PART 1

INTRODUCTION TO THE RIZAL LAW/RA 1425

Objectives:

At the end of the lesson you will be able to,

1. Present prior knowledge about the Rizal Law

2. Explain the history of the Rizal Law and its important provisions
3. Critically assess the effectiveness of the Rizal Law

ACTIVITY
Instruction: Fill out the following matrix with the needed information. Accomplish the first two
columns. Accomplish the third column only after finishing the lesson.
WHAT WE KNOW WHAT WE WANT TO KNOW WHAT WE LEARNN
 That you have finished the first two columns, you have to read the story of Rizal Law and R.A
1425 to know its inclusions.

DISCUSSION

The Story of the Rizal Law

In 1956, Senator Claro M. Recto filed a measure, which became the original Rizal Bill, recognizing the
need to instill heroism among the youth at the time when the country was experiencing soca turmoil.
It was a time when the country was being ravaged by the Hukbalahap insurgency. The imperialist
presence in the form of American influence was strong in the country's economy and political policies.
The communist insurgency was fought through American guidance and material aid. The Philippines
became part of the global network to
contain the spread of communism with the conclusion of a mutual defense agreement with the United States
in 1951 and its joining the Southeast Asia Treaty Organization (SEATO On the economic front, the United
parity rights granted in the Philippine Constitution which allowed the Americans to exploit the country's
natural resources. In 1956, the Laurel-Langley Agreement ensured the free entry of American products, thus
ensuring the preference of Filipinos for American goods. Internally, the country was buffeted by corrupt party
politics and news of political corruption was rampant. The 193 was indeed confusing times.
This was the period when Recto submitted his bill, calling for a return to patriotic values enunciate by Filipino
heroes like Jose Rizal. Under the bill, it shall be obligatory for college and university student to study the life
and works of Jose Rizal. The issuance of the bill was not welcomed by various quarters The Catholic Church
assailed the Rizal Bill as anti-Church because it forces the students to read Rizal works like the Noli Me
Tangere and El Filibusterismo which contain passages that were anti-Church. Thpresented fears that the
religious beliefs of the young students would be harmed by reading Rizal's works while they were at their
formative years. Forcing the students to read Rizal's works which have religious overtones would be a
violation of the constitutional freedom of religion and of conscience. The Church made use of lobbyists as
well as priests in opposing the Rizal Bill. Among them were Catholic organizations such as the Accion
Catolico which was formerly headed by Senator Francisco "Soc" Rodrigo. Priests attended and actively
participated in the hearings of the Senate.
Many of these priests were foreigners who sought audience with senators to convince them to oppose the
bill. This was a clear interference of the Church on the making of policies by the State.
Seminars were held across the countryside to oppose the bill. In one seminar, one of the oppositors, Fr.
Jesus Cavanna, commented that Rizal's novels belonged to the past and it would be harmful to read them
because they presented a false picture of the conditions of the country at that time. He also said that out of
the 333 pages of the Noli Me Tangere, there were only 25 patriotic statements compared to 120 anti-
Catholic statements One commentator, Jesus Paredes, said that the novels contain objectionable matters
and Catholics had the right to refuse to read them, so as not to endanger their faith. Another commentator,
Narciso Pimentel, offered the speculation that Recto introduced his Rizal Bill to get back at the Catholic
voters, who, together with President Magsaysay, were responsible for his poor showing in the 1955
elections. Lawmakers such as Representative Miguel Cuenco and Senator Francisco Soc Rodrigo voiced
the opposition of the Church in Congress. Senator Rodrigo commented that he would not let his teenage
son read the Noli Me Tangere and El Filibusterismo lest he endangers his Catholic faith. He proposed that
the footnoted or annotated versions of the novels be used instead of the unexpurgated versions required in
the Recto Bill.

The Church continued its opposition of the bill by calling all Catholic voters to reject lawmakers who
supported Recto's Rizal Bill. Pastoral letters were read in masses voicing opposition. Bishops threatened to
close down Catholic schools if the bill was approved. Recto, however, stood his ground and dared the
Catholic Church to shut down their schools, knowing that this was only an idle threat since the Catholic
learning institutions were its major source of income. He also rejected Senator Rodrigo's suggestion that the
annotated or edited versions of the Noli Me Tangere and El Filibusterismo should be used.
After a month-long standoff, a compromise bill was filed. It was authored by Senator Jose Laurel and it was
based on the proposals of Senators Roseller Lim and Emmanuel Pelaez On June 12, 1956, Republic Act No.
1425, better known as the Rizal Law, came into effect. The law accommodated the objections of the Catholic
Church. This could be seen in the second paragraph of Section 1, allowing students to seek exemption from
reading Rizal's works for religious reasons.
To the authors of the original bill, it was a complete victory but its opposite felt satisfied that at least they
achieved something. The law, however, still requires the reading of the unexpurgated versions of Rizal's
novels. It also provided the funding of publication of Rizal's works and their distribution to the countryside. It
was, however, a one-time appropriation and provision, for fututre publication was not given. The Rizal Law is
more than 50 years old now, it may need revisions to make it more relevant.
Republic Act No. 1425

House Bill No. 5561 Senate Bill No. 438

An Act to Include in the Curricula of All Public and Private Schools, Colleges and Universities courses on the
Life Works and Writings of JOSE RIZAL, particularly his novels NOLI ME TANGERE and EL
FILIBUSTERISMO, Authorizing the Printing and Distribution Thereof, and for Other Purposes.

Whereas, today, more than other period of our history, there is a need for a re-dedication to the ideals of
freedom and nationalism for which our heroes lived and died.

Whereas, it is meet that in honoring them, particularly the national hero and patriot, Jose Rizal, we remember
with special fondness and devotion their lives and works that have shaped the national character;

Whereas, the life, works and writings of Jose Rizal particularly his novels Noli Me Tangere and El
Filibusterismo, are a constant and inspiring source of patriotism with which the minds of the youth, especially
during their formative and decisive years in school, should be suffused.

Whereas, all educational institutions are under the supervision of, and subject to regulation by the State, and
all schools are enjoined to develop moral character, personal discipline, civic conscience, and to teach the
duties of citizenship; Now therefore,

Be it enacted by the Senate and House of Representatives of the Philippines in Congress assembled

SEC.1
Courses on the life, works and writings of Jose Rizal, particularly his novels Noli Me Tangere and El
Filibusterismo, shall be included in the curricula of all schools, colleges and universities, public or private;
Provided, That in the collegiate courses, the original or unexpurgated editions of the Noli Me Tangere and El
Filibusterismo or their English translations shall be used as basic texts.

The Board of National Education is hereby authorized and directed to adopt forthwith measures to implement
and carry out the provisions of this Section, including the writing and printing of appropriate primers, readers
and textbooks. The Board shall, within sixty (60) days from the effectivity of this Act promulgate rules and
regulations, including those of a disciplinary nature, to carry out and enforce the regulations of this Act. The
Board shall promulgate rules and regulations providing for the exemption of students for reason of religious
belief stated in a sworn written statement, from the requirement of the provision contained in the second part
of the first paragraph of this section; but not from taking the course provided for in the first part of said
paragraph. Said rules and regulations shall take effect thirty (30) days after their publication in the Official
Gazette.

SEC.2
It shall be obligatory on all schools, colleges and universities to keep in their libraries an adequate number of
copies of the original and expurgated editions of the Noli Me Tangere and El Filibusterismo, as well as
Rizal’s other works and biography. The said unexpurgated editions of the Noli Me Tangere and El
Filibusterismo or their translations in English as well as other writings of Rizal shall be included in the list of
approved books for required reading in all public or private schools, colleges and universities.

The Board of National Education shall determine the adequacy of the number of books, depending upon the
enrollment of the school, college or university.

SEC.3
The Board of National education shall cause the translation of the Noli Me Tangere and El Filibusterismo, as
well as other writings of Jose Rizal into English, Tagalog and the principal Philippine dialects; cause them to
be printed in cheap, popular editions; and cause them to be distributed, free of charge, to persons desiring
to read them, through the Purok organizations and the Barrio Councils throughout the country.

SEC.4
Nothing in this Act shall be construed as amending or repealing section nine hundred twenty-seven of the
Administrative Code, prohibiting the discussion of religious doctrines by public school teachers and other
persons engaged in any public school.
SEC.5
The sum of three hundred thousand pesos is hereby authorized to be appropriated out of any fund not
otherwise appropriated in the National Treasury to carry out the purposes of this Act.

SEC.6
This Act shall take effect upon its approval

ACTIVITY
Answer the following questions briefly.
1. What is the RA 1425 all about?
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2. What was the reason for the proposal of this law?
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3. What important guidelines are required by the law?
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4. In your point of view, is the enactment of the Rizal Law needed?

ACTIVITY
The enactment of the Rizal law did not actually go smoothly. There were oppositions and clamor about it.
Below are the different arguments about RA 1425. After reading, create a concept map that would reflect the
opposing groups on the issue and their points of argument and determine the interests of the groups.
ISSUES AND INTERESTS ON RIZAL LAW (CHURCH VS. RECTO
ISSUES AND INTERESTS ON RIZAL LAW – Back in the 1950s, the Philippines, much like Today, was dominated by
the religious sector.
As such, the implementation of Senator Claro M. Recto’s Rizal Bill” was highly criticized by the churches. During the
Spanish Occupation, Rizal authored Noli Me Tangere and El Filibusterismo.
These books were a key instigator of the Philippine Revolution. However, it also portrayed the church or the religious
sector as an antagonist in the stories. Moreover, Recto, during the 1955 Senate election was accused of being a
communist and anti-catholic. This also led to the churches claiming that reading the novels would violate freedom of
conscience and religion.
Thus, Catholic churches came together and campaigned aggressively against Recto and his bill. They urged
advocates of faith to band together and write to their congressmen and senator to show opposition.
Among those who opposed the bill were groups such as:

▪ Catholic Action of the Philippines

▪ Congregation of the Mission
▪ Knights of Columbus, and the Catholic Teachers Guild
Meanwhile, those in favor of the bill were:
▪ Veteranos de la Revolucion
▪ Alagad ni Rizal
▪ Freemasons, and
▪ the Knights of Rizal
The bill was sponsored by the Senate Committee on Education and was co-written by Jose P. Laurel and Recto.
However, they were opposed by only two people – Francisco SOC Rodrigo Mariano Jesus Cuenco and Decoroso
Rosales.
Cuenco emphasized that Rizal attacked the practices and beliefs of the church. According to an article from Wikipedia,
he stated:
The assertion that Rizal limited himself to castigating undeserving priests and refrained from criticizing, ridiculing, or
putting in doubt dogmas of the Catholic Church, is absolutely gratuitous and misleading.
Additionally, Catholic schools, in protests, threatened to close down if the bill was approved. However, Recto quickly
rebutted that if that were to happen, schools would be nationalized (which the church clearly did not want). Today,
issues between the government and the religious sector have been more prevalent than ever. Although this time, it’s
not just the Catholic Religion that has stake in government affairs.
Now that you have studied the history of Rizal and the RA 1425, what are the things you significantly
learned? Write your answer in the column three of Fig. 1.

ACTIVITY
Write your reflection about the enactment of the RA 1425 and the law itself by answering the following guide
questions:
a. What is the relevance of the Rizal Law in our present times?
b. Is the goal of Rizal Law, which is inculcating nationalism, achieved?
c. Is there any law at present that is as controversial as the RA 1425? If there is, give an example.
Write your answer
here
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PART 2
RIZAL in the 19th Century

∙ The conditions of Europe, America, Spain

∙ Conditions in the Philippines in the 19th century
∙ The Religious Front: Secularization

Objectives:
At the end of the lesson you will be able to,

1. Analyze the various social, political, economic, and cultural changes that occurred in the nineteenth century 2.
Understand Jose Rizal in the context of his times

ACTIVITY:
Instruction: Analyze the image below, make an impression about it, and conceptualize a title that is suitable
for the image.

Fig. 2

How well did you accomplish your work? Would you like to share it? Go on!

DISCUSSION:

Born and grew up in the 19th century ( birth of the modern life)
To properly understand him is to understand the social and political context of that century ❖ The Economic Context
❖ 4 historical elements composed the economic context of the era in which he was born: ⮚ The end of the galleon
trade
⮚ Opening of the Suez Canal
⮚ Rise of the export of the crop economy
⮚ Established monopolies in the Philippines.
End of the Galleon Trade
1565- Spanish government closed all ports of Manila to all countries except Mexico giving birth to Galleon Trade The
Galleon Trade was a ship going back and forth ( Manila-Mexico)
It served as the income generating business for Spanish colonists
We traded :
Mango, tamarind, rice, carabao, cockfighting, Chinese Tea and textiles, fireworks, tuba making ( coconut making) For:
Flora and fauna, guava, avocado, papaya, pineapple, horses, and cattle
Because of the galleon trade, Manila became a trading hub controlled by the Chinese.
Because of the huge migration of the Chinese, the Spaniards feared them, taxed them, sent them out to the Parian and
eventually when tensions rose, massacred some of them. But learned to live each other in the next few centuries.
The Galleon trade allowed modern liberal ideas to enter the Philippines inspiring the movement for independence from
Spain.
Opening the Suez Canal
An artificial sea-level waterway in Egypt, it connects the Mediterranean Sea to the Red Sea through the Isthmus of
Suez.
Expedited the importatiom not only of commercial products but also of books, magazines, and newspapers with liberal
ideas from America and Europe, which ultimately affected the minds of Rizal and other Filipino reformis.
Stimulated Spaniards and Europeans with liberal ideas to come to the country and interact with local reformists
The availability of Suez Canal encouraged the ilustrados, especially Jose Rizal, to pursue education abroad and learn
scientific and liberal in European academic institutions.
Their social dealings with liberals in the West have influenced their thoughts on nationhood, politics, and government.
Rise of the Export of Crop Economy
Some years after the end of the Galleon Trade, between 1820 and 1870, the Philippines was well on its way of
developing an export crop economy. Products such as sugar, Manila hemp ( A plant used to make thick ropes and
some drugs), and coffee were produced for foreign markets while imported goods of the European factory industry
found their way into many parts of the Philippines.
Monopolies
Another main source of wealth during the post-galleon era was monopoly contracting.
Monopoly contracts were opened to foreigners who could be in charge of the importation and sales. Majority of the
contracts were held by the Chinese.
The opium monopoly was specifically a profitable one. During the 1840s, the Spanish government had legalized the
use of opium (provided it was limited to Chinese)
Other monopolies were established but the most controversial and oppressive to locals was perhaps the tobacco
monopoly.
These provinces planted nothing but tobacco and sold their products only to the govern ment at a pre-designated price,
leaving little or no profit for the local farmers. The system set the require number of tobacco plants that must be sold to
them by each family. Nobody was allowed to keep even a few tobacco leaves for personal use thereby forcing the local
farmers to buy the tobacco they themselves planted from the government. Fines and/or physical punishments were
sanctioned to anyone who would transgress any of the decrees under the system.
The tobacco monopoly positive raised revenues for the government and made Philippines tobacco prominent all over
Asia and some parts in Europe.
Negatively though, the monopoly brought about food shortages since the planting of basic crops like rice was
somewhat neglected and abandoned.
Finally abolished in 1882 because it prompted Filipinos to seek freedom from colonial bondage.

ACTIVITY

Enumerate the social, political, economic, and cultural changes occurred in the 19th century by completing the matrix
below:
Fig. 2. The social, political, economic, and cultural changes that occurred in the 19th century. Social Political
Economic Cultural
 ACTIVITY

1. Create a Poster-Slogan on how Rizal served as a catalyst for change during the 19th
century.
2. What social, political, economic, and cultural changes could possibly make another Rizal in our present times.

PART 3
The Life of Rizal

∙ People and events and their influence on Rizal’s early life

∙ Propaganda Movement as assimilationist
∙ Causes and effects of Rizal’s execution on Spanish Colonial Rule and the Philippine Revolution ∙ Rizal and Morga’s
different views about Filipinos and Philippine culture

Objectives:

At the end of the lesson you will be able to,

1. Analyze Rizal’s family, childhood, and early education.

2. Evaluate the people and events and their influence on Rizal’s early life
3. Explain the principle of assimilation advocated by the Propaganda Movement
4. Appraise Rizal’s relationship with other Propagandists.
5. Analyze Rizal’s growth as a Propagandalist and disavowal of assimilation
6. Analyze the factors that led to Rizal’s execution
7. Analyze the effects of Rizal’s execution on Spanish colonial rule and the Philippine Revolution 8. Analyze Rizal’s
ideas on how to rewrite Philippine History

9. Compare and Contrast Rizal and Morga’s different views about Filipinos and Philippine.

ACTIVITY

What do you know about Rizal?

Instruction: Write the most interesting things you know about Rizal on the space provided.

DISCUSSION:

DR. JOSE PROTACIO MERCADO RIZAL ALONZO Y

REALONDA

MEANINGS OF NAME
• Doctor- completed his medical course in Spain and was conferred the
degree of
Licentiate in Medicine by the Universidad Central de Madrid
• Jose- was chosen by his mother who was a devotee of the Christian saint
San Jose (St. Joseph)
• Protacio- from Gervacio P. which come from a Christian calendar
• Mercado- adopted in 1731 by Domigo Lamco (the paternal great
greatgrandfather of Jose Rizal) which the Spanish term mercado means ‘market’
in English
• Rizal- from the word ‘Ricial’ in Spanish means a field where wheat, cut
while still green, sprouts again
• Alonzo- old surname of his mother
• Y- and
• Realonda- it was used by Doña Teodora from the surname of her godmother based on the culture by that
time

• June 19, 1861- moonlit of Wednesday between eleven and midnight Jose Rizal was born in the lakeshore
town of Calamba, Laguna
• June 22, 1861- aged three days old, Rizal was baptized in the Catholic church • Father Rufino Collantes-
a Batangueño, the parish priest who baptized Rizal • Father Pedro Casanas- Rizal’s godfather, native of
Calamba and close friend of the Rizal family
• Lieutenant-General Jose Lemery- the governor general of the Philippines when Rizal was born
RIZAL’S PARENTS
Don Francisco Mercado (1818-1898)
-born in Biñan, Laguna on May 11, 1818
-studied Latin and Philosophy at the College of San Jose in Manila
-became a tenant-farmer of the Dominican-owned hacienda
-a hardy and independent-minded man, who talked less and worked more, and was strong in body and
valiant in spirit -died in Manila on January 5, 1898 at the age of 80
-Rizal affectionately called him “a model of fathers”

Doña Teodora Alonso Realonda (1826-1911)

-born in Manila on November 8, 1826
-educated at the College of Santa Rosa, a well-known college for girls in the city
-a remarkable woman, possessing refined culture, literary talent, business ability, and the fortitude of Spartan
women-is a woman of more than ordinary culture: she knows literature and speaks Spanish (according to
Rizal) -died in Manila on August 16, 1911 at the age of 85
THE RIZAL CHILDREN -Eleven
children—two boys and nine girls
1. Saturnina (1850-1913)
-oldest of the Rizal children
-nicknamed Neneng
-married Manuel T. Hidalgo of Tanawan, Batangas
2. Paciano (1851-1930)
-older brother and confident of Jose Rizal
-was a second father to Rizal
-immortalized him in Rizal’s first novel Noli Me Tangere as the wise Pilosopo Tasio -Rizal regarded him as
the “most noble of Filipinos”
-became a combat general in the Philippine Revolution
-died on April 13, 1930, an old bachelor aged 79
-had two children by his mistress (Severina Decena)—a boy and a girl
3. Narcisa (1852-1939)
-her pet name was Sisa
-married to Antonio Lopez (nephew of Father Leoncio Lopez), a school teacher of Morong
4. Olimpia(1855-1887)
-Ypia was her pet name
-married Silvestre Ubaldo, a telegraph operator from Manila
5. Lucia(1857-1919)
-married to Mariano Herbosa of Calamba, who was a nephew of Father Casanas
-Herbosa died of cholera in 1889 and was denied Christian burial because he was a brother-in-law of Dr.
Rizal 6. Maria (1859-1945)
-Biang was her nickname
-married Daniel Faustino Cruz of Biñan, Laguna
7. Jose (1861-1896)
-the greatest Filipino hero and peerless genius
-nickname was Pepe
-lived with Josephine Bracken, Irish girl from Hong Kong
-had a son but this baby-boy died a few hours after birth; Rizal named him “Francisco” after his father and
buried him in Dapitan
8. Concepcion (1862-1865)
-her pet name was Concha
-died of sickness at the age of 3
-her death was Rizal’s first sorrow in life
9. Josefa (1865-1945)
-her pet name was Panggoy
-died an old maid at the age of 80
10. Trinidad (1868-1951)
-Trining was her pet name
-she died also an old maid in 1951 aged 83
11. Soledad (1870-1929)
-youngest of the Rizal children
-her pet name was Choleng
-married Pantaleon Quintero of Calamba

• Rizal always called her sisters Doña or Señora (if married) and Señorita (if single)
• Francisco Mercado and Teodora Alonso Realonda married on June 28, 1848, after which they settled down
in Calamba
• The real surname of the Rizal family was Mercado, which was adopted in 1731 by Domingo Lamco (the
paternal great-great grandfather of Jose Rizal), who was a full blooded Chinese)
• Rizal’s family acquired a second surname—Rizal—which was given by a Spanish alcalde mayor (provincial
governor) of Laguna, who was a family friend.
THE RIZAL HOME
-was one of the distinguished stone houses in Calamba during the Spanish times
-it was a two-storey building, rectangular in shape, built of adobe stones and hard-woods and roofed with
red tiles -by day, it hummed with the noises of children at play and the songs of the birds in the garden; by
night, it echoed with the dulcet notes of family prayers
• The Rizal family belonged to the principalia, a town aristocracy in Spanish Philippines • The Rizal family
had a simple, contented and happy life
CHILDHOOD YEARS IN CALAMBA
-Calamba was named after a big native jar
-Calamba was a hacienda town which belonged to the Dominican Order, which also owned all the lands
around it
• Un Recuerdo A Mi Pueblo (In Memory of My Town)- a poem about Rizal’s beloved town written by Rizal
in 1876 when he was 15 years old and was student in the Ateneo de Manila • The first memory of Rizal, in
his infancy, was his happy days in the family garden when he was three years old
• Another childhood memory was the daily Angelus prayer. By nightfall, Rizal related, his mother gathered all
the children at the house to pray the Angelus
• Another memory of Rizal’s infancy was the nocturnal walk in the town, especially when there was a moon
• The death of little Concha brought Rizal his first sorrow
• At the age of three, Rizal began to take a part in the family prayers
• When Rizal was five years old, he was able to read haltingly the Spanish family bible • The Story of the
Moth- made the profoundest impression on Rizal
-“died a martyr to its illusions”
• At the age of five, Rizal began to make sketches with his pencil and to mould in clay and wax objects which
attracted his fancy
• Sa Aking Mga Kabata (To My Fellow Children)- Rizal’s first poem in native language at the age of eight
-reveals Rizal’s earliest nationalist sentiment
• At the age of eight, Rizal wrote his first dramatic work which was a Tagalog comedy
INFLUENCES ON THE HERO’S BOYHOOD
(1) hereditary influence
(2) environmental influence
(3) aid of Divine Providence
• Tio Jose Alberto- studied for eleven years in British school in Calcutta, India and had traveled in Europe
inspired Rizal to develop his artistic ability
• Tio Manuel- a husky and athletic man, encouraged Rizal to develop his frail body by means of physical
exercises
• Tio Gregorio- a book lover, intensified Rizal’s voracious reading of good book
• Father Leoncio Lopez- the old and learned parish priest of Calamba, fostered Rizal’s love for scholarship
and intellectual honesty
EARLY EDUCATION IN CALAMBA AND BIÑAN
• The first teacher of Rizal was his mother, who was remarkable woman of good character and fine culture
—her mother
• Maestro Celestino- Rizal’s first private tutor
• Maestro Lucas Padua- Rizal’s second tutor
• Leon Monroy- a former classmate of Rizal’s father became Rizal’s tutor that instructed Jose in Spanish
and Latin. He died five months later
• Sunday afternoon in June, 1869- Rizal left Calamba for Biñan accompanied by Paciano • Maestro
Justiniano Aquino Cruz- Rizal’s teacher in a private school in Biñan -Rizal described his teacher as follows:
He was thin, long-necked, with a sharp nose and a body slightly bent forward
• Pedro- the teacher’s son which Rizal challenged to a fight
• Andres Salandanan- challenged Rizal to an arm-wrestling match
• Juancho-an old painter who was the father-in-law of the school teacher; freely give Rizal lessons in
drawing and painting
• Jose Guevara- Rizal’s classmate who also loved painting, became apprentices of the old painter
• “the favorite painters of the class”- because of his artistic talent
• Christmas in 1870-Rizal received a letter from his sister Saturnina, informing him of the arrival of the
steamer Talim which would take him from Biñan to Calamba
• Saturday afternoon, December 17, 1870- Rizal left Biñan after one year and a half of schooling
• Arturo Camps- a Frenchman friend of Rizal’s father who took care of him on board

DAILY LIFE IN BIÑAN

-Heard the four o’ clock mass then at ten o’ clock went home at once and went at school at two and came
out at five
-The day was unusual when Rizal was not laid out on a bench and given five or six blows because of fighting

MARTYRDOM OF GOM-BUR-ZA
• Night of January 20, 1872- about 200 Filipino soldiers and workmen of the Cavite arsenal under the
leadership of Lamadrid, Filipino sergeant, rose in violent mutiny because of the abolition of their usual
privileges
• Fathers Mariano Gomez, Jose Burgos and Jacinto Zamora- were executed at sunrise of February 17,
1872, by order of Governor General Izquierdo
• The martyrdom of Gom-Bur-Za in 1872 truly inspired Rizal to fight the evils of Spanish tyranny and redeem
his oppressed people
• Rizal dedicated his second novel, El Filibusterismo, to Gom-Bur-Za

INJUSTICE TO HERO’S MOTHER

• Before June, 1872- Doña Teodora was suddenly arrested on a malicious charge that she and her brother,
Jose Alberto, tried to poison the latter’s perfidious wife
• Antonio Vivencio del Rosario- Calamba’s gobernadorcillo, help arrest Doña Teodora • After arresting
Doña Teodora, the sadistic Spanish lieutenant forced her to walk from Calamba to Santa Cruz (capital of
Laguna province), a distance of 50 kilometers
• Doña Teodora was incarcerated at the provincial prison, where she languished for two years and a half
• Messrs. Francisco de Marcaida and Manuel Marzan- the most famous lawyers of Manila that defend
Doña Teodora

SCHOLASTIC TRIUMPHS AT ATENEO DE MANILA (1872-1877)

• Ateneo Municipal- a college under the supervision of the Spanish Jesuits
• Escuela Pia (Charity School)- formerly name of Ateneo, a school for poor boys in Manila which was
established by the city government in 1817
• Escuela Pia---- Ateneo Municipal--- Ateneo de Manila
June 10, 1872- Rizal accompanied by Paciano went to Manila
• Father Magin Ferrando- was the college registrar, refused to admit Rizal in
Ateneo for two reasons: (1) he was late for registration (2) he was sickly
and undersized for his age
• Manuel Xerez Burgos-because of his intercession, nephew of Father
Burgos, Rizal was reluctantly admitted at the Ateneo
• Jose was the first of his family to adopt the surname “Rizal”. He registered
under this name at Ateneo because their family name “Mercado” had
come under the suspicion of the Spanish authorities
• Rizal was first boarded in a house outside Intramuros, on Caraballo Street.
This was owned by a spinster named Titay who owed the Rizal family the
amount of 300 pesos

JESUIT SYSTEM OF EDUCATION

-it trained the character of the student by rigid discipline and
religious instructions -Students were divided into two groups:
• Roman Empire- consisting of internos (boarders); red banner
• Carthaginian Empire- composed of the externos (non-boarders); blue
banner • Emperor- the best student in each “empire”
• Tribune- the second best
• Decurion- the third best
• Centurion-the fourth best
• Stand-bearer- the fifth best
• The Ateneo students in Rizal’s time wore a uniform which consisted of
“hemp fabric trousers” and “striped cotton coat” The coat material was
called rayadillo

FIRST YEAR IN ATENEO (1872-1873)

• Father Jose Bech- Rizal’s first professor in Ateneo whom he described as a
“tall thin man, with a body slightly bent forward, a harried walk, an ascetic
face, severe and inspired, small deep-sunken eyes, a sharp nose that was
almost Greek, and thin lips forming an arc whose ends fell toward the chin
• A Religious picture- Rizal’s first prize for being the brightest pupil in the
whole class
 • To improve his Spanish, Rizal took private lessons in Santa Isabel College
during the noon recesses. He paid three pesos for those extra Spanish
lessons • At the end of the school year in March, 1873, Rizal returned to
Calamba for summer vacation
• When the summer vacation ended, Rizal returned to Manila for his second
year term in Ateneo. This time he boarded inside Intramuros at No. 6
Magallanes Street. His landlady was an old widow named Doña Pepay

SECOND YEAR IN ATENEO (1873-1874)

-At the end of the school year, Rizal received excellent grades in all subjects and a
gold medal • The Count of Monte Cristo by Alexander Dumas- the first
favorite novel of Rizal which made a deep impression on him

A MODULE IN RIZAL
• Universal History by Cesar Cantu- Rizal persuaded his father to buy him
this set of historical work that was a great aid in his studies
• Dr. Feodor Jagor- a German scientist-traveler who visited the Philippines in
1859-1860 who wrote Travels in the Philippines
-Rizal was impressed in this book because of (1) Jagor’s keen observations of the
defects of Spanish colonization (2) his prophecy that someday Spain would lose the
Philippines and that America would come to succeed her as colonizer

THIRD YEAR IN ATENEO (1874-1875)

-Rizal grades remained excellent in all subjects but he won only one medal—in Latin -
At the end of the school year (March 1875), Rizal returned to Calamba for the summer
vacation. He himself was not impressed by his scholastic work

FOURTH YEAR IN ATENEO

• June 16, 1875- Rizal became an interno in the Ateneo
• Padre Francisco de Paula Sanchez- a great educator and scholar, one of
Rizal’s professors who inspired him to study harder and to write poetry
-Rizal described this Jesuiot professor as “model of uprightness, earnestness,
and love for the advancement of his pupils”
• Rizal topped all his classmates in all subjects and won five medals at the end
of the school term

LAST YEAR IN ATENEO (1876-1877)

-Rizal’s studies continued to fare well. As a matter-of-fact, he excelled in all subjects.
The most brilliant Atenean of his time, he was truly “the pride of the Jesuits”
• March 23, 1877- Commencement Day, Rizal, who was 16 years old,
received from his Alma Mater, Ateneo Municipal, the degree of Bachelor
of Arts, with highest honors
• Marian Congregation- a religious society wherein Rizal was an active
member and later became the secretary
Rizal cultivated his literary talent under the guidance of Father Sanchez •
Father Jose Vilaclara- advised Rizal to stop communing with the Muse and
pay more attention to more practical studies
• Rizal studied painting under the famous Spanish painter, Agustin Saez, and
sculpture under Romualdo de Jesus, noted Filipino sculptor
• Rizal carved an image of the Virgin Mary on a piece of batikuling (Philippine
hardwood) with his pocketknife
• Father Lleonart- impressed by Rizal’s sculptural talent, requested him to
 carve for him an image of Sacred Heart of Jesus

ANECDOTES ON RIZAL, THE ATENEAN

• Felix M. Roxas- one of Rizal’s contemporaries in the Ateneo, related an
incident of Rizal’s schooldays in Ateneo which reveals hero’s resignation
to pain

A MODULE IN RIZAL
and forgiveness. “Neither bitterness nor rancor towards the guilty
party”
• Manuel Xerez Burgos- This anecdotes illustrates Rizal’s predilection to
help the helpless at the risk of his own life

POEMS WRITTEN IN ATENEO

-It was Doña Teodora who was first discovered the poetic genius of her son, and it was
also she who first encouraged him to write poems. However it was Father Sanchez who
inspired Rizal to make full use of his God-given gift in poetry
• Mi Primera Inspiracion (My First Inspiration), 1874- the first poem Rizal
probably wrote during his days in Ateneo which was dedicated to his mother on her
birthday; Rizal wrote it before he was 14 years old -In 1875, inspired by Father
Sanchez, Rizal wrote more poems, as such:
1. Felicitacion (Felicitationi)
2. El Embarque: Himno a la Flota de Magallanes (The Departure: Hymn to Magellan’s
Fleet) 3. Y Es Espanol; Elcano, el Primero en dar la Vuelta al Mundo (And He is
Spanish: Elcano, the First to Circumnavigate the World)
4. El Combate: Urbiztondo, Terror de Jolo (The Battle: Urbiztondo, Terror of Jolo) -In
1876, Rizal wrote poems on various topics-religion, education, childhood memories and
war. They were as follows:
1. Un Recuerdo a Mi Pueblo (In Memory of My Town)- a tender poem in honor of
Calamba, the hero’s natal town
2. Alianza Intima Entre la Religion y la Buena Educacion (Intimate Alliance Between
Religion and Good Education)-
Rizal showed the importance of religion in education
3. Por la Educacion Recibe Lustre la Patria (Through Education the Country Receives
Light)- Rizal believed in the significant role which education plays in the progress
and welfare of a nation
4. El Cautiverio y el Triunfo: Batalla de Lucena y Prision de Boabdil (The Captivity and
the Triumph: Battle of Lucena and the Imprisonment of Boabdil)- this martial
poem describes the defeat and capture of Boabdil, last Moorish sultan of
Granada
5. La Entrada Triunfal de los Reyes Catolices en Granada (The Triumphal Entry of the
Catholic Monarchs into Granada)- this poem relates the victorious entry of King
Ferdinand and Queen Isabel into Granada, last Moorish stronghold in Spain
-A year later, in 1877, Rizal wrote more poems. It was his last years in Ateneo. Among
the poems written that year were:
1. El Heroismo de Colon (The Heroism of Columbus)- this poem praises Columbus,
the discoverer of America
2. Colon y Juan II (Columbus and John II)- this poem relates how King Kohn II of
Portugal missed fame and riches by his failure to finance the projected expedition
of Columbus to the New World
A MODULE IN RIZAL
3. Gran Consuelo en la Mayor Desdicha (Great Solace in Great Misfortune)- this is a
legend in verse of the tragic life of Columbus
4. Un Dialogo Aluviso a la Despedida de los Colegiales (A Farewell Dialogue of the
Students)- this was the last poem written by Rizal in Ateneo; it is a poignant poem
of farewell to his classmate
• Al Niño Jesus (To the Child Jesus)- this poem was written in 1875 when
Rizal was 14 years old; it was a brief ode
• A La Virgen Maria (To the Virgin Mary)- another religious poem which
doesn’t have exact date when it was written
• San Eustacio, Martir (St. Eustace, the Martyr)- a drama based on the
prose story of St. Eustace which he wrote in poetic verses during the
summer vacation of 1876 and finished it on June 2, 1876

MEDICAL STUDIES AT THE UNIVERSITY OF SANTO TOMAS (1877-1882) -After

finishing the first year of a course in Philosophy and Letters (1877-1878), Rizal
transferred to the medical course
-“Don’t send him to Manila again; he knows enough. If he gets to know more, the
Spaniards will cut off his head.”- Doña Teodora, vigorously opposed the idea that
Rizal pursue higher learning in the university
April 1877- Rizal who was then nearly 16 years old, matriculated in the
University of Santo Tomas, taking the course on Philosophy and Letters
because (1) his father like it (2) he was “still uncertain as to what career to
pursue”
• Father Pablo Ramon-Rector of Ateneo, who had been good to him during
his student days in that college, asking for advice on the choice of a
career but unfortunately he was in Mindanao
• It was during the following term (1878-1879) that Rizal, having received the
Ateneo Rector’s advice to study medicine
• During Rizal’s first school term in the University of Santo Tomas (1877-
1878), Rizal also studied in Ateneo. He took the vocational course leading
to the title of perito agrimensor (expert surveyor)
• Rizal excelled in all subjects in the surveying course in Ateneo, obtaining
gold medals in agriculture and topography
• November 25, 1881- the title was issued to Rizal for passing the final
examination in the surveying course
• Liceo Artistico-Literario (Artistic-Literary Lyceum) of Manila- a society
of literary men and artists, held a literary contest in the year 1879
• A La Juventud Filipina (To the Filipino Youth)- Rizal, who was then 18
years old, submitted this poem -is an inspiring poem of flawless form. Rizal
beseeched the Filipino youth to rise from lethargy, to let genius fly swifter
than the wind and descend with art and science to break the chains that
have long bound the spirit of the people
-this winning poem of Rizal is a classic in Philippine literature for two reasons: (1)
it was the great poem in Spanish written by a Filipino, whose merit was recognized by
Spanish literary

A MODULE IN RIZAL
authorities (2) it expressed for the first time the nationalistic concept that the Filipinos,
and not the foreigners, were the “fair hope of the Fatherland”
• The Board of Judges, composed of Spaniards, was impressed by Rizal’s
 poem and gave it the first prize which consisted of a silver pen, feather-
shaped and decorated with a gold ribbon
• El Consejo de los Dioses (The Councils of the Gods)- an allegorical
drama written by Rizal which he entered in the literary contest of Artistic-Literary
Lyceum in 1880 to commemorate the fourth centennial of the death of Cervantes
-was a literary masterpiece based on the Greek classics
• The prize was awarded to Rizal, a gold ring on which was engraved the bust
of Cervantes
• D.N. del Puzo- a Spanish writer, who won the second prize
• Junto al Pasig (Beside the Pasig)- a zarzuela which was staged by the
Ateneans on December 8, 1880, on the occasion of the annual celebration
of the Feats Day of the Immaculate Conception, Patroness of the Ateneo
- Rizal wrote it as President of the Academy of Spanish Literature in Ateneo • A
Filipinas- a sonnet written by Rizal for the album of the Society of Sculptors;
in this sonnet, he urged all Filipino artists to glorify the Philippines
• Abd-el-Azis y Mahoma- Rizal composed a poem in 1879 which was
declaimed by an Atenean, Manuel Fernandez, on the night of December
8, 1879, in honor of the Ateneo’s Patroness
• Al M.R.P. Pablo Ramon- Rizal composed a poem in 1881, as an expression
of affection to Father Pablo Ramon, the Ateneo rector, who had been so
kind and helpful to him
• Vicenta Ybardolaza- a pretty girl colegiala who skillfully played the harp at
the Regalado home, whom Rizal was infatuated in Pakil
• Rizal mentioned Turumba (wherein the people dancing in the streets during
the procession in honor of the miraculous Birhen Maria de los Dolores) in
Chapter VI of Noli Me Tangere and Pagsanjan Falls in his travel diary
(united States— Saturday, May 12, 1888), where he said that Niagara Falls
was the “greatest cascades I ever saw” but “not so beautiful nor fine
as the falls at Los Baños, Pagsanjan”
• Compañerismo (Comradeship)- Rizal founded a secret society of Filipino
students in University of Santo Tomas in 1880
• Companions of Jehu- members of the society whose after the valiant
Hebrew general
• Galicano Apacible-Rizal’s cousin from Batangas who is the secretary of the
society

UNHAPPY DAYS AT THE UST

-Rizal found the atmosphere at the University of Santo Tomas suffocating to his
sensitive spirit. He was unhappy at this Dominican institution of higher learning because
(1) the Dominican professors were hostile to him (2) the Filipino students were racially
discriminated against by the Spaniards (3) the method of instruction was obsolete and
repressive

A MODULE IN RIZAL
-In Rizal’s novel, El Filibusterismo, he described how the Filipino students were
humiliated and insulted by their Dominican professors and how backward the method of
instruction was, especially in the teaching of the natural sciences.
 ACTIVITY

A MODULE IN RIZAL
 A MODULE IN RIZAL

ACTIVITY:
Based on the life of Rizal, identify a factor that could greatly influence one’s life choices! Showcase your answer with
the use of Hugot lines and memes.
 A MODULE IN RIZAL

PART 4
Noli Me Tangere

Objectives:

At the end of the lesson you will be able to,

1. Appraise important characters in the Noli Me Tangere and what they represent 2.
Examine the present Philippine situation through the examples mentioned in the
Noli

ACTIVITY:
Search the names or characters in the novel Noli Me Tangere by encircling it. The names are the
following:

Ibarra Padre Damaso Isagani

Crispin Donya Consolascion Padre Salvi

Simon Sisa Elias

Maria Clara Salome Kapitan Tiago

Basilio Elias Donya Victorina

SDFHHEROABKOSISAF MARIACLARASGDBASADAAWRELIASYRHAL
ESDUGEORGERIKYLROEFNFGHSANTLWTRRMFDEDENOMEGAIMARI
ELATENTENSIMONXSDAASPADREDAMASOQZXVCH DONYAVICTORI
NAHSGPAIGPADRESALVISDDDWADFGIWEREQDFQSSDFGHJISAGAN
IFSRDARIESFEPDEFASDFHKKAPITAIVBNMSDFGHDONYACONSOLA
SCIONKAPITANTIAGOQWFSH
A MODULE IN RIZAL
DISCUSSION:

Synopsis of "Noli Me Tangere"

The novel Noli Me Tangere contains 63 chapters and epilogue. It begins with a reception
given by Capitan Tiago (Santiago de los Santos) at his house in Calle Analogue (now
Juan Luna Street) on the last day of October. The reception or dinner is given in honor
of Crisostomo Ibarra, a young and rich Filipino who had just returned after seven years
of study in Europe. Ibarra was the only son of Don Rafael Ibarra, friend of Capitan
Tiago, and a fiancé of beautiful Maria Clara, supposed daughter of Capitan Tiago.
Among the guests during the reception were Padre Damaso, a fat Franciscan friar who
had been parish priest for 20 years of San Diego (Calamba), Ibarra’s native town; Padre
Sybila, a young Dominican parish priest of Binondo; Señor Guevara, as elderly and kind
lieutenant of the Guardia Civil; Don Tiburcio de Espadaña, a bogus Spanish physician,
lame, and henpecked husband of Doña Victorina; and several ladies.
Ibarra, upon his arrival, produced a favorable impression among the guests, except
Padre Damaso, who has rude to him. In accordance with a German custom, he
introduced himself to the ladies.
During the dinner the conversation centered on Ibarra’s studies and travels abroad.
Padre Damaso was in bad mood because he got a bony neck and a hard wing of the
chicken tinola. He tried to discredit Ibarra’s remarks.
After dinner, Ibarra left Capitan Tiago’s house to return to his hotel. On the way, the kind
Lieutenant Guevara told him the sad story of his father’s death in San Diego. Don
Rafael, his father, was a rich and brave man. He defended a helpless boy from the
brutality of an illiterate Spanish tax collector, pushing the latter and accidentally killing
him. Don Rafael was thrown in prison, where he died unhappily. He was buried in
consecrated ground, but his enemies, accusing him being a heretic, had his body
removed from the cemetery.
On hearing about his father’s sad story, Ibarra thanked the kind Spanish lieutenant and
vowed to find out the truth about his father’s death.
The following morning, he visited Maria Clara, his childhood sweetheart. Maria Clara
teasingly said that he had forgotten her because the girls in Germany were beautiful.
Ibarra replied that he had never forgotten her.
After the romantic reunion with Maria Clara, Ibarra went to San Diego to visit his father’s
grave. It was All Saint’s Day. At the cemetery, the grave digger told Ibarra that the
corpse of Don Rafael was removed by order of the parish priest to be, buried in the
Chinese cemetery; but the corpse was heavy and it was a dark and rainy night so that
he (the grave-digger) simply threw the corpse into the lake.
Ibarra was angered by the grave-digger’s story. He left the cemetery. On the way, he
met Padre Salvi, Franciscan parish priest of San Diego. In a flash, Ibarra pounced on
the priest, demanding redress for desecrating his father’s mortal remains. Padre told
him that he had nothing to do

A MODULE IN RIZAL
with it, for he was not the parish priest at the time of Don Rafael’s death. It was Padre
Damaso, his predecessor, who was responsible for it. Convinced for Padre Salvi’s
innocence, Ibarra went away.
In his town Ibarra met several interesting people, such as the wise old man, Tasio the
philosopher, whose ideas were too advanced for his times so that the people, who could
not understand him, called him “Tasio the Lunatic;” the progressive school teacher, who
complained to Ibarra that the children were losing interest to their studies because of
the lack proper school house and the discouraging attitude of the parish friar towards
both the teaching of Spanish and of the use of modern methods of pedagogy; the
spineless gobernadorcillo, who catered to the wishes of the Spanish parish friars; Don
Filipo Lino, the teniente-mayor and leader of the cuardrilleros (town police); and the
former gobernadorcillos who were prominent citizens Don Basilio and Don Valentin.
A most tragic story in the novel is the tale of Sisa, who was formerly a rich girl but
became poor because she married a gambler, and a wastrel at that. She became crazy
because she lost her two boys, Basilio and Crispin, the joy of her wretched life. These
boys were sacristanes (sextons) in the church, working for a small wage to support their
poor mother. Crispin the younger of the two brothers was accused by the brutal
sacristan mayor (chief sexton) of stealing the money of the priest. He was tortured in the
convent and died. Basilio, with his brother’s dying cries ringing in his ears, escaped.
When the two boys did not return home, Sisa looked for them everywhere and, in her
great sorrow, she became insane.
Capitan Tiago, Maria Clara, and Aunt Isabel (Capitan Tiago’s cousin who took care of
Maria Clara, after his mother’s death) arrived in San Diego. Ibarra and his friends give
picnic at the lake. Among those present in this picnic, were Maria Clara and her four girl
friends the merry Siñang, the grave Victoria, the beautiful Iday, and the thoughtful
Neneng; Aunt Isabel, chaperon of Maria Clara; Capitana Tika, mother of Siñang;
Andeng, foster sister of Maria Clara; Albino, the ex-theological student who was in love
with Siñang; and Ibarra and his friends. One of the boatmen was a strong and silent
peasant youth named Elias.
An incident of the picnic was the saving of Elias’ life by Ibarra. Elias bravely grappled
with a crocodile which was caught in the fish corral. But the crocodile struggled furiously
so that Elias could not subdue it. Ibarra jumped into the water and killed the crocodile,
thereby saving Elias. After the crocodile incident, was the rendering of a beautiful song
by Maria Clara who had a sweet voice and they went ashore. They made merry in the
cool, wooded meadow. Padre Salvi, Capitan Basilio (former gobernadorcillo and
Siñang’s father) the alferez (lieutenant of the Guardia Civil) and the town officials were
present. The luncheon weas served, and everybody enjoyed eating.
The meal over, Ibarra and Capitan Basilio played chess, while Maria Clara and her
friends played the “Wheel of Chance”, a game based on a fortune-telling book. As the
girls were enjoying their fortune-telling game, Padre Salvi came and tore to pieces the
book, saying that it was a sin to play such game. Shortly thereafter, a sergent and four
soldiers of the Guardia Civil suddenly arrived, looking for Elias, who was hunted for
assaulting Padre Damaso and throwing the alferez into a mud hole. Fortunately Elias
had disappeared, and the Guardia Civil went away empty-handed. During the picnic
also, Ibarra received a telegram from the Spanish authorities notifying him the approval
of his donation of a schoolhouse for the children of San Diego.

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The next day Ibarra visited old Tasio to consult him on his pet project about the
schoolhouse. He saw the old man’s writings were written in hieroglyphics. Tasio
explained to him that he wrote in hieroglyphics because he was writing for the future
generations who would understand them and say, “Not all were asleep in the night of
our ancestors!”
Meanwhile San Diego was merrily preparing for its annual fiesta, in honor of its patron
saint San Diego de Alcala, whose feast day is the 11 th of November. On the eve of the
fiesta, hundreds of visitors arrived from the nearby towns, and there were laughter,
music, exploding bombs, feasting and moro-moro. The music was furnished by five
brass bands (including the famous Pagsanjan Band owned by the escribano Miguel
Guevara) and three orchestras.
In the morning of the fiesta there was a high mass in the church, officiated by Padre
Salvi. Padre Damaso gave the long sermon, in which he expatiated on the evils of the
times that were caused by certain men, who having tasted some education spread
pernicious ideas among the people.
After Padre Damaso’s sermon, the mass was continued by Padre Salve. Elias quietly
moved to Ibarra, who was kneeling and praying by Maria Clara’s side, and warned him
to be careful during the ceremony of the laying of the cornerstone of the schoolhouse
because there was a plot to kill him.
Elias suspected that the yellowish man, who built the derrick, was a paid stooge of
Ibarra’s enemies. True to his suspicion, later in the day, when Ibarra, in the presence of
a big crowd, went down into the trench to cement the cornerstone, the derrick
collapsed. Elias, quick as a flash, pushed him aside, thereby saving his life. The
yellowish man was the one crushed to death by the shattered derrick.
At the sumptuous dinner that night under a decorated kiosk, a sad incident occurred.
The arrogant Padre Damaso, speaking in the presence of many guests, insulted the
memory of Ibarra’s father. Ibarra jumped to his seat, knocked down the fat friar with his
fist, and then seized a sharp knife. He would have killed the friar, were it not for the
timely intervention of Maria Clara.
The fiesta over, Maria Clara became ill. She was treated by the quack Spanish
physician, Tiburcio de Espadaña, whose wife, a vain and vulgar native woman, was a
frequent visitor in Capitan Tiago’s house. This woman had hallucinations of being a
superior Castillan, and, although a native herself, she looked down on her own people
as inferior beings. She added another “de” to her husband’s surname in order to more
Spanish. Thus she wanted to be called “Doctora Doña Victorina de los Reyes de De
Espadaña.” She introduced to Capitan Tiago’s young Spaniards, Don Alfonso Linares
de Espadaña, cousin of Don Tiburcio de Espadaña and godson of Padre Damaso’s
brother in law. Linares was a penniless and jobless, fortune hunter who came to the
Philippines in search of a rich Filipino heiress. Both Doña Victorina and Padre Damaso
sponsored his wooing of Maria Clara, but the latter did not respond because she loved
Ibarra.
The story of Elias like that of Sisa, was a tale of pathos and tragedy. He related it to
Ibarra. Some 60 years ago, his grandfather, who was then a young bookkeeper in a
Spanish commercial firm in Manila, was wrongly accused of burning the firm’s
warehouse. He was flogged in public and was left in the street, crippled and almost
died. His was pregnant, beg for alms and became a prostitute in order to support her
sick husband and their son. After giving birth to her second son and the death of her
husband, she fled, with her to sons to the mountains.

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Years later the first boy became a dreaded tulisan named Balat. He terrorized the
provinces. One day he was caught by the authorities. His head was cut off and was
hung from a tree branch in the forest. On seeing this gory object, the poor mother
(Elias’ grandmother) died.
Balat’s younger brother, who was by nature kindhearted, fled and became a trusted
laborer in the house of rich man in Tayabas. He fell in love with the master’s daughter.
The girl’s father, enraged by the romance, investigated his past and found out the truth.
The unfortunate lover (Elias’ father) was sent to jail, while the girl gave birth to twins, a
boy (Elias) and a girl. Their rich grandfather took care of them, keeping secret their
scandalous origin, and reared them as rich children. Elias was educated in the
JesuitCollege in Manila, while his sister studied in La Concordia College. They lived
happily, until one day, owing to certain dispute over money matters, a distant relative
exposed their shameful birth. They were disgraced. An old male servant, whom they
used to abuse, was forced to testify in court and the truth came out that he was their
real father.
Elias and his sister left Tayabas to hide their shame in another place. One day the sister
disappeared. Elias roamed from place to place, looking for her. He heard later that a girl
answering to his sister’s description, was found died on the beach of San Diego. Since
then, Elias lived a vagabond life, wandering from province to province – until he met
Ibarra.

Elias, learning of Ibarra’s arrest, burned all the papers that might incriminate his friend
and set Ibarra’s house on fire. Then he went to prison and helped Ibarra escape. He
and Ibarra jumped into a banca loaded with sacate (grass). Ibarra stopped at the house
of Capitan Tiago to say goodbye to Maria Clara. In the tearful last scene between the
two lovers, Ibarra forgave Maria Clara for giving up his letter to her to the Spanish
authorities who utilized them as evidence against him. On her part, Maria Clara
revealed that those letters were exchanged with a letter from her late mother, Pia Alba
which Padre Salvi gave her. From his letter, she learned that her real father was Padre
Damaso.
After bidding Maria Clara farewell, Ibarra returned to the banca. He and Elias paddled up
the PasigRiver toward Laguna de Bay. A police boat, with the Guardia Civil on board,
pursued them as their banca reached the lake. Elias told Ibarra to hide under the
zacate. As the police boat was overtaking the banca, Elias jumped into the water and
swam swiftly toward the shore. In this way, he diverted the attention of the soldiers on
his person, thereby giving Ibarra a chance to escape. The soldier fired at the swimming
Elias, who was hit and sank. The water turned red because of his blood. The soldiers,
thinking that they had killed the fleeing Ibarra returned to Manila. Thus Ibarra was able
to escape.
Elias seriously wounded, reached the shore and staggered into the forest. He met a boy,
Basilio, who was weeping over his mother’s dead body. He told Basilio to make a pyre
on which their bodies (his and Sisa) were to be burned to ashes. It was Christmas eve,
and the moon gleamed softly in the sky. Basilio prepared the funeral pyre. As life’s
breath slowly left his body. Elias looked toward the east and murmured: “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.
The novel has an epilogue which recounts what happened to the other characters. Maria
Clara, out of her loyalty to the memory of Ibarra, the man she truly loved, entered the
Santa Clara nunnery. Padre Salvi left the parish of San Diego and became a chaplain of
the nunnery. Padre

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Damaso was transferred to a remote province, but the next morning he was found dead
in his bedroom. Capitan Tiago the former genial host and generous patron of the church
became an opium addict and a human wreck. Doña Victorina, still henpecking poor Don
Tiburcio, had taken to wearing eye-glasses because of weakening eyesight. Linares,
who failed to win Maria Clara’s affection, died of dysentery and was buried in Paco
cemetery.
The alferez, who successfully repulsed the abortive attack on the barracks, was
promoted major. He returned to Spain, leaving behind his shabby mistress, Doña
Consolacion.
The novel ends with Maria Clara, an unhappy nun in Santa Clara nunnery – forever lost
to the world.
 ACTIVITY:
Character Mapping
Choose five characters from the novel and come up with a character map.

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ACTIVITY:

Make a matrix on the underlying themes of the Noli, situation in the novel and
sample situations in the present times.
A MODULE IN RIZAL

ACTIVITY:
REFLECTION IN THE STORY:

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Part 5
El Filibusterismo

Objectives:

1. Compare and contrast the characters, plot, and theme of the Noli and the
El Filibusterismo
2. Value the role of the youth in the development and future of the
society. ACTIVITY

Analyze the theme of each picture and write your answer on the space provided.

1._____________________________ 2._____________________________
3._____________________________

DISCUSSION:

EL FILIBUSTERISMO SUMMARY:
Thirteen years after leaving the Philippines, Crisostomo Ibarra returns as Simoun,
a rich jeweler sporting a beard and blue-tinted glasses, and a confidant of the Captain-
General. Abandoning his idealism, he becomes a cynical saboteur, seeking revenge
against the Spanish

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Philippine system responsible for his misfortunes by plotting a revolution. Simoun
insinuates himself into Manila high society and influences every decision of the Captain-
General to mismanage the country’s affairs so that a revolution will break out. He
cynically sides with the upper classes, encouraging them to commit abuses against the
masses to encourage the latter to revolt against the oppressive Spanish colonial
regime. This time, he does not attempt to fight the authorities through legal means, but
through violent revolution using the masses. Simoun has reasons for instigating a
ddffffffffffffccg and second, to get rid of ills and evils of Philippine society. His true
identity is discovered by a now grown-up Basilio while visiting the grave of his mother,
Sisa, as Simoun was digging near the grave site for his buried treasures. Simoun
spares Basilio’s life and asks him to join in his planned revolution against the
government, egging him on by bringing up the tragic misfortunes of the latter's family.
Basilio declines the offer as he still hopes that the country’s condition will improve.
Basilio, at this point, is a graduating student of medicine at the Ateneo Municipal de
Manila. After the death of his mother, Sisa, and the disappearance of his younger
brother, Crispín, Basilio heeded the advice of the dying boatman, Elías, and traveled to
Manila to study. Basilio was adopted by Captain Tiago after María Clara entered the
convent. With Captain Tiago’s help, Basilio was able to go to Colegio de San Juan de
Letrán where, at first, he is frowned upon by his peers and teachers not only because of
the color of his skin but also because of his shabby appearance. Captain Tiago’s
confessor, Father Irene is making Captain Tiago’s health worse by giving him opium
even as Basilio tries hard to prevent Captain Tiago from smoking it. He and other
students want to establish a Spanish language academy so that they can learn to speak
and write Spanish despite the opposition from the Dominican friars of the Universidad de
Santo Tomás. With the help of a reluctant Father Irene as their mediator and Don
Custodio’s decision, the academy is established; however they will only serve as
caretakers of the school not as the teachers. Dejected and defeated, they hold a mock
celebration at a pancitería while a spy for the friars witnesses the proceedings. Simoun,
for his part, keeps in close contact with the bandit group of Kabesang Tales, a former
cabeza de barangay who suffered misfortunes at the hands of the friars. Once a farmer
owning a prosperous sugarcane plantation and a cabeza de barangay (barangay head),
he was forced to give everything to the greedy and unscrupulous Spanish friars. His
son, Tano, who became a civil guard was captured by bandits; his daughter Hulî had to
work as a maid to get enough ransom money for his freedom; and his father, Tandang
Selo, suffered a stroke and became mute. Before joining the bandits, Tales took
Simoun’s revolver while Simoun was staying at his house for the night. As payment,
Tales leaves a locket that once belonged to María Clara. To further strengthen the
revolution, Simoun has Quiroga, a Chinese man hoping to be appointed consul to the
Philippines, smuggle weapons into the country using Quiroga’s bazaar as a front.
Simoun wishes to attack during a stage play with all of his enemies in attendance. He,
however, abruptly aborts the attack when he learns from Basilio that María Clara had
died earlier that day in the convent. A few days after the mock celebration by the
students, the people are agitated when disturbing posters are found displayed around
the city. The authorities accuse the students present at the pancitería of agitation and
disturbing peace and has them arrested. Basilio, although not present at the mock
celebration, is also arrested. Captain Tiago dies after learning of the incident and as
stated in his will—forged by Irene, all his possessions are given to the Church, leaving
nothing for Basilio. Basilio is left in prison as the other students are released. A high
official tries to intervene for the release of Basilio but the Captain-General, bearing
grudges against the high official, coerces him

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to tender his resignation. Julî, Basilio’s girlfriend and the daughter of Kabesang Tales,
tries to ask Father Camorra’s help upon the advice of an elder woman. Instead of
helping Julî, however, the priest tries to rape her as he has long-hidden desires for Julî.
Julî, rather than submit to the will of the friar, jumps over the balcony to her death.
Basilio is soon released with the help of Simoun. Basilio, now a changed man, and after
hearing about Julî's suicide, finally joins Simoun’s revolution. Simoun then tells Basilio
his plan at the wedding of Paulita Gómez and Juanito, Basilio’s hunch-backed
classmate. His plan was to conceal an explosive inside a pomegranate styled Kerosene
lamp that Simoun will give to the newlyweds as a gift during the wedding reception. The
reception will take place at the former home of the late Captain Tiago, which was now
filled with explosives planted by Simoun. According to Simoun, the lamp will stay lighted
for only 20 minutes before it flickers; if someone attempts to turn the wick, it will explode
and kill everyone—important members of civil society and the Church hierarchy—inside
the house. Basilio has a change of heart and attempts to warn Isagani, his friend and
the former boyfriend of Paulita. Simoun leaves the reception early as planned and
leaves a note behind: “ Mene Thecel Phares. ” —Juan Crisostomo Ibarra Initially
thinking that it was simply a bad joke, Father Salví recognizes the handwriting and
confirms that it was indeed Ibarra’s. As people begin to panic, the lamp flickers. Father
Irene tries to turn the wick up when Isagani, due to his undying love for Paulita, bursts in
the room and throws the lamp into the river, sabotaging Simoun's plans. He escapes by
diving into the river as guards chase after him. He later regrets his impulsive action
because he had contradicted his own belief that he loved his nation more than Paulita
and that the explosion and revolution could have fulfilled his ideals for Filipino society.
Simoun, now unmasked as the perpetrator of the attempted arson and failed revolution,
 becomes a fugitive. Wounded and exhausted after he was shot by the pursuing Guardia
Civil, he seeks shelter at the home of Father Florentino, Isagani’s uncle, and comes
under the care of doctor Tiburcio de Espadaña, Doña Victorina's husband, who was also
hiding at the house. Simoun takes poison in order for him not to be captured alive.
Before he dies, he reveals his real identity to Florentino while they exchange thoughts
about the failure of his revolution and why God forsook him. Florentino opines that God
did not forsake him and that his plans were not for the greater good but for personal
gain. Simoun, finally accepting Florentino’s explanation, squeezes his hand and dies.
Florentino then takes Simoun’s remaining jewels and throws them into the Pacific
Ocean with the corals hoping that they would not be used by the greedy, and that when
the time came that it would be used for the greater good, when the nation would be
finally deserving liberty for themselves, the sea would reveal the treasures.

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ACTIVITY:
Enumerate the similarities and differences of Noli Me Tangere and El Filibusterismo in the diagram provided.
 A MODULE IN

RIZAL

Cut a short news article dealing with political/ social issues in the country silimilar to the
novel “El Filibusterismo. Identify the problems discussed in the article and provide
resolutions sing your own point of view.
Identify the problems discussed in the article and provide resolutions from your own
point of view.

PASTE HERE
ANSWER HERE
 A MODULE IN RIZAL

Objectives: 1. Assess Rizal’s Writing.

Part 6
Letter to the Women of Malolos

2. Frame arguments based on evidence.

ACTIVITY
Write a simple love letter to your loved ones.

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A MODULE IN RIZAL
DISCUSSION:

Rizal's Letter: To the Young Women of Malolos (Full Copy)

To the Young Women of Malolos

by José Rizal
When I wrote Noli Me Tangere, I asked myself whether bravery was a common thing in
the young women of our people. I brought back to my recollection and reviewed those I
had known since my infancy, but there were only few who seem to come up to my ideal.
There was, it is true, an abundance of girls with agreeable manners, beautiful ways, and
modest demeanor, but there was in all an admixture of servitude and deference to the
words or whims of their so called "spiritual fathers" (as if the spirit or soul had any father
other than God), due to excessive kindness, modesty, or perhaps ignorance. They
seemed faced plants sown and reared in darkness, having flowers without perfume and
fruits without sap.

However, when the news of what happened at Malolos reached us, I saw my error, and
great was my rejoicing. After all, who is to blame me? I did not know Malolos nor its
young women, except one called Emila [Emilia Tiongson, whom Rizal met in 1887], and
her I knew by name only.

Now that you have responded to our first appeal in the interest of the welfare of the
people; now that you have set an example to those who, like you, long to have their
eyes opened and be delivered from servitude, new hopes are awakened in us and we
now even dare to face adversity, because we have you for our allies and are confident
of victory. No longer does the Filipina stand with her head bowed nor does she spend
her time on her knees, because she is quickened by hope in the future; no longer will
the mother contribute to keeping her daughter in darkness and bring her up in contempt
and moral annihilation. And no longer will the science of all sciences consist in blind
submission to any unjust order, or in extreme complacency, nor will a courteous smile
be deemed the only weapon against insult or humble tears the ineffable panacea for all
tribulations. You know that the will of God is different from that of the priest; that
religiousness does not consist of long periods spent on your knees, nor in endless
prayers, big rosarios, and grimy scapularies [religious garment showing devotion], but in
a spotless conduct, firm intention and upright judgment. You also know that prudence
does not consist in blindly obeying any whim of the little tin god, but in obeying only that
which is reasonable and just, because blind obedience is itself the cause and origin of
those whims, and those guilty of it are really to be blamed. The official or friar can no
longer assert that they alone are responsible for their unjust orders, because God gave
each individual reason and a will of his or her own to distinguish the just from the unjust;
all were born without shackles and free, and nobody has a

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right to subjugate the will and the spirit of another your thoughts. And, why should you
submit to another your thoughts, seeing that thought is noble and free?
It is cowardice and erroneous to believe that saintliness consists in blind obedience and
that prudence and the habit of thinking are presumptuous. Ignorance has ever been
ignorance, and never prudence and honor. God, the primal source of all wisdom, does
not demand that man, created in his image and likeness, allow himself to be deceived
and hoodwinked, but wants us to use and let shine the light of reason with which He has
so mercifully endowed us. He may be compared to the father who gave each of his
sons a torch to light their way in the darkness bidding them keep its light bright and take
care of it, and not put it out and trust to the light of the others, but to help and advise
each other to fiind the right path. They would be madman were they to follow the light of
another, only to come to a fall, and the father could unbraid them and say to them: "Did
I not give each of you his own torch," but he cold not say so if the fall were due to the
light of the torch of him who fell, as the light might have been dim and the road very
bad.

The deceiver is fond of using the saying that "It is presumptuous to rely on one's own
judgment," but, in my opinion, it is more presumptuous for a person to put his judgment
above that of the others and try to make it prevail over theirs. It is more presumptuous
for a man to constitute himself into an idol and pretend to be in communication of
thought with God; and it is more than presumptuous and even blasphemous for a
person to attribute every movement of his lips to God, to represent every whim of his as
the will of God, and to brand his own enemy as an enemy of God. Of course, we should
not consult our own judgment alone, but hear the opinion of others before doing what
may seem most reasonable to us. The wild man from the hills, if clad in a priest's robe,
remains a hillman and can only deceive the weak and ignorant. And, to make my
argument more conclusive, just buy a priest's robe as the Franciscans wear it and put it
on a carabao [domestic water buffalo], and you will be lucky if the carabao does not
become lazy on account of the robe. But I will leave this subject to speak of something
else.

Youth is a flower-bed that is to bear rich fruit and must accumulate wealth for its
descendants. What offspring will be that of a woman whose kindness of character is
expressed by mumbled prayers; who knows nothing by heart but awits [hymns],
novenas, and the alleged miracles; whose amusement consists in playingpanguingue [a
card game] or in the frequentconfession of the same sins? What sons will she have but
acolytes, priest's servants, or cockfighters? It is the mothers who are responsible for the
present servitude of our compatriots, owing to the unlimited trustfulness of their loving
hearts, to their ardent desire to elevate their sons Maturity is the fruit of infancy and the
infant is formed on the lap of its mother. The mother who can only teach her child how
to kneel and kiss hands must not expect sons with blood other than that of vile slaves. A
tree that grows in the mud is unsubstantial and good only for

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firewood. If her son should have a bold mind, his boldness will be deceitful and will be
like the bat that cannot show itself until the ringing of vespers. They say that prudence
is sanctity. But, what sanctity have they shown us? To pray and kneel a lot, kiss the
hand of the priests, throw money away on churches, and believe all the friar sees fit to
tell us; gossip, callous rubbing of noses. . . .
As to the mites and gifts of God, is there anything in the world that does not belong to
God? What would you say of a servant making his master a present of a cloth borrowed
from that very master? Who is so vain, so insane that he will give alms to God and
believe that the miserable thing he has given will serve to clothe the Creator of all
things? Blessed be they who succor their fellow men, aid the poor and feed the hungry;
but cursed be they who turn a dead ear to supplications of the poor, who only give to
him who has plenty and spend their money lavishly on silver altar hangings for the
thanksgiving, or in serenades and fireworks. The money ground out of the poor is
bequeathed to the master so that he can provide for chains to subjugate, and hire thugs
and executioners. Oh, what blindness, what lack of understanding.
Saintliness consists in the first place in obeying the dictates of reason, happen what
may. "It is acts and not words that I want of you," said Christ. "Not everyone that sayeth
unto me, Lord, Lord shall enter into the kingdom of heaven; but he that doeth the will of
my Father which is in Heaven." Saintliness does not consist in abjectness, nor is the
successor of Christ to be recognized by the fact that he gives his hand to be kissed.
Christ did not give the kiss of peace to the Pharisees and never gave his hand to be
kissed. He did not cater to the rich and vain; He did not mention scapularies, nor did He
make rosaries, or solicit offerings for the sacrifice of the Mass or exact payments for His
prayers. Saint John did not demand a fee on the River Jordan, nor did Christ teach for
gain. Why, then, do the friars now refuse to stir a foot unless paid in advance? And, as if
they were starving, they sell scapularies, rosaries, bits, and other things which are
nothing but schemes for making money and a detriment to the soul; because even if all
the rags on earth were converted into scapularies and all the trees in the forest into
rosaries, and if the skins of all the beasts were made into belts, and if all the priests of
the earth mumbled prayers over all this and sprinkled oceans of holy water over it, this
would not purify a rogue or condone sin where there is no repentance. Thus, also,
through cupidity and love of money, they will, for a price, revoke the numerous
prohibitions such as those against eating meat, marrying close relatives, etc. You can
do almost anything if you but grease their palms. Why that? Can God be bribed and
bought off, and blinded by money, nothing more nor less than a friar? The brigand who
has obtained a bull of compromise can live calmly on the proceeds of his robbery,
because he will be forgiven. God, then, will sit at a table where theft provides the
viands? Has the Omnipotent become a pauper that He must assume the role of the
excise man or gendarme? If that is the God whom the friar adores, then I turn my back
upon that God.

Let us be reasonable and open our eyes, especially you women, because you are the
first to influence the consciousness of man. Remember that a good mother does not
resemble the mother that the friar has created; she must bring up her child to be the
image of the true God,

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not of a blackmailing, a grasping God, but of a God who is the father of us all, who is
just; who does not suck the life-blood of the poor like a vampire, nor scoffs at the agony
of the sorely beset, nor makes a crooked path of the path of justice. Awaken and
prepare the will of our children towards all that is honorable, judged by proper
standards, to all that is sincere and firm of purpose, clear judgment, clear procedure,
honesty in act and deed, love for the fellowman and respect for God; this is what you
must teach your children. And, seeing that life is full of thorns and thistles, you must
fortify their minds against any stroke of adversity and accustom them to danger. The
people cannot expect honor nor prosperity so long as they will educate their children in
a wrong way, so long as the woman who guides the child in his steps is slavish and
ignorant. No good water comes from a turbid, bitter spring; no savory fruit comes from
acrid seed.

The duties that woman has to perform in order to deliver the people from suffering are of
no little importance, but be they as they may, they will not be beyond the strength and
stamina of the Filipino people. The power and good judgment of the women of the
Philippines are well known, and it is because of this that she has been hoodwinked, and
tied, and rendered pusillanimous, and now her enslavers rest at ease, because so long
as they can keep the Filipina mother a slave, so long will they be able to make slaves of
her children. The cause of the backwardness of Asia lies in the fact that there the
women are ignorant, are slaves; while Europe and America are powerful because there
the women are free and well-educated and endowed with lucid intellect and a strong
will.

We know that you lack instructive books; we know that nothing is added to your intellect,
day by day, save that which is intended to dim its natural brightness; all this we know,
hence our desire to bring you the light that illuminates your equals here in Europe. If
that which I tell you does not provoke your anger, and if you will pay a little attention to it
then, however dense the mist may be that befogs our people, I will make the utmost
efforts to have it dissipated by the bright rays of the sun, which will give light, thought
they be dimmed. We shall not feel any fatigue if you help us: God, too, will help to
scatter the mist, because He is the God of truth: He will restore to its pristine condition
the fame of the Filipina in whom we now miss only a criterion of her own, because good
qualities she has enough and to spare. This is our dream; this is the desire we cherish
in our hearts; to restore the honor of woman, who is half of our heart, our companion in
the joys and tribulations of life. If she is a maiden, the young man should love her not
only because of her beauty and her amiable character, but also on account of her
fortitude of mind and loftiness of purpose, which quicken and elevate the feeble and
timid and ward off all vain thoughts. Let the maiden be the pride of her country and
command respect, because it is a common practice on the part of Spaniards and friars
here who have returned from the Islands to speak of the Filipina as complaisant and
ignorant, as if all should be thrown into the same class because of the missteps of a
few, and as if women of weak character did not exist in other lands. As to purity what
could the Filipina not hold up to others!

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Nevertheless, the returning Spaniards and friars, talkative and fond of gossip, can hardly
find time enough to brag and bawl, amidst guffaws and insulting remarks, that a certain
woman was thus; that she behaved thus at the convent and conducted herself thus with
the Spaniards who on the occasion was her guest, and other things that set your teeth
on edge when you think of them which, in the majority of cases, were faults due to
candor, excessive kindness, meekness, or perhaps ignorance and were all the work of
the defamer himself. There is a Spaniard now in high office, who has set at our table
and enjoyed our hospitality in his wanderings through the Philippines and who, upon his
return to Spain, rushed forthwith into print and related that on one occasion in
Pampanga he demanded hospitality and ate, and slept at a house and the lady of the
house conducted herself in such and such a manner with him; this is how he repaid the
lady for her supreme hospitality! Similar insinuations are made by the friars to the
chance visitor from Spain concerning their very obedientconfesandas, hand-kissers,
etc., accompanied by smiles and very significant winkings of the eye. In a book
published by D. Sinibaldo de Mas and in other friar sketches sins are related of which
women accused themselves in the confessional and of which the friars made no secret
in talking to their Spanish visitors seasoning them, at the best, with idiotic and
shameless tales not worthy of credence. I cannot repeat here the shameless stories that
a friar told Mas and to which Mas attributed no value whatever. Every time we hear or
read anything of this kind, we ask each other: Are the Spanish women all cut after the
pattern of the Holy Virgin Mary and the Filipinas all reprobates? I believe that if we are to
balance accounts in this delicate question, perhaps, . . . But I must drop the subject
because I am neither a confessor nor a Spanish traveler and have no business to take
away anybody's good name. I shall let this go and speak of the duties of women
instead.

A people that respect women, like the Filipino people, must know the truth of the
situation in order to be able to do what is expected of it. It seems an established fact
that when a young student falls in love, he throws everything to the dogs -- knowledge,
honor, and money, as if a girl could not do anything but sow misfortune. The bravest
youth becomes a coward when he married, and the born coward becomes shameless,
as if he had been waiting to get married in order to show his cowardice. The son, in
order to hide his pusillanimity, remembers his mother, swallows his wrath, suffers his
ears to be boxed, obeys the most foolish order, and and becomes an accomplice to his
own dishonor. It should be remembered that where nobody flees there is no pursuer;
when there is no little fish, there can not be a big one. Why does the girl not require of
her lover a noble and honored name, a manly heart offering protection to her weakness,
and a high spirit incapable of being satisfied with engendering slaves? Let her discard
all fear, let her behave nobly and not deliver her youth to the weak and faint-hearted.
When she is married, she must aid her husband, inspire him with courage, share his
perils, refrain from causing him worry and sweeten his moments of affection, always
remembering that there is no grief that a brave heart can not bear and there is no
bitterer inheritance than that of infamy and slavery. Open your children's eyes so that
they may jealously guard their honor, love their fellowmen and their native land, and do
their duty. Always impress upon them they must prefer

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dying with honor to living in dishonor. The women of Sparta should serve you as an
example should serve you as an example in this; I shall give some of their
characteristics.

When a mother handed the shield to her son as he was marching to battle, she said
nothing to him but this: "Return with it, or on it," which mean, come back victorious or
dead, because it was customary with the routed warrior to throw away his shield, while
the dead warrior was carried home on his shield. A mother received word that her son
had been killed in battle and the army routed. She did not say a word, but expressed
her thankfulness that her son had been saved from disgrace. However, when her son
returned alive, the mother put on mourning. One of the mothers who went out to meet
the warriors returning from battle was told by one that her three sons had fallen. I do not
ask you that, said the mother, but whether we have been victorious or not. We have
been victorious -- answered the warrior. If that is so, then let us thank God, and she
went to the temple.

Once upon a time a king of theirs, who had been defeated, hid in the temple, because
he feared their popular wrath. The Spartans resolved to shut him up there and starve
him to death. When they were blocking the door, the mother was the first to bring
stones. These things were in accordance with the custom there, and all Greece admired
the Spartan woman. Of all women -- a woman said jestingly -- only your Spartans have
power over the men. Quite natural -- they replied -- of all women only we give birth to
men. Man, the Spartan women said, was not born to life for himself alone but for his
native land. So long as this way of thinking prevailed and they had that kind of women in
Sparta, no enemy was able to put his foot upon her soil, nor was there a woman in
Sparta who ever saw a hostile army.

I do not expect to be believed simply because it is I who am saying this; there are many
people who do not listen to reason, but will listen only to those who wear the cassock or
have gray hair or no teeth; but while it is true that the aged should be venerated,
because of their travails and experience, yet the life I have lived, consecrated to the
happiness of the people, adds some years, though not many of my age. I do not
pretend to be looked upon as an idol or fetish and to be believed and listened to with the
eyes closed, the head bowed, and the arms crossed over the breast; what I ask of all is
to reflect on what I tell him, think it over and shift it carefully through the sieve of
reasons.

First of all. That the tyranny of some is possible only through cowardice and negligence
on the part of others.

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Second. What makes one contemptible is lack of dignity and abject fear of him who
holds one in contempt.

Third. Ignorance is servitude, because as a man thinks, so he is; a man who does not
think for himself and allowed himself to be guided by the thought of another is like the
beast led by a halter.

Fourth. He who loves his independence must first aid his fellowman, because he who
refuses protection to others will find himself without it; the isolated rib in the buri is easily
broken, but not so the broom made of the ribs of the palm bound together.

Fifth. If the Filipina will not change her mode of being, let her rear no more children, let
her merely give birth to them. She must cease to be the mistress of the home,
otherwise she will unconsciously betray husband, child, native land, and all.
Sixth. All men are born equal, naked, without bonds. God did not create man to be a
slave; nor did he endow him with intelligence to have him hoodwinked, or adorn him
with reason to have him deceived by others. It is not fatuous to refuse to worship one's
equal, to cultivate one's intellect, and to make use of reason in all things. Fatuous is he
who makes a god of him, who makes brutes of others, and who strives to submit to his
whims all that is reasonable and just.

Seventh. Consider well what kind of religion they are teaching you. See whether it is the
will of God or according to the teachings of Christ that the poor be succored and those
who suffer alleviated. Consider what they preaching to you, the object of the sermon,
what is behind the masses, novenas, rosaries, scapularies, images, miracles, candles,
belts, etc. etc; which they daily keep before your minds; ears and eyes; jostling,
shouting, and coaxing; investigate whence they came and whiter they go and then
compare that religion with the pure religion of Christ and see whether the pretended
observance of the life of Christ does not remind you of the fat milch cow or the fattened
pig, which is encouraged to grow fat nor through love of the animal, but for grossly
mercenary motives.

Let us, therefore, reflect; let us consider our situation and see how we stand. May these
poorly written lines aid you in your good purpose and help you to pursue the plan you
have initiated. "May your profit be greater than the capital invested;" and I shall gladly
accept the usual reward of all who dare tell your people the truth. May your desire to
educate yourself be crowned with success; may you in the garden of learning gather not
bitter, but choice fruit,

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looking well before you eat because on the surface of the globe all is deceit, and the
enemy sows weeds in your seedling plot.

All this is the ardent desire of your compatriot.

JOSÉ RIZAL

ACTIVITY
Write a response letter addressed to Rizal containing assessments, agreements, or
disagreements to his writings

WRITE YOUR ANSWER HERE

 A MODULE IN RIZAL

Objectives: 1. Examine the values highlighted by the various

PART 7 representations of Rizal as a National Symbol.
2. Advocate the values that Rizal’s Life encapsulates.
Philippine Nationalism – National Symbols

ACTIVITY:

A MODULE IN RIZAL

DISCUSSION:

A national hero of the Philippines is a Filipino who has been recognized as a national
hero for his or her role in the history of the Philippines. Loosely, the term may refer to all
Filipino historical figures recognized as heroes, but the term more strictly refers to those
officially designated as such. In 1995 the Philippine National Heroes Committee
officially recommended several people for the designation, but this was not acted upon.
As of 2007, no one had ever been officially recognized as a Philippine national hero.
The reformist writer Jose Rizal, today generally considered the greatest Filipino hero and
often given as the Philippine national hero, has never been explicitly proclaimed as the
(or even a) national hero by the Philippine government. Besides Pepe (Jose Rizal), the
only other Filipinos currently given implied recognition as national heroes are
revolutionaries, such as Andrés Bonifacio. While other historical figures are
commemorated in public municipal or provincial holidays, Rizal and Bonifacio are
commemorated in national holidays and as such are national heroes by implication.
The National Heroes Committee recommended Jose Rizal, Andres Bonifacio, Emilio
Aguinaldo, Apolinario Mabini, Marcelo H. del Pilar, Sultan Dipatuan Kudarat, Emilio
Jacinto, Juan Luna, "GomBurZa" (collectively, Mariano Gómez, José Burgos, and
Jacinto Zamora), Melchora Aquino, and Gabriela Silang to be recognized as national
heroes on November 15, 1995, action has yet been taken on these recommendations
by the committee.
A bill filed by Congressman Rene Relampagos from Bohol in February 2014 sought,
among other things, to declare Jose Rizal as the sole Filipino national hero.According to
the bill, he was a nationalist and well known for his Philippine reforms advocacy during
the Spanish colonial era.As of January 1, 2017, the status of the bill was "Pending with
the Committee on REVISION OF LAWS since 2014-02-19". In honor of their heroic
actions, the Bangko Sentral ng Pilipinas (Central Bank of the Philippines) issues
commemorative coins.

Qualifications
According to the 1993 Technical Committee, the National Hero shall be:

∙ Those who have a concept of nation and thereafter aspire and struggle for the
nation's freedom.
∙ Those who define and contribute to a system or life of freedom and order for a
nation. Heroes are those who make the nation's constitution and laws.
∙ Heroes are those who contribute to the quality of life and destiny of a
nation. Three more criteria were added in 1995:

∙A hero is part of the people's expression. But the process of a people's

internalization of a hero's life and works takes time, with the youth forming a part of
the internalization. ∙ A hero thinks of the future, especially the future generations.

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∙ The choice of a hero involves not only the recounting of an episode or events in
history, but of the entire process that made this particular person a hero.

OTHER READINGS:

READING, UNDERSTANDING, AND APPRECIATING RIZAL

JUNE24,20184:41AMPHT
The way José Rizal is celebrated in the Philippines as a national hero finds no match in
the world. Shrines and monuments dedicated to his figure are abundant throughout the
archipelago, and his name indicates often the most prominent street or plaza in town.
Rizal is a subject in the university as it has become a symbol of Philippine patriotism.
Some historians have gained fame and money becoming eminent "Rizalistas," and I
was not surprised at all when I got to know that there is even a small group of religious
believers in Mount Banahaw called Rizalistas, who claim Rizal is the real messiah. Rizal
is the favorite among the national heroes , and the best word I find to call the relation
between Filipinos and Rizal is devotion.
Although Rizal was already esteemed as a top intellectual and writer both in the
Philippines and Spain, the making of Rizal as a national hero was a legitimate and well-
intentioned operation carried out a few decades after his cruel execution during the
American period. And the problem with having him converted into a national hero is that
it has resulted in some unexpected consequences: an exaggerated focus in his life:
what I have called "chismography"

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about Rizal, the oblivion of other world-class Filipino intellectuals – Sanciangco, De Los
Reyes, Kalaw – and a neglect of what it should be most valued: his writings.
I remember a day in class when I asked my students what they could say about Rizal,
and I was told he was a babaero (womanizer) and had many many girlfriends. "That's
why he is our role model!" one said cheerfully. I remember a student telling me she
failed in class because she forgot the color of the shirt Rizal was wearing when he was
shot. I can recall the faces of disappointment every time I bring my foreign friends to
Rizal's shrine, a reliquary-like place where you can find a long list of the professions
Rizal supposedly practiced and the list of the 14 languages he was supposed to master,
but nothing that could help to understand him.
The state of semi-divinity achieved by his figure carries other problems: "I will not
achieve what he did in 35 years. He is a genius and he liked to work hard. I admire him,
but I prefer a simple life," another student told me. Rizal has been placed on such a high
level that some young
Filipinos do not think of him anymore as a human person whose achievements could
inspire. The lack of understanding of Rizal comes, in my modest opinion, because Rizal
was a writer and suffers the irony of being a national hero in a country where most
people do not like to read. Sadly, the proliferation of monuments, shrines, and homages
have not been accompanied by a close scrutiny of his writings, which are most often
read in a very shallow and purely nationalistic way. Apart from Noli and Fili, the rest of
his abundant and rich written production is almost impossible to find in bookstores, and
if not for the outstanding efforts of another patriot – Teodoro M. Kalaw – in collecting and
editing most of his precious letters, those would not be easily available today.
The centennial of his birth moved the government in 1961 to publish most of his works in
several volumes. However, the editorial criteria was far from the rigor demanded today
in reliable editions and, most importantly, with the exception of Noli and Fili, and some
other English translations, most of the works of Rizal are still only available in a
language most Filipinos do not speak: Spanish. Even for his masterpiece, the only
critically annotated bilingual edition was published by Vibal Fundation in 2011.
I perfectly understand that renaming a square or placing a statue in a square is way
easier than publishing critical editions, but I truly believe, given the current
circumstances, that the works of

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José Rizal truly deserve it. Establishing carefully the texts, annotating it in order to make
more accessible to all kind of readers, and providing translations to the most important
Filipino languages would be an undeniable exercise of patriotism that should not be
longer delayed. No one can blame Filipinos for not reading Rizal when, in the first place,
most of his works are not easily available.
It can happen that a Filipino reader does not have the patience to read his novels, but it
could well happen that this same reader might enjoy reading his private letters or short
articles. Although Filipinos cannot access the stylish beauty of his Spanish, they could
get engaged with his rich arguments, with superb critical thinking skills, his uncommon
intellectual brightness. Admiring Rizal without understanding him is a kind of empty
nationalism and blind devotion. I do not find a better way to pay him a tribute than to
read his work and getting to understand his formidable prose and his compelling ideas.
Before being a hero, he was already a gifted writer, and Rizal, like another writer,
wanted to be read. – Rappler.com
 Jorge Mojarro has lived in the Philippines since 2009. He holds a PhD in
Philippine colonial literature, teaches Spanish language and culture at the
Instituto Cervantes de Manila, and conducts research for the University of Santo
Tomas. He is a self-proclaimed lover of Philippine gastronomy.

Link https://rappler.com/voices/imho/reading-understanding-appreciating-jose-rizal

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ACTIVITY:

Write in the cluster diagram below the values highlighted in Rizal’s life.
 A MODULE IN
RIZAL

ACTIVITY:

Public Service Announcement

Make an advocacy out of the values highlighted from Rizal’s life.

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RIZAL