NOLI ME TANGERE

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Spain, to Rizal, was a venue for realizing his dreams. He finished his studies in Madrid and this to him
was the realization of the bigger part of his ambition. His vision broadened while he was in Spain to the
point of awakening in him an understanding of human nature, sparking in him the realization that his
people needed him. It must have been this sentiment that prompted him to pursue, during the re-
organizational meeting of the Circulo-Hispano-Filipino, to be one of its activities, the publication of a
book to which all the members would contribute papers on the various aspects and conditions of
Philippines life.

"My proposal on the book," he wrote on January 2, 1884, "was unanimously approved. But afterwards
difficulties and objections were raised which seemed to me rather odd, and a number of gentlemen
stood up and refused to discuss the matter any further. In view of this I decided not to press it any
longer, feeling that it was impossible to count on general support…"

"Fortunately," writes one of Rizal’s biographers, the anthology, if we may call it that, was never written.
Instead, the next year, Pedro Paterno published his Ninay, a novel sub-titled Costumbres filipinas
(Philippines Customs), thus partly fulfilling the original purpose of Rizal’s plan. He himself (Rizal), as we
have seen, had ‘put aside his pen’ in deference to the wishes of his parents.

But the idea of writing a novel himself must have grown on him. It would be no poem to forgotten after
a year, no essay in a review of scant circulation, no speech that passed in the night, but a long and
serious work on which he might labor, exercising his mind and hand, without troubling his mother’s
sleep. He would call it Noli Me Tangere; the Latin echo of the Spoliarium is not without significance. He
seems to have told no one in his family about his grand design; it is not mentioned in his
correspondence until the book is well-nigh completed. But the other expatriates knew what he was
doing; later, when Pastells was blaming the Noli on the influence of German Protestants, he would call
his compatriots to witness that he had written half of the novel in Madrid a fourth part in Paris, and
only the remainder in Germany.

"From the first," writes Leon Ma. Guerrero, Rizal was haunted by the fear that his novel would never
find its way into print, that it would remain unread. He had little enough money for his own needs, let
alone the cost of the Noli’s publication… Characteristically, Rizal would not hear of asking his friends for
help. He did not want to compromise them.

Viola insisted on lending him the money (P300 for 2,000 copies); Rizal at first demurred… Finally Rizal
gave in and the novel went to press. The proofs were delivered daily, and one day the messenger,
according to Viola, took it upon himself to warn the author that if he ever returned to the Philippines he
would lose his head. Rizal was too enthralled by seeing his work in print to do more than smile.

The printing apparently took considerably less time than the original estimate of five months for Viola
did not arrive in Berlin until December and by the 21st March 1887, Rizal was already sending
Blumentritt a copy of "my first book."

Rizal, himself, describing the nature of the Noli Me Tangere to his friend Blumentritt, wrote, "The Novel
is the first impartial and bold account of the life of the tagalogs. The Filipinos will find in it the history of
the last ten years…"

Criticism and attacks against the Noli and its author came from all quarters. An anonymous letter
signed "A Friar" and sent to Rizal, dated February 15, 1888, says in part: "How ungrateful you are… If
you, or for that matter all your men, think you have a grievance, then challenge us and we shall pick
up the gauntlet, for we are not cowards like you, which is not to say that a hidden hand will not put an
end to your life."

A special committee of the faculty of the University of Santo Tomas, at the request of the Archbishop
Pedro Payo, found and condemned the novel as heretical, impious, and scandalous in its religious
aspect, and unpatriotic, subversive of public order and harmful to the Spanish government and its
administration of theses islands in its political aspect.

On December 28, 1887, Fray Salvador Font, the cura of Tondo and chairman of the Permanent
Commission of Censorship composed of laymen and ordered that the circulation of this pernicious
book" be absolutely prohibited.

Not content, Font caused the circulation of copies of the prohibition, an act which brought an effect
contrary to what he desired. Instead of what he expected, the negative publicity awakened more the
curiosity of the people who managed to get copies of the book.

Assisting Father Font in his aim to discredit the Noli was an Augustinian friar by the name of Jose
Rodriguez. In a pamphlet entitled Caiingat Cayo (Beware). Fr. Rodriguez warned the people that in
reading the book they "commit mortal sin," considering that it was full of heresy.

As far as Madrid, there was furor over the Noli, as evidenced by an article which bitterly criticized the
novel published in a Madrid newspaper in January, 1890, and written by one Vicente Barrantes. In like
manner, a member of the Senate in the Spanish Cortes assailed the novel as "anti-Catholic, Protestant,
socialistic."

It is well to note that not detractors alone visibly reacted to the effects of the Noli. For if there were
bitter critics, another group composed of staunch defenders found every reason to justify its publication
and circulation to the greatest number of Filipinos. For instance, Marcelo H. Del Pilar, cleverly writing
under an assumed name Dolores Manapat, successfully circulated a publication that negated the effect
of Father Rodriguez’ Caiingat Cayo, Del Pilar’s piece was entitled Caiigat Cayo (Be Slippery as an Eel).
Deceiving similar in format to Rodriguez’ Caiingat Cayo, the people were readily "misled" into getting
not a copy o Rodriguez’ piece but Del Pillar’s.

The Noli Me Tangere found another staunch defender in the person of a Catholic theologian of the
Manila Cathedral, in Father Vicente Garcia. Under the pen-name Justo Desiderio Magalang. Father
Garcia wrote a very scholarly defense of the Noli, claiming among other things that Rizal cannot be an
ignorant man, being the product of Spanish officials and corrupt friars; he himself who had warned the
people of committing mortal sin if they read the novel had therefore committed such sin for he has
read the novel.

Consequently, realizing how much the Noli had awakened his countrymen, to the point of defending his
novel, Rizal said: "Now I die content."

Fittingly, Rizal found it a timely and effective gesture to dedicate his novel to the country of his people
whose experiences and sufferings he wrote about, sufferings which he brought to light in an effort to
awaken his countrymen to the truths that had long remained unspoken, although not totally unheard
of.

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Sinimulang sulatin ni Dr. Jose P. Rizal ang mga unang bahagi ng "Noli Me Tangere" noong 1884 sa Madrid
noong siya ay nag-aaral pa ng medisina. Nang makatapos ng pag-aaral, nagtungo siya sa Paris at doon
ipinagpatuloy ang pagsusulat nito. At sa Berlin natapos ni Rizal ang huling bahagi ng nobela.

Ang pagsusulat ng "Noli Me Tangere" ay bunga ng pagbasa ni Rizal sa "Uncle Tom's Cabin" ni Harriet Beacher
Stowe, na pumapaksa sa kasaysayan ng mga aliping Negro sa kamay ng mga panginoong putting Amerikano.
Inilarawan dito ang iba't ibang kalupitan at pagmamalabis ng mga Puti sa Itim. Inihambing niya ito sa
kapalarang sinapit ng mga Pilipino sa kamay ng mga Kastila.

Sa simula, binalak ni Rizal na ang bawat bahagi ng nobela ay ipasulat sa ilan niyang kababayan na nakababatid
sa uri ng lipunan sa Pilipinas at yaon ay pagsasama-samahin niyang upang maging nobela. Ngunit hindi ito
nagkaroon ng katuparan, kaya sa harap ng kabiguang ito, sinarili niya ang pagsulat nang walang katulong.
Ipinaliwanag ni Rizal sa kanyang liham sa matalik niyang kaibigang si Dr. Ferdinand Blumentritt ang mga
dahilan kung bakit niya isinulat ang "Noli." Ang lahat ng mga ito ay maliwanag na inilarawan sa mga kabanata
ng nobela.

Ang pamagat ng "Noli Me Tangere" ay salitang Latin na ang ibig sabihin sa Tagalog ay "Huwag Mo Akong
Salingin" na hango sa Ebanghelyo ni San Juan Bautista. Itinulad niya ito sa isang bulok sa lipunan na
nagpapahirap sa buhay ng isang tao.

Mga Tauhan

• Crisostomo Ibarra Matalik na kaagaw ng kura sa kapangyarihan sa San

Binatang nag-aral sa Europa; nangarap na Diego
makapagpatayo ng paaralan upang matiyak ang
magandang kinabukasan ng mga kabataan ng San • Donya Victorina
Diego. Babaing nagpapanggap na mestisang Kastila kung
kaya abut-abot ang kolorete sa mukha at maling
• Elias pangangastila.
Piloto at magsasakang tumulong kay Ibarra para
makilala ang kanyang bayan at ang mga suliranin nito. • Donya Consolacion
Napangasawa ng alperes; dating labandera na may
• Kapitan Tiyago malaswang bibig at pag-uugali.
Mangangalakal na tiga-Binondo; ama-amahan ni
Maria Clara. • Don Tiburcio de Espadaña
Isang pilay at bungal na Kastilang napadpad sa
• Padre Damaso Pilipinas sa paghahanap ng magandang kapalaran;
Isang kurang Pransiskano na napalipat ng ibang napangasawa ni Donya Victorina.
parokya matapos maglingkod ng matagal na panahon
sa San Diego. • Linares
Malayong pamangkin ni Don Tiburcio at pinsan ng
• Padre Salvi inaanak ni Padre Damaso na napili niya para
Kurang pumalit kay Padre Damaso, nagkaroon ng mapangasawa ni Maria Clara.
lihim na pagtatangi kay Maria Clara.
• Don Filipo
• Maria Clara Tinyente mayor na mahilig magbasa na Latin; ama ni
Mayuming kasintahan ni Crisostomo; mutya ng San Sinang
Diego na inihimatong anak ng kanyang ina na si Doña
Pia Alba kay Padre Damaso • Señor Nol Juan
Namahala ng mga gawain sa pagpapatayo ng paaralan.
• Pilosopo Tasyo
Maalam na matandang tagapayo ng marurunong na • Lucas
mamamayan ng San Diego. Taong madilaw na gumawa ng kalong ginamit sa di-
natuloy na pagpatay kay Ibarra.
• Sisa
Isang masintahing ina na ang tanging kasalanan ay ang • Tarsilo at Bruno
pagkakaroon ng asawang pabaya at malupit. Magkapatid na ang ama ay napatay sa palo ng mga
Kastila.
• Basilio at Crispin
Magkapatid na anak ni Sisa; sakristan at tagatugtog ng • Tiya Isabel
kampana sa simbahan ng San Diego. Hipag ni Kapitan Tiago na tumulong sa pagpapalaki
kay Maria Clara.
• Alperes
• Donya Pia
Masimbahing ina ni Maria Clara na namatay matapos
na kaagad na siya'y maisilang. • Kapitan Basilio
Ilan sa mga kapitan ng bayan sa San Diego Kapitan
• Iday, Sinang, Victoria,at Andeng Tinong at Kapitan Valentin
Mga kaibigan ni Maria Clara sa San Diego
• Tinyente Guevarra
• Kapitan-Heneral Isang matapat na tinyente ng mga guwardiya sibil na
Pinakamakapangyarihan sa Pilipinas; lumakad na nagsalaysay kay Ibarra ng tungkol sa kasawiang
maalisan ng pagka-ekskomunyon si Ibarra. sinapit ng kanyang ama.

• Don Rafael Ibarra • Kapitana Maria

Ama ni Crisostomo; nakainggitan nang labis ni Padre Tanging babaing makabayan na pumapanig sa
Damaso dahilan sa yaman kung kaya nataguriang pagtatanggol ni Ibarra sa alaala ng ama.
erehe.
• Padre Sibyla
• Don Saturnino Paring Agustino na lihim na sumusubaybay sa mga
Nuno ni Crisostomo; naging dahilan ng kasawian ng kilos ni Ibarra.
nuno ni Elias.
• Albino
• Mang Pablo Dating seminarista na nakasama sa piknik sa lawa.
Pinuno ng mga tulisan na ibig tulungan ni Elias.

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Buod

Pagkatapos ng pitong taong pag-aaral sa Europa ay bumalik sa Pilipinas ang binatang si Juan Crisostomo
Ibarra. Dahil dito’y naghandog ng piging si Kapitan Tiyago kung saan inanyayahan niya ang ilang kilalang tao
sa kanilang lugar. Sa piging ay hinamak ni Padre Damaso si Ibarra ngunit sa halip na patulan ay magalang na
lamang itong nagpaalam sa kadahilanang siya ay may mahalaga pang lalakarin.

Si Ibarra ay may magandang kasintahan, siya si Maria Clara na anak-anakan ni Kapitan Tiyago. Dinalaw
ni Ibarra ang dalaga kinabukasan pagkatapos ng piging. Inalala nila ang kanilang pagmamahalan at maging ang
mga lumang liham bago pa mag-aral sa Europa si Ibarra ay muling binasa ni Maria Clara.

Sa daan bago umuwi si Ibarra ay inilahad ni Tinyente Guevarra ang sinapit ng ama ng binata na si Don
Rafael Ibarra na noon ay isang taon nang namayapa. Ayon sa Tinyente, pinaratangan ni Padre Damaso si Don
Rafael na isang Erehe at Pilibustero dahil hindi umano ito nagsisimba at nangungumpisal. Nangyari ang lahat ng
ito matapos ipagtanggol ni Don Rafael ang isang bata sa kamay ng isang kubrador na aksidenteng nabagok ang
ulo kaya namatay. Dahil sa pangyayaring iyon ay nagkaroon ng imbestigasyon habang nakakulong ang Don.
Nagsilabas din ang ilan sa mga lihim na kaaway ni Don Rafael at pinaratangan pa ng kung anu-ano.

Labis na naapektuhan ang kanyang ama sa mga pangyayaring iyon kaya naman habang nakakulong, siya
ay nagkasakit at iyon ang naging dahilan ng kanyang kamatayan. Di pa nakuntento si Padre Damaso at
ipinahukay ang labi ni Don Rafael upang ipalipat sa libingan ng mga Instik. Dahil sa malakas na ulan ng
panahong iyon, sa halip na mapalipat ay itinapon n lamang ang bangkay sa lawa. Imbes na maghiganti,
ipinagpatuloy ni Ibarra ang nasimulan ng kanyang ama. Nagpatayo siya ng paaralan sa tulong ni Nol Juan.
Noong babasbasan na ang paaralan ay muntikan ng mapatay si Ibarra kung hindi lamang siya nailigtas ni Elias.
Sa halip na si Ibarra ay ang taong binayaran ng lihim na kaaway ng binata ang siyang namatay. Muling
pinasaringan ni Padre Damaso ang binata. Hindi na sana ito papansinin ni Ibarra ngunit ng kanyang ama na ang
hinahamak nito ay ‘di siya nakapagpigil at tinangkang sasaksakin ang pari. Napigilan lamang siya ng
kasintahang si Maria Clara. Dahil sa pangyayaring iyon ay itiniwalag ng Arsobispo sa simbahang katoliko si
Ibarra.
 Sinamantala ni Padre Damaso ang pangyayaring iyon at iniutos sa ama-amahan ni Maria Clara na huwag
ituloy ang pagpapakasal ng dalaga kay Ibarra. Sa halip ay kay Linares na isang binatang Kastila umano ipakasal
ang dalaga. Dahil sa tulong ng Kapitan Heneral ay napawalang-bisa ang pagka-eskomulgado ni Ibarra at muli
siyang tinanggap sa simbahan. Ngunit, sa di naasahang pagkakataon ay muli siyang hinuli at ikinulong dahil
naparatangan siyang nanguna umano sa pagsalakay sa kuwartel.

Habang ginaganap ang handaan sa bahay ni Kapitan Tiyago para sa kasunduang pagpapakasal nina
Linares at Maria Clara ay nakatakas si Ibarra sa tulong ng kanyang kaibigan na si Elias. Bago tuluyang tumakas
ay nagkaroon ng pagkakataong makapag-usap ng lihim sina Ibarra at Maria. Isinumbat niya sa dalaga ang liham
na ginamit ng hukuman laban sa kanya ngunit mariin itong itinanggi ni Maria. Aniya’y inagaw lang umano sa
kanya ang liham ng binata kapalit ng liham ng kanyang ina na nagsasabi na si Padre Damaso ang tunay niyang
ama. Dagdag pa ng dalaga, kaya daw umano siya magpapakasal kay Linares ay para sa dangal ng kanyang ina.
Ngunit ang pagmamahal niya kay Ibarra ay di magbabago kailanman.

Pagkatapos nito’y tumakas na si Ibarra sa tulong ni Elias. Sumakay sila sa bangka at tinunton ang Ilog Pasig
hanggang makarating sa Lawa ng Bay. Pinahiga ni Elias si Ibarra at tinabunan ng damo. Ngunit naabutan sila ng
tumutugis sa kanila. Naisip ni Elias na iligaw ang mga humahabol sa kanila. Pagkaraan ay lumundag siya sa
tubig at inakala ng mga humahabol sa kanila na ang lumundag ay si Ibarra. Pinagbabaril si Elias hanggang sa
ang tubig ay magkulay dugo. Nabatid ni Maria Clara ang diumano’y pagkamatay ni Ibarra. Nalungkot siya at
nawalan ng pag-asa kaya hiniling niya kay Padre Damaso na ipasok na lang siya sa kumbento dahil kung hindi
ay wawakasan na lamang niya ang kanyang buhay. Natunton ni Elias ang maalamat na gubat ng mga Ibarra. Dito
ay nakita niya si Basilio at ang kanyang walang buhay na ina na si Sisa. Noche Buena na noon samantalang si
Elias ay sugatan at hinang-hina. Bago pa siya nalagutan ng hininga ay nasabi niya na kung hindi man daw niya
makita ang bukang-liwayway sa sariling bayan, sa mga mapalad, huwag lamang daw limutin nang ganap ang
mga nasawi sa dilim ng gabi. Iyon ang huling mga salitang lumabas sa bibig ni Elias.

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Book cover Symbolism

Upper Triangle – present situation - it also sheds light to the text of the manuscript

Silhouette of a Filipina Sunflower

- believed to be Maria Clara or as the "Inang Bayan" - it symbolizes a new beginning
to whom Rizal dictates the novel - it is compared to the happiness of which appears to
be always bowing down
Cross/Crucifix
- represents the Catholic faith as it rises above Inang Lower Triangle – current situations
Bayan and Filipinos (shows dominance)
- it also symbolizes sufferings and death Feet
- it symbolizes the power of the friars
Pomelo Blossoms & Laurel Leaves - it is placed on the base of the triangle (foundation)
- they represent faith, honor and fidelity, which are the because without friars, the Filipinos cannot stand on
values Rizal aspires to be embodied by Filipinos their own
- pomelos are used to scent their air commonly during
prayers and cleansing rituals Shoes
- laurel leaves are used as crowns during Greek - it represents wealth
Olympics for honoring the best - it is also the footprints left by friars in teaching
Catholicism
Burning Torch
- refers to the Olympic torch Hairy Legs
- pertains to the awakening of Filipino consciousness - it symbolizes the Legend of the Wolf
- the wolf shape shifts just like how friars hide their
true nature and character Chain
- it symbolizes slavery and imprisonment
Helmet of a Guardia Civil
- it represents the arrogance of those in authority Rizal's Signature
- it shows that Rizal experienced and witnessed the ills
Whip and abuses that happened during his time
- it represents the abuses and cruelties done by the
Spaniards and friars as depicted in the novel Bamboo Stalks
- it represents Filipino resiliency
Flogs (Suplina) - despite the sufferings, Filipinos can still stand tall
- it is used for self-flagellation and firm
- just like the whip, this also symbolizes the cruelties
of the Guardia Civil