representation in the Spanish Cortes, rather than waste his time advocating assimilation. Basilio was not convinced by Rizal to join him in his struggle, as he was apolitical or not interested in politics, For Basilio, his only hope was to utilize his studies to alleviate the sufferings of his fellow Filipinos. Morever, Basilio was on the belief that redemption of the country rests not on political revolution but through devotion in science. At this point Simoun reminded Basilio of the wrong done to his mother and brother, thinking that Basilio would change his mind. Simoun failed to get Basilio’s commitment but left the door open for Basilio should he change his frame of mind. Meanwhile Simoun continued preparing the way for his ultimate plan. He created abuses when they are not in existence. He encouraged the governor-general to order the demolition of all nipa houses for a substantial bribe from a businessman engaged in the selling of iron roofing. He tried to win the support of the army officers by paying their debts. This in effect made him win the ldyalty of these officers such that they were ready to Start a mutiny at his command, To ensure that the army officers would support, he made it appear that the revolution was backed up by the friars to strengthen their position and that it was a plan by the governor-general to prolong his tenure of office in the country.When everybody was ready for the uprising, he again approached. Basilio and convinced him to support the revolution that was to break out within an hour. According to Simoun this revolution will sacrifice not only the lives of the tyrants but also those who shall refuse cooperation. Simoun informed Basilio of the role he was to play in the uprising. Basilio was to take a group of men to destroy the gates of the convent of Sta. Clara at the height of the revolution to rescue Maria Clara. When Basilio informed Rizal of the demise of Maria Clara, Simoun became dumbfounded and was not able to give the signal of the commencement of the hostilities to his followers, who were eagerly waiting to begin the revolution. Out of his dejection and depression, the revolution did not take place. For the time being, the project of the young students to establish an academy for the teaching of the Spanish language was rejected by the administrators of the university, despite the all-out support of Fr. Fernandez. The students, therefore, sought the assistance of Don Custodio, a pseudo-liberal official counselor. To satisfy the friars and the wishes of Pepay, his favorite dancer, whose support was enlisted by the students, Don Custodio recommended that the project be approved under the direction of the university friars. The next day, anti-friar posters were Posted at the doors of the university. What followed was the arrest of the members of the student association, including Basilio. Eventually, all were released from prison except Basilio, who was jailed for a number of months to uphold the prestige of the authority. After his release from prison, Basilio presented himself to Simoun, ready to follow the latter’s orders. A wedding feast was to take place that night, to be attended by the Governor-general, the friars, and other high Officials of the government. Simoun prepared a magnificent lamp, filled with nitroglycerin, as the governor’s wedding gift to Paulita Gomez and Juanito Pelaez. At a given moment, the said lamp will explode killing all guests and the high officials of the State and the Church. The explosion shall serve as a signal for Simoun’s followers to attack the city. Basilio ‘was to lead the people to the warehouse where Simoun stored weapons. Being the head of people who were convinced of the necessity of defending themselves, Basilio was tasked with executing those who shall refuse to follow. Convinced by Simoun and driven by his desire for revenge, Basilio agreed with the plan. Waiting for the appointed moment, Basilio wandered to the scene of the nuptial feast. Seeing the lamp already in place, he suddenly left and met Isagani, the frustrated lover of Paulita Gomez. Aware of what was to take place, Basilio tried to convince Isagani to leave the place. Upon learning the horrible secret device in the lamp, Isagani, who was still in love with Paulita, realized that Paulita’s life was in danger. He Chapter 17: El Filibusterismo: A Revolution that Failed 247.rushed into the house, grabbed the lighted lamp, and hurled it into the nearby river. The gunpowder planted in the entire house, where the nuptial feast was held, was soon discovered. The perpetrators of the bandit raid in the area were arrested, who in turn, implicated Simoun. Simoun was able to escape despite the cordon of soldiers surrounding the place. Nonetheless, the soldiers pursued Simoun relentlessly. Mortally wounded, Simoun, with his treasure chest, sought refuge in the home by the sea of Fr. Florentino, a retired Filipino priest. The Spanish authorities learned that Simoun was hiding in the house of Fr. Florentino. Lieutenant Perez of the Guardia Civil sent a word that he would be coming to arrest Simoun. Upon learning that he would be arrested by the Guardia Civil, Simoun took poison before Fr. Florentino could stop him. Before he died, however, Simoun divulged his secret to the kind-hearted priest. As Simoun dies, Fr. Florentino murmurs: Where are the youths who are to consecrate their budding years, their idealism and enthusiasm to the good of their country? Where are they who are to pour out their blood generously to wash away so much shame, so many crimes, and abominations? Pure and immaculate must the victim be so that the holocaust may be acceptable! Where are you, oh youth, who are to embody in yourselves the vigor of life which has been drained from our veins, the purity of ideas which has been stained in our minds, the fire of enthusiasm which has been quenched in our hearts? We await you, oh youth; come, for we await you. Fr. Florentino gazed at the lifeless body of Simoun and took the treasure chest and threw it to the sea. As the chest sank into the sea he said: May nature guard you in her deep abysses among the pearls and corals of her eternal seas. When for some holy and sublime purpose man may need you, God wills in His wisdom draw you from the bosom of the waves. Meanwhile, there you will not work woe, you will not distort justice, you will not foment avarice,Symbolical Interpretation of the Fili On the more abstract or philosophical level, following the thesis that the Fili is a study in revolution, the more important characters can be interpreted symbolically. Turned cynical and revolutionary as a result of past failures and disappointments, SIMOUN could be made to represent the portion of Filipino society which, tired of the oppressor’s rule wanted that rule to be overthrown at all cost, but had no systematic plan for the new society, if the old is overthrown. MARIA CLARA, who after suffering from untold physical and spiritual abuse for at least 13 years, at last dies, can still be made to symbolize in the Fili, the friar-dominated culture, which is now ripe for revolution. That there is no eventual union between Simoun and Maria Clara, not even meeting between the two since they parted 13 years ago is significant. Although Simoun wanted very much to see and possess her, he was not permitted to do so. This is indicative, symbolically speaking, of Rizal’s refusal to recognize that the friar-dominated Filipino culture could still be reinvigorated through the infusion of new elements into its anemic bloodstream. SENOR PASTA, the idealist turned mercenary, could be made to represent that portion of Filipino society who have abandoned their noble social ideals and have become thoroughly self-seeking opportunist, serving only the interest of those who have hired them. ISAGANI, a young student, who is inspired by high ideals for his country but at critical moment apparently and unwittingly forgets those ideals for selfish reasons, could be made to symbolize the untested and unreliable idealism of a segment of the educated Filipino youths of the time. PAULITA GOMEZ, the hapless object of Isagani’s affection, a girl who is more free from the fetters of convention than Maria Clara, can be made to represent that portion of Filipino womanhood — still half breed like Maria Clara — which is relatively enlightened but which is itself almost thoroughly bereft of love of country and of a desire for the social good. BASILIO, the medical student who, despite the extreme sufferings undergone by his family as a result of clerical perfidy and cruelty, refuses to entertain any revolution though even in the face of rampant social injustices, could be made to symbolize that segment of the educated Filipino society which has been so brutalized that it has become insensible to the social welfare. Chapter 17; El Filibusterismo: A Revolution that Failed 249PLACIDO PENITENTE, is another young man who has been go disillusioned by the state of affairs he finds himself in as a student, entertains the desire to go abroad. When shown by Simoun some signs of a possible uprising, he becomes so frightened that he could not make up his mind whether to join or not join. He persuasively could be made to symbolize those elements of Philippine society, which had not yet been infused with a national sentiment or social conscience. DON CUSTODIO, a typical Spanish official in the country, who occupies several positions despite the absence of qualification, believes that any idea that does not come from him deserves no consideration. As a character in the Fili, Rizal portrayed him as one who finds pleasure in developing a feeling of inferiority among the people. ‘ The pattern of suffering in the El Filibusterismo is depicted in the story of Cabesang Tales, Juli, and the school master (Capino et al, 1978; Schumacher, 1997). CABESANG TALES, a victim of land grabbing by the friars, became desperate and joined the outlaws for personal revenge. He died of fever and found no justice in the courts. JULI, innocent-looking and unaffected daughter of Cabesang Tales and sweetheart of Basilio, took her own life because of her love for honor and chastity rather than surrender her womanhood to the mundane desire of Fr. Camorra. THE SCHOOL MASTER, rusticated as a rebel for having experimented teaching the Spanish language to young children against the wishes of the Spanish friars was pardoned due to the influence wielded by Simoun. Later on, he became Simoun’s gunpowder expert. The Message of the Fili Rizal’s message in El Filibusterismo is very clear: that the present system of government in the Philippines through corrupt officials, dominated by the friars can lead to the downfall of Spain. This point was stressed by Simoun in the novel, when he said, “what is a man to do when he is denied Justice? take the law into his own hands or wait for Spain to give him rights...” From the foregoing, Rizal was very certain that because of the nature and operation of the government, those who are intelligent, generous, hard- working, courageous and loyal citizens were driven into opposition, crime and subversion. 250 Chapter 17: El Filibusterismo: A Revolution that FailedThe Spanish colonial government for Rizal was arbitrary, cruel, lacking in a sense of justice and responsibility, without interest in the people under its tutelage. While Rizal described the government in a very negative way, his picture of the friars in the Fili was harsher. In this novel, Rizal painted them as abusing their power for the following reasons: to satisfy their evil desires; to preserve their control of education; to rob men of their land; and to seek their own interests. While Rizal lambasted the friars in the Fili and the Spanish corruption, greed, exploitation, and injustice, he did not spare his fellow Filipinos from his harsh criticism of the regime. He condemned them for their greed, corruption, hypocrisy, and cowardice, which contributed so much to the abuses of the civil officials and the friars Another message communicated by Rizal was on the course of action Filipinos should to take should Spain not listen to his warning. As Filipinos had desired assimilation for a long time, Spain should grant it. Should Spain not accede to the clamor for assimilation, the people may eventually prefer to die rather than endure the miseries any longer. Violent means to effect change would thus become inevitable to achieve their goal. The Reluctant Revolutionary and His Concept of Independence As already stated the El Filibusterismo is a novel about a revolution that failed, which was orchestrated by Simoun. Thus, in the Fili, he returned to the Philippines for the purpose of undermining the Spanish Regime by encouraging corruption in the government using his wealth and influence and by fomenting economic distress to prod people to take up arms against the government. Simoun attempted twice to carry out his sinister plan. He planned to seize control of Manila with the help of the outlaws and disaffected Filipino regiment. This, nonetheless, failed as Simoun became anesthetized upon learning that Maria Clara died at the nunnery of Sta. Clara. The second plan was to blow up the venue of the wedding feast of Paulita Gomez and Juanito Pelaez, through a lamp prepared by him as a gift by the Governor- general to the new couple. This again did not materialize owing to the intervention of Isagani, who seized the lamp and threw into the sea. Rizal, through Simoun, had come to realize that independence was the solution to the miseries of the people under Spanish rule. This point can be gleaned in Simoun’s exchange of views with Basilio.Instead of aspiring to be a mere province, aspire to be a nation, develop an independent, not colonial mentality. There are no tyrants where there are no slaves, Basilio replied, “science can redeem man from social and other forms of persecution.” Simoun, countered by saying, “patriotism will always be a virtue in oppressed people. Through Fr. Florentino, Rizal mouthed his idea on how independence should be won. This was at the time of Simoun’s retreat at the former’s house near the sea. In the conversation that transpired between the two at Simoun’s dying moment, Simoun said, “Why has God forsaken me? Is not God justice? Is it God’s will that the Philippines remain under its present condition? Fr. Florentino responded to his query in this manner: Ido not know, I cannot read the mind of the Inscrutable. But I know that He has not forsaken those people that in times of decision have placed themselves in His hands and made Him the judge of their oppression; I know that his arm have never been wanting when, with justice trampled under foot and all other resources exhausted, the oppressed have taken up the sword and fought for their homes, wives and children, and ... inalienable rights... God is justice and He cannot abandon His own cause, the cause of freedom, without which no justice is possible. On the question as to why God abandoned Simoun, despite his efforts at working for justice, Fr. Florentino remarked: If our country is someday to be free, it will not through vice, it will not be through the corruption of its sons ... Redemption presupposes virtue; virtue, sacrifice; and sacrifice, love! The foregoing statements imply that, from the viewpoint of Fr. Florentino, God abandoned Simon in his struggle since he employed methods unacceptable to God. On the issue of why Filipinos suffer if God, is a God of Justice, Fr. Florentino countered Rizal in this manner: He is the God of liberty ... who makes us love it by making the yoke heavy upon us; a God of mercy and justice, who betters us as he chastises us, and only grants happiness to him, who-has merited it by his efforts. I do not mean that our freedom is to be won at the point of the sword; the sword counts for little in the destinies of modern times. But it is waitrue that we must win it by deserving it, exalting reason and the dignity of the individual, loving what is just, what is good, what is great even to the point of dying. When the people rises to this height, God provides the weapon, and the idols fall, the tyrants fall like a house of cards ... We owe our misfortunes to ourselves, let us not blame anyone else. If Spain were to see us less complacent with tyranny and more disposed to struggle and suffer for our rights, Spain would be the first to give us liberty. With or without Spain, they would be the same, and perhaps even worse! Why independence, if the slaves of today will be tyrants of tomorrow? Rizal’s message from the foregoing statements of Fr. Florentino is very lucid: if Filipinos will not be courageous enough to protest and proclaim their rights, be willing to sacrifice, and shed off their silence in the face of oppression and tyranny, then they don’t deserve to be given freedom. The conversation that transpired between Father Florentino and Simoun, during the dying moment of Simoun goes to show that Rizal was a reluctant revolutionary (Guerrero, 1998). While he was on the belief that assimilation is not possible and that independence was the remedy to alleviate the sufferings of the Filipinos under Spanish rule, Rizal hesitates and backs down. “To Rizal’s thinking, the Filipinos of his time were not ready for a revolution as they were not ready for independence (Guerrero, 1998). They were not ready for independence as they were still unworthy to become independent. They will only be worthy of independence the moment they had learned to prioritize social good over their personal advantage and had become a nation. For Rizal, God would provide the means, be it a revolution or peaceful separation from Spain From the foregoing, Rizal made it plain and clear that the Filipinos have to make themselves worthy of freedom before they can become independent. Deserving freedom, however, necessitates the need for the Filipinos to travel the following paths or roads: education; exemplary lives; and willingness to sacrifice for one’s convictions. Rizal After the Fili After the publication of El Filibusterismo, Rizal no longer shared the view of the reforms that reforms in the country will be granted by the Spanish government. He gave up the idea of gradual and peaceful emancipation of the country, which he clearly communicated to Blumentritt in 1887. As stressed by Rizal ir the aforementioned correspondence “peaceful struggle will just remain a dream, considering that Spain hadnot learned the lesson of her former colonies in South America.” (Guerrero, 1998). Believing that reforms would no longer. be granted by Spain, Rizal became a separatist. As a separatist, he was quite unique considering that he left to God the attainment of independence. After, the publication of the Fili, Rizal was bitterly attacked and mocked by his fellow reformers in Madrid."This can be accounted for by the very radical and subversive tone of the novel, which renounced the propaganda campaign for peaceful reforms and assimilation. This made Rizal decide to severe his connection with the propagandists in Madrid to avert possible split in their unity. Totally free and detached from the propagandists in Europe, Rizal opted to return to the Philippines to share the misfortunes of his family. CHAPTER REVIEW 1, Why did Rizal leave Brussels for Ghent in 1891? 2. What kind of life did he lead in Ghent? Prove your answer. 3. How was Rizal able to solve the problem he encountered in publishing El Filibusterismo? 4. In what particular ways are the Noli and Fili similar with and different from each other? 5. What is the plot of Rizal’s El Filibusterismo? 6. Who were the major characters used by Rizal in the Fili? What did they symbolize in our society during Rizal’s time? 7. Based on the novel El Filibusterismo, identify the following: 7.1 Rizal’s messages in the novel; 7.2 Basic themes of the novel; 7.3 Rizal’s views on independence; and 7.4 Rizal’s views on human freedom. 8. Why can Rizal be considered a reluctant revolutionary? 9, How was Rizal transformed by his publication of El Filibusterismo? MEA (Chanier 17: Fl Filibusterismo: A Revolution that FailedEXERCISE 17 Name Score Rating Course and Curriculum Year Date A. Change the italicized word/s that will make each of the following statements correct . It was in Brussels where Rizal completed the manuscript of the Fili. . Fili was finally published by Rizal in the city of London. . The printing of the Fili was made possible by the financial assistance extended by Ferdinand Blumentritt. . Rizal dedicated his second novel to his countrymen. . The Fili is a book of feeling and a work of the head. . Rizal advocated peaceful reforms in the Fili to solve the miseries of the Filipinos under Spanish rule. . Redemption of the Filipinos rested on revolution from the viewpoint of Basilio. . Redemption presupposes freedom while sacrifice presupposes love. . After the publication of the Fili, Rizal became a resolute propagandist, who left to God the independence of his country. 10, The Fili is shorter than the Noli, as it consists of forty-four chapters.B. Specify on the blank before each number the character in the El Filibusterismo described in each of the following: 11. 12. 13. 14. 15. 16. 17. 18. 20. ‘The anarchist-revolutionary who returned to the country after 13 years to undermine the Spanish Regime The picture of a typical Spanish official who finds pleasure in seeing Filipinos feel inferior to that of the Spaniards The idealist among Filipino students imbued with a spirit of reform, who forgets his sense of idealism for selfish reasons The idealist turned mercenary who abandoned his noble ideals to serve the interest of the friars The student who left the university, who symbolized those elements of society who had not yet been infused with social conscience A victim of land grabbing and injustice who was forced to join the outlaws for personal revenge An innocent young woman who took her own life to save her chastity from Fr. Camorra’s earthly lust The object of Isagani’s affection, who represented Filipino womanhood devoid of love of country and desire for the social good . The Filipino priest who mouthed Rizal’s views on. freedom and independence The symbol of that educated segment of Filipino society who has been insensible to social welfare in the face of rampant social injustices 258 Chapter 17: El Filibusterismo: A Revolution that FailedCHAPTER 19 Practical Nationalism in Dapitan As pointed out in the previous chapter, Rizal was deported to Dapitan by virtue of Despujol’s gubernatorial decree of 1892. In the four years of banishment to Dapitan, Rizal demonstrated practical nationalism by living- out what he had preached to his countrymen and fellow reformers. This chapter is focused on Rizal’s exile in Dapitan from 1892 to 1896. Dapitan During the Arrival of Rizal At the time of Rizal’s deportation to Dapitan, the place had long been a politico-military outpost of the Spaniards in the Philippines (Qurino, 1971). It was one the forefronts of Spanish culture, religion, and civilization in Muslim Mindanao, It was headed by a politico-military commander and with a parish priest, tasked with the conversion of the island into Catholicism. Rizal arrived at Dapitan on July 17, 1892, on board the steamer Cebu. The place was swampy with unplanned streets, at the time Rizal.set foot in Dapitan. Nonetheless, he found its land fertile. There was no potable water in the place, as well as lighting system, which made the townappear desolate, People were dying of different diseases, as they were not provided proper medical services by the authorities, The economy was tied to primitive agriculture, with an undeveloped fishing industry. Although, trade was conducted in the town, it was at that time controlled by the Chinese inhabitants of the place. This was Dapitan at the time of Rizal’s arrival. Rizal and Captain Carnicero Captain Ricardo Carnicero, the politico-military commander of the town received Rizal as a prisoner. Originally, Rizal was to reside at the Jesuit Mission House under the Father Obach, the parish priest of Dapitan, based on the letter of Father Pablo Pastells, the Superior of the Society of Jesus in the Philippines. Rizal, however, opted not to stay with the Jesuits, on account of the following conditions stated in Fr. Pastells letter to Fr. Obach, which he had to comply with, namely: (1) to make public retraction of his religious errors; (2) to issue public statements unmistakably pro- Spanish; (3) to undergo the spiritual exercises of St. Ignatius; (4) to make a general confession of his past life; and (5) to lead a model religious and pro-Spanish life (Guerrero, 1998). As Rizal was not willing to comply with the aforementioned conditions, he decided to stay temporarily with Captain Ricardo Carnicero. Considering that the politico-military commander of the island was a free thinker, Rizal was able to get along well with him. In due time, Carnicero found Rizal a man of commendable qualities and good personality. As a consequence of the positive impressions that Carnicero had of Rizal, he gave the latter a free rein to help improve Dapitan. Moreover, Carnicero gave Rizal all the liberties except to the leave the place. In fact, he was just required by Carnicero to report to the military outpost once a week, / Rizal and Carnicero became good friends. In the frequent exchange of views between the two, Rizal in many occasions had communicated to Carnicero his political beliefs at the time of his exile in Dapitan (Guerrero,1998). For Rizal, the Philippines would become the happiest country in the world should Spain grant her the following reforms; (1) representation in the Spanish Cortes; (2) securization of the parishes; (3) reformation of the administration in all its branches; (4) encouragement of primary instruction and elimination of friar intervention; (5) granting teachers of both sexes better salaries; (6) division of government jobs equally between the Spaniards and Filipinos; (7) making the administration moral; (8) creation of schools of arts and trades in provincial capitals; (9) freedom of the speech and press; and (10) freedom of religion.Carnicero, on his part, recognized Rizal’s rationality on advocating the aforementioned reforms. In fact, he offered Rizal assistance and support on having these reforms made known in Spain. Nevertheless, he made Rizal realize the possibility that the friars will be out to oppose these reforms. In appreciation of Carnicero’s kindness and generosity, Rizal composed a poem, entitled A Don Ricardo Carnicero (Romero et al, 1978). The poem runs as follows: A Don Ricardo Carnicero Streets of Dapitan ‘That before in the dark night Caused sad and fear, Now lighted smile; Everywhere are labor projects, Everywhere continuous work; Here a school, there a road, There the mind plans The bringing of the fountain From the nearby clear Linaw. Only a year had passed, And already the towns stir, ‘Already Dapitan is awakening From the lethargy it slept; And hopes that he who started Without doubt and uneasiness, Shall not depart without the sun Seeing his work completed, For if nothing terrifies him “Tis because faith in Dapitan he has in excess More than chief and commander Who rules with mailed fist, Continue being the good Spaniard Of the district loving father And since at this instant You are the premier power Of the people that under the flag Of Spain faithfully shelter take, Be a father to the daughter Who in her mother alone depends. Chapter 19: Practical Nationalism in Depitan 2°7°7.And even if toward your conduct Inert, mute and cold, 5 They know not how to with great vigor Gracefully correspond, Deny them not your love, For poor and simple people Find not eloquent voice To express their tenderness, And in their sad misfortune Are more silent the more they feel. Because our greatest longing Is that in this foreign land You find the same Spain With the same sun and sky: ‘That our soil be yours Like your infant cradle; Teach her with fondness Labor and justice, For if the country is not Galicia Our love is well worth Mino. Rizal Builds His Home at Talisay As mentioned earlier, Rizal stayed with Captain Carnicero at the beginning of his exile in Dapitan. After two months in the area, Rizal was able to build his own home in Dapitan. This was because his ticket won in the Spanish lottery. Way back in Europe, he was so fond of buying these tickets while he was studying at the Unibersidad Central de Madrid. For the first time, he won a prize amounting to 6,200 PhP. With cash on hand, Rizal immediately bought land in Talisay, which was more than 70 hectares (Quirino, 1940). He then constructed house made of nipa and bamboo, with a veranda at front and to one side of the house. As a physician, he was cognizant of the dangers of dysentery and cholera germs from an open pit, so he took all the necessary precautions to prevent their occurrence in his own home. Aside from his own home, he built four or five additional houses for his pupils and patients, which were all of the conventional square type. 278 Chapter 19: Practical Nationalism in DepitanAfter Settling down in Talisay, where he built his home, a school, and a clinic, Rizal organized a very hectic, daily schedule for himself. This can be gleaned from his letter to Blumentritt, as cited by Osias (1948). Part of this letter is shown below: I get up early — at 5 o'clock in the morning. I visit my fields, feed my chickens, wake up my people and get things moving. At 7:30, we have breakfast: tea; curdled cheese, sweets, etc. Afterwards, I treat my poor patients who come to see me. I get dressed and go to town in my baroto, attend to the sick people there, and by noon return home where lunch is waiting. Then I teach the youngsters until 4 o’clock, and the rest of the afternoon I dedicate to agriculture. I spend my evening reading and studying. It was here in Dapitan, particularly Talisay, where Rizal used his talents and limited resources to be of service to his countrymen during his four years of exile. Here, Rizal practiced his profession as a doctor, farmer, teacher, community developer, engineer and scientist. In effect, Rizal won the admiration, respect, and recognition not only of the people of Dapitan, but also of Captain Ricardo Carnicero. Community Leadership in Dapitan After a few weeks of familiarizing himself with his new environment, Rizal found himself busy into a round of activities for Dapitan and its people. He conceptualized and implemented plans for beautifying the town. He drew a sketch of the public plaza with suggested improvements and had it approved by Governor Carnicero. With the assistance of the newly arrived Father Sanchez, his former teacher at Ateneo Municipal, Rizal constructed a huge relief map of Mindanao out of stones, earth, and grass (Quirino, 1940). Later, he facilitated the putting up of lampposts at every corner of the town, with the help of the people. To supply water for drink- ing and irrigation, he directed the construction of a water system. Rizal soon opened a school for young boys of his neighborhood, following the Atenean system of education (Capino et al, 1977). The subjects offered to these young boys consisted of reading,’ writing, arithmetic, geometry, languages, geography, history and good conduct. As a teacher, Rizal saw to it that his pupils were not only equipped with learning skills. He gave them practical lessons on the use of their hands. Thus, training of pupils centered on both academic and vocational pursuits. This was because Rizal believed that education had to be integrated with the development of the home and the community. Moreover, he also taught his pupils boxing,swinging on parallel bars and rings, swimming and arnis on account of his belief that a sound body makes a sound mind. Rizal’s method of teaching was, therefore, very different from the ‘elementary and parochial schools of his time. He saw to it that learning was related to the actual life situations in Dapitan, particularly in Talisay, where the school was situated. Moreover, Rizal included involvement in community development as part of the curriculum of the school he established in the area. As a doctor, Rizal practiced his profession in his new home. When the people learned that he was a good physician, patients start flocking to his clinic. As he offered his services free for those who were financially incapable of paying a doctor, many sick people started consulting him. One of her patients in the month of August, 1893 was his.own mother. Owing to her failing eyesight, Dofia Teodora traveled to Dapitan with Trining, to have her eyes operated by Rizal. Owing to the fact that the Chinese controlled retail trade and commerce in Dapitan, Rizal organized an association of farmers to improve farm production and generate higher incomes. This organization even included residents of the town, who were encouraged by Rizal to engage in the buying and selling of goods and products, particularly copra and hemp. This enterprise proved advantageous to the farmers who got higher prices for their products. Rizal even taught the fishermen of Dapitan the making and use of fishnets in fishing. He even invited fishermen from Calamba to teach the townsmen of Dapitan new methods of fishing. The training provided by Rizal along this line had helped improve the way of living of the fisher- men in the area. ‘The foregoing experiences that Rizal had in Dapitan greatly enhanced his concept of practical leadership and nationalism (Romero et al, 1978). Moreover, these experiences led Rizal to conclude that self-improvement and. community development are very vital in the achievement of national integrity and good governance. Rizal-Pastells Debate on Religion During his exile in Dapitan, Rizal had a very lengthy debate with Father Pastells on religion. This debate was triggered by the sending of Father Pastells of Sarda’s book, with his advice that Rizal had to abstain from his foolishness of viewing religion from the prism of individual judgment and self-esteem (Zaide & Zaide, 1999). 280 Chapter 19: Practical Nationalism in DapitanAt the time that exchange in religious views took place between Rizal and Pastells, Rizal was 31, while Pastells was 45 years old. Pastells, then was the Superior or the highest ranking Jesuit in the Philippines. Pastells’ purpose was to bring back Rizal to the fold of the Catholic faith. On the other hand, Rizal wanted to know if he could go back to his old faith, without violence to his conscience and convictions. The exchange of correspondence between the two was marked by mutual cordiality and respect. Nonetheless, as time went on their letters took on an air of religious debate. Replying to Father Pastells’ instructions to Rizal that the latter should stop his foolishness for wanting to look at his affairs with the prism of his own self-judgment and self-love, Rizal stressed the point that God himself equipped each person with the lamp of intelligence as his moral guide. ‘The person may have recourse to the opinion of others, to extrinsic authority, but in the end, the decision rests on judgment made in the light of one’s own God-given conscience. From the foregoing, it can be gleaned that for Rizal, conscience is consequent to his belief in God. This was very clearly illustrated by Rizal in one of his letters to Fr. Pastells (De la Rosa, OP, 2000): How can I doubt God’s existence when I am so convinced of my own? Whoever recognizes the effect recognizes the cause. To doubt God’s existence would be to doubt one’s own conscience and consequently everything else. But then, would life have any meaning at all? Rizal believed in the freedom of the human mind and the validity of individual reasoning (Torres, 1978). Thus, he averred: “what I do believe now, I believe through reasoning and it is because my conscience cannot accept more than what is compatible with thought ... I believe that I would be remiss in my duty of being rational if I prostitute my reason and accept what is absurd.” Father Pastells replied by saying: “I say that you should not be guided by the prism of your own judgment and self-love because these are obstructed and falsified by erroneous principles and disorderly affections” (Bonoan, 1994). He even accused Rizal of being a Protestant by his writing of the Noli Me Tangere. Rizal countered by saying: “Rizal a Protestant..... Your Reverence should have heard my discussion with a Protestant pastor...” Arguing further, he averred: There, speaking freely, calmly, with deliberation, we discussed our respective beliefs in morality of peoples and the influence on them of their respective creeds. A great respect for the good faith of the adversary, and for the ideas which were necessary pooled apart due to diversity ‘Chapler 19: Practical Nationalism in Dapitan 281.of race, education, and age, led us almost always to the conclusion that religions, no matter what they were, should not make men enemies of one another, but good friends, and good friends at that (Kalaw,.1930- 1938). z From the foregoing, it is evident that Rizal was telling Father Pastells to respect the religious beliefs of others, He refuted reasoning within the ambit of religious dogma for scholasticism was not the only philosophica) or theological vehicle in order to arrive at the truth in matters of faith. The main arguments in the Rizal-Pastells’ correspondence are summarized below (Bonoan, 1994). Rizal rejects faith and upholds reason as the sole norm of knowledge, He believes in God by reason, not by faith and rejects the Christian revelation running counter to reason: the Bible as mere classical writing; miracles are impossible; Christ is merely a great man; and the Church is the best of religious bodies but not divine. Rather, Rizal believes in God’s living revelation of nature. On the contrary, Pastells counters reason, damaged by its original sin, must be supported by faith; that revelation is verified by prophecies and miracles. His argument is from authority: the Church, which proposes dogmas, is worthy of belief as it is a divine institution, founded by Jesus Christ who proved himself as God’s son by miracles, especially by rising from the dead. On the basis of Rizal-Pastells debate, it is evident that Rizal’s rationalist rhetoric on religion, consists of the following elements (De la Rosa, OP, 2000): the primacy of conscience; a firm belief in God; boundless ~ trust in the Divine Providence; the profound experience of God as a loving Father; a sense of mission; strength of conviction; daily recourse to prayer; and an openness to dialogue. Pastells tried to contrive the discussion into political issues by stating that Spain subjugated and sustains its control’ of the Philippines by a divine and natural right. Rizal did not contest Pastells on this point, as politics for him needs wide, open spaces where freedom reigns. In the end the great debate ended in stalemate. In one of his letters to Blumentritt, he said: From these discussions, which took place almost everyday for more than three months, I think I got nothing more, if my judgment does not fail me, than a profound respect for any idea conceived with sincerity and practiced with conviction (Kalaw, 1930-1938). i aeRizal and Josephine Bracken Rizal’s fame as an ophthalmologist spread beyond Dapitan and the Philippines. Many, therefore, had visited Rizal in his clinic in the town but none of them was so beautiful than Josephine Leopoldine Bracken. Josephine and his uncle, Mr. Tauffer, traveled all the way from Hong Kong, with a card of introduction from Julio Llorente. Mr. Tauffer wanted to see Rizal at that time as he was suffering from an eye ailment, which was not cured in the British colony by the local eye specialists. Prior to the arrival of Josephine and his uncle, Rizal was so busy with his trading activity with merchants from Manila. Josephine’s arrival in Dapitan drastically changed Rizal’s ‘daily routines. He soon forgot the many things he had to attend to and instead concentrated his time attending to the needs of Mr. Tauffer and his foster daughter. This had been due to the nineteen-year old Josephine, who was so beautiful and possessing all the enticement of womanhood. Rizal, therefore, offered them the hospitality of whatever he had at that time. With the passing of days, he found himself head over heels in love with Josephine, who in turn, reciprocated Rizal’s feeling for her. Rizal saw in Josephine, the qualities which made him attracted to Nellie Boustead. Josephine was very feminine in her ways. She was modest and wise in the ways of the world. Rizal’s relatives and friends looked upon her with suspicion. In fact, rumors spread in Dapitan that Josephine was not really an adopted daughter of Mr. Tauffer but a café singer in a Hong Kong restaurant. Josephine was a fifth and youngest child of an Irish schoolmaster in the Pembroke Detachment at the Victoria Barracks in Hong Kong, and when her mother died in 1876, after giving birth to her, she was given to the Tauffers to be brought up. The first and second Mrs. Tauffer died, and the third disliked Josephine much. This led Josephine to live in the Italian convent in Hong Kong. Later, Mr. Tauffer begged Josephine to return to take care of him on the ground that his wife was starving him. In 1893, he developed an eye disease, which cannot be cured by the specialists in Hong Kong. This led him and Josephine to take a long journey to Mindanao just to have Rizal treat his eye disease. Rizal’s sisters suspected Josephine of being an emissary of the friars with evil plans and asked their brother not to eat any food that she might Prepare without having Josephine taste it first. Despite the warning given to him by his sisters, Rizal accepted Josephine, trusting his own intuition and the promptings of his unhappy heart. Thus, in less than a month after Josephine’s arrival, Rizal asked her to become his lifetime partner.Rizal sought the permission of Mr. Tauffer and expectedly, the latter raged in fury. Rizal had been treating him, permitting him to regain a little eyesight. Nonetheless, Tauffer lose hope of regaining his eyesight, as his case was a hopeless one. Since Josephine was the only one left to him in this world, Tauffer seized a razor to slash his throat either because he was doomed to blindness or parental selfishness. Rizal, however, was able to prevent Tauffer from killing himself. Tauffer, then left ‘Dapitan and insisted Josephine accompany him. Josephine did not go against the demand of the old man. Upon arriving in Manila, however, Josephine took refuge in the house of Rizal’s mother, to whom she brought Rizal’s letter of introduction, which runs as follows (Quirino, 1940): . Dapitan, March 14, 1895 My very dear mother, The bearer of this letter is Miss Josephine Leopoldine Tuafer, with whom I was on the point of marrying, relying of course on your consent. Our relations were broken at her suggestion because of the many difficulties that came on the way. She is almost an orphan in every- thing; she has no relatives except distant ones. As Iam interested in her and it is very easy for her later to decide to join me, and since she may be left all alone and abandoned, I beg of you to give her the hospitality, treating her as if she were a daughter, until she has a better opportunity or occasion to come back... Treat Miss Josephine as a person whom I esteem and greatly appreciate, and whom I would not like to see exposed or abandoned. Your affectionate son who loves you, Jose Rizal Josephine was a total stranger to Rizal’s mother and the other members of the family. It was, however, enough that Rizal loved her. They, therefore, welcomed her as Rizal’s fiancée. One month after, Josephine was back in Dapitan with Rizal. Josephine’s presence made life bearable for Rizal in Dapitan. Meantime, she lived with Rizal’s sisters to avoid any gossip, while Rizal was arranging for their forthcoming marriage. Meanwhile, Rizal experienced difficulties with Father Obach, the parish priest of Dapitan, who insisted that a retraction is necessary before any marriage between Rizal and 284 Chapter 19: Prectcal Nationalism in DepitenJosephine can be officiated. Since Rizal was not bent to agree with this requirement but was eager to make his relationship legal, a church ceremony was absolutely necessary, he argued with Father Obach who decided to refer the matter to the Bishop of Cebu. Upon the advice of his family and with the consent of Josephine, Rizal backed down with the negotiations with the parish priest. So Rizal and Josephine united themselves before Heaven and pledged to love each other and lived as husband and wife. The following year after their common-law marriage, Josephine delivered prematurely a baby boy who died a few hours after birth. She gave birth as a consequence of a quarrel with Rizal. Josephine, afterwards decided to leave for Hong Kong via Manila. Rizal permitted her to go. In Manila, Josephine stayed with Rizal’s relatives. Her brief separation with Rizal made her realize that life was unbearable, so after a month she asked Narcisa to accompany her back to Dapitan. At first, Rizal was irritated by her return but because he loved her very much, he welcomed Josephine with open arms, the woman who shall be with him till his last days on earth. Literary Works at Dapitan Two important literary works Rizal produced, as an exile, were the poems: Hymn To Talisay; and My Retreat. Hymn To Talisay is a poem which Rizal intended to be a college song for the pupils he was teaching in Talisay (Laubach, 1936). This poem was used as evidence, against him at his trial. The poem runs as follows: HYMN TO TALISAY At Dapitan, the sandy shore And rocks aloft on mountain crest Form thy throne, O refuge blest, That we from childhood days have known, In your vales that flowers adorn And your fruitful leafy shade, Our thinking powers are being made, And soul with body being grown. We are youth not long on earth But our souls are free from sorrow; Calm, strong men we'll be tomorrow, Who can guard our families’ rights. Lads are we whom naught can frighten, ‘Chapter 19: Practical Nationalism in Dapitan 285,Whether thunder, waves, or rain Swift of arm, serene of mien In peril, shall we wage our fights. With our games we churn the sand, Through the caves and crags we roam, On the rocks we make our home, Everywhere our arms can reach. Neither dark nor night obscure Cause.us fear, nor fierce torment That even Satan can invent Life or death? We must face each! “Talisayans”, people call us! Mighty souls in bodies small O’er Dapitan’s district all No Talisay like this towers. None can match our reservoir. Our diving pool the sea profound! No rowing boat the world around For a moment can pass ours. We study sciences exact; The history of our motherland; Three languages or four command; Bring faith and reason in accord. Our hands can manage at one time The sail and working spade and pen, The mason’s maul — for virile men Companions — and the gun and the sword. Live, live, O leafy green Talisay! Our voices sing thy praise in chorus Clear star, and precious treasure for us. Our childhood’s wisdom and its balm. In fights that wait for every mena, In sorrow and adversity, They memory a charm will be, And in the tomb, thy name, thy calm. ‘286 Chapler 19: Practical Nationalism in DapitanCHORUus: Hail, O Talisay! Firm and untiring Ever aspiring, Stately thy gait, Things, everywhere In sea, land and air Shalt thou dominate, Another important literary work by Rizal while at Dapitan was the poem entitled Mi Retiro or My Retreat. This poem portrays Rizal’s serene life in his place of rustication..He wrote the poem in response to his mother’s request that Rizal should revive his interest in poetry writing. From this poem, Rizal clearly expressed his acceptance of his fate for he believed that justice would prevail in the end. Part of Derbyshire’s translation of this poem, as cited in Craig (1918) is presented below: MY RETREAT By the spreading beach where the sands are soft and fine At the foot of the mouth in its mantle of green Thave built my hut in its mantle of green From the forest seeking peace and a calmness divine, Rest for the weary brain an silence to my sorrow’s keen. Its roof of the frail palm-leaf and its floor the cane. Its beams and posts of the unhewn wood; Little there is of value in this hut so plain, And better by far in the lap of the mount to have lain, By the song and the murmur of the high sea’s flood. A purling brook from the woodland glade Drops down o’er the stones and around it sweeps, Whence a fresh stream is drawn by the rough cane’s aid; That in the still night its murmur has made, And in the day’s heat a crystal fountain leaps. When the sky is serene how gently it flows, And its zither unseen ceaselessly plays; But when the rains fall a torrent it goes Boiling and foaming through the rocky close,+ Roaring unchecked to the sea’s wide ways.The faith I keep and I hope to see shine The day when the Idea prevails over might; When after the fray and death’s slow decline. Some other voice sounds, far happier than mine, To raise the glad of the triumph of the right. Hurl’d out into exile from the land I adore, My future all dark and no refuge to seek; My roseate dreams hover, round me once more, Sole treasures of all that life to me bore; The faiths of youth that with sincerity speak. But not as of old, full of life and of grace, Do you hold out hopes of undying reward; Sadder Ifind you; on your lov’d face, Though still sincere, the pale lines trace The marks of the faith it is yours to guard, You offer now, dreams, my gloom to appease, And the years of my youth again to disclose; So I thank you, O storm, and heaven-born breeze, That you knew of the hour my wild flight to ease, To cast me back to the soil whence I rose. By the spreading beach where the sands are soft and fine, At the foot of the mount in its mantle of green; Thave found a home in the pleasant grove’s confine, In the shady woods, that peace and calmness divine, Rest for the weary brain and silence to my sorrow keen. Rizal’s as An Exile As an exile, Rizal did not forget his high sense of honor (Capino et al, 1977). This was evidenced by his constant reminders to his pupils of the importance of good conduct and behavior. Although Juan Sitges, the military commander who replaced Carnicero, restricted his exercise of freedom he enjoyed during Carnicero’s time, Rizal religiously reported to his office. He did not even escape Dapitan despite the encouragement of many who visited him in the area. Here, we could see Rizal demonstrating the values of obedience, self-control, and discipline. He demonstrated in Dapitan what a man can do and accomplish within so little time, This had been brought in part by long years of studious and hard work, backed up by a worthy objective and determination to 288 Chapter 19: Practical Nationalism in Dapitansucceed (Resurreccion, 1982). Owing to his decision to detach himself from the Propaganda Movement in Europe, Rizal was able to devote more time other noteworthy activities. This provided him the opportunity to demonstrate practical nationalism in Dapitan, which, in effect, broadened his intellectual frontier and usefulness to the people of the said town, As historical accounts would attest (Resurreccion, 1982), Rizal in Dapitan has become: the first to introduce social and environmental engineering; the first rural doctor; the first professional to engage in business; the first practitioner of town planning and beautification; the first to introduce the principles of livelihood and self-reliance programs; the first to show the way to community development; to first ophthalmic surgeon sought by patients from foreign land; the first to set up a precursor of the modern community school, with himself as the first community teacher; the first systematic collector of Philippine shells, butterflies, reptiles, and other fauna and flora in Mindanao; the first in sanitary engineering and public health work; and the first Filipino doctor with a social conscience, who charged fees according to the patient’s ability to pay. Thus, when he left Dapitan, the town people regretted his departure. CHAPTER REVIEW 1. Why was Rizal deported to Dapitan in 1892? 2. How did Rizal find Dapitan upon his arrival in this island town? 3. Why did Rizal refuse to live in the Jesuit mission house in Dapitan? 4. Why did Rizal and Carnicero become good friends? 5. What reforms did Rizal want Spain to institute in the country at the time of his exile in Dapitan? 6. How did Rizal demonstrate community leadership and practical nationalism as an exile in Dapitan? 7. Who was Father Pablo Pastells? Why did he engage in religious debates with Rizal through correspondence? , 8. How did Rizal defend his religious views from the attacks of Fr. Pastells? ‘Chapter 19: Practical Nationalism in Dapitan 2899. What were Rizal’s accomplishments as an exile in Dapitan? What qualities did he manifest during his four years of stay in Dapitan? 10. Who was Josephine Bracken? Why was Rizal attracted to her? Why did Rizal’s love affair with Josephine prosper? 11. Point out the ideas or messages conveyed by Rizal in his poems, Hymn to Talisay and My Retreat. REFERENCES Bonoan, R., S. J. (1994). Rizal-Pastells Correspondence. Quezon City: Ateneo de Manila University Press. Capino, D. G., et al (1977). Rizal’s Life, Works and Writings: Their Ih on Our National Identity. Quezon City: JMC Press. Craig, A. (1918). Rizal’s Own Story of His Life. Manila: National Book Store. De la Rosa, R. V., OP (2000). Freedom of Conscience: An Important Legacy of Dr. Jose Rizal. A Speech Delivered on the 33rd Annual Lecture in Commemoration of the 103rd Anniversary of the Martyrdom of Dr. Jose Rizal at Rizal Shrine, Fort Santiago, Manila. Guerrero, L. M. (1998). The First Filipino. Pasig City: Anvil Publishing Inc. Kalaw, T. (1930-1938). Epistolario Rizalino. Manila: Bureau of Printing. Laubach, F.C, (1936). Rizal, Man and Martyr. Manila: Community Publishers. Osias, C. (1948). Jose Rizal: His Life and Times. Manila: Oscol Educational Publisher. Quirino, C, (1971), The Dapitan Interlude. A Speech Delivered during the 5th Annual Rizal Lecture at Dapitan Rizal Shrine, in commemora- tion of the 75th Anniversary of the Martyrdom of Dr. Jose Rizal. Qurino, C. (1940). The Great Malayan. Manila: Philippine Education Company. Resurreccion, C, O, (1982). Conduct of Life in the Candlelight. A Speech Delivered in Dapitan During the 15th Rizal Annual Lecture on the Occasion of the 85th Anniversary of the Martyrdom of Dr. Jose Rizal. a at a ana ills leN Name See nnn nnn nnn nnn nn nn nnn nn nn nn nnn eee none nen ene n ee nne Course and Curriculum Year 1. 10. EXERCISE 19 Score Rating Date A. TRUE-FALSE. Write TRUE, if the statement is true; FALSE, if it is false. RIGHT MINUS WRONG. Rizal found Dapitan a prosperous town upon his arrival in the island town. . Rizal good qualities and personality led Carnicero to give him all the liberties due to an individual, except leaving the place. . Life in Dapitan was quiet, peaceful, retired and without glory but a useful one for Rizal. . Rizal’s work experiences in Dapitan enhanced his concept of practical nationalism and community leadership. . Rizal’s practice of his profession as a doctor, farmer, businessman, and teacher led him to lose hope of be- ing free again. . Retraction of Rizal’s religious beliefs was Father Obach’s requisite in officiating the former’s marriage with Josephine. . Rizal’s mother was in favor of Rizal’s marriage with Josephine. . Captain Sitges extended to Rizal the liberties he enjoyed during the time of Carnicero. . Rizal’s religious debate with the Superior of the Jesuit Order in the Philippines ended in stalemate. The presence of Josephine made life miserable and unbearable in Dapitan. Chapter 19: Practical Nationalism in Dapitan 293