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LEARNING PACKET 3: THE LIFE AND WORKS OF RIZAL

UNIT 3: RIZAL’S ANNOTATION OF MORGA’S

SUCESOS DE LAS ISLAS FILIPINAS AND RIZAL’S NOVELS

3.0 Learning Outcomes

a. Analyze Rizal’s ideas on how to rewrite Philippine history

b. Compare and contrast Rizal and Morga’s different views about Filipinos and
Philippine Culture
c. Appraise important characters in the novel and what they represent
d. Examine the present Philippine situation through the examples mentioned in
the Noli
e. Compare and Contrast the characters, plot, and theme the Noli and the El Fili
f. Value the role of the youth in the development of future of society

3.1 Introduction

This learning material will focus on Rizal’s novels – Noli Me Tangere and El
Filibusterismo – as well as Antonio de Morga’s annotation of Sucesos de las Islas
Filipinas.
This learning packer will give the students an understanding about the
inherent themes in Morga’s work and how they were countered by Rizal. Moreover,
this will provide insights to students in differentiating Rizal’s perspectives from that
of Morga’s as well as analyzing Rizal’s viewpoint in rewriting Philippine history
following the larger context of Philippine historiography.
The novels of Rizal represent his earnest desire of exposing the evils in the
Spanish colonial government and consequently of emancipation. Noli Me Tangere
and El Filibusterismo are the most popular works of Rizal, of the many. These consist
of themes radical in nature, which made the Spanish authorities impose a ban on
their circulation in the country. Both accounts are narratives of abuse and struggles
created by the power-relations between the colonizers and the colonized.

3.2 Discussion and Assessment

3.2.1 Rizal’s Annotation of Morga’s Sucesos De Las Islas Filipinas

3.2.1.1 Who is Dr. Antonio de Morga?

Dr. Antonio de Morga, a Spanish lawyer and historian, was born in 1559 in Seville,
Spain. He graduated from the University of Salamanca in 1574, earned his doctorate
in Canon Law by 1578, and briefly after he taught, studied Civil Law. He became a
part of the government in 1580 and was later in 1593 hailed as the Lieutenant
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Governor of Manila, the second highest position in a colony next to the Governor
General. He soon assumed the post of oidor or judge in the Audiencia.

Sucesos De Las Islas Filipinas has long gained popularity and recognition in the
area about Spanish colonial venture in Asia. It is a first-hand account about history
of the Philippine Islands, in particular its social, political, and economic aspect. The
work has been published in 1609, in Mexico, and has since been re-edited on several
occasions.

Morga’s publication is based upon the observations and personal experiences

of Morga supplemented with his documentation and interview of the events’ eye-
witnesses. As a matter of fact, this work of his is considered to be the first history of
Spanish Philippines ever written by a layman, since almost all historical accounts in
the Spanish era have been written by the friars themselves or religious chroniclers.
The book received praises throughout time and was even plagiarized by
contemporary writers. It seems to have provided a narrative in understanding the
Filipinos’ native culture.

From previous discussions, while Antonio Pigafetta’s writing about the first
men who traversed the world was detailed in description and closer to the point of
Spain-Philippines contact but his choice of Morga from among other historical
accounts of the Philippines reeks of another equally important reasons: the original
book was rare; Morga was a layman not a religious chronicler; Rizal felt Morga is
“objective” apart from the stories of religious writers mostly composed of miracles;
he was more sympathetic to the Filipino natives, indios; and Morga was not only an
eyewitness but also an active participant in the events he narrates.

3.2.1.2 What is Sucesos De Las Islas Filipinas?

Sucesos De Las Islas Filipinas (Events in the Philippine Islands) is one of the
most important works of Dr. Antonio de Morga about the Philippines during the
Spanish colonization, published in Mexico in 1609. The book narrates the history of
wars, intrigues, diplomacy and evangelization of the Philippines in a somewhat
disjointed way.

Sucesos De Las Islas Filipinas has several chapters which follow:

1. Of the first discoveries of the Eastern islands.

2. Of the government of Dr. Francisco de Sande
3. Of the government of don Gonzalo Ronquillo
de Peňalosa
4. Of the government of Dr. Santiago de Vera.
5. Of the government of Gomes Perez
Dasmariňas.
6. Of the government of don Francisco Tello
7. Of the government of don Pedro de Acuňa
8. An account of the Philippine Islands
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The first seven chapters primarily talk about the political events in the country under
several leaders. But pertinent to the topic at hand, this discussion will focus on the
last chapter of the work which, interestingly, gives a narrative about the pre-
Hispanic Filipinos, the indios, at the Spanish contact.

Like Antonio Pigafetta’s account, Morga’s account also provides a detailed

description about the Philippine islands, from geographical positions to the cultural
practices of people therein. The work suggests that the first island which the
Spaniards conquered and settled was Sebu, whose people are fond of having tattoos
on their body. The chapter went further describing the island of Luzon, where the
colonial government has been installed, including the temperature felt in the areas.

This island of Luzon, from the point or head by which the Philippine islands
are entered by the channel of Capul, which is in thirteen degrees and a half north
latitude, to the other extremity in the province of Cagayan, which they call the cape
of the Boxeador, opposite China in twenty degrees, is more than two hundred
leagues in length. In some parts its width is much narrower than the others;
especially in the middle the island is so narrow, that from sea to sea there are less
than thirty leagues. The whole island is of more than four hundred leagues’
circumference.

The temperature of this island is not one only; on the contrary there is
much variety in different parts and provinces of it. The head and beginning of the
island near the channel, is temperate in the interior, though the sea-shores are hot;
and where the city of Manila is built, the site is hot from being low and near the sea;
but in the neighborhood, not far from the city, there are lands and towns which are
much cooler, where the heat is not disagreeable: the same is the case at the other
extremity of the island, opposite to China and Cagayan. The seasons of the year of
winter and summer are the reverse of what they are in Europe, because usually in all
the islands the rains are from the month of June till that of September, with many
heavy showers, whirlwinds, and storms by sea and land ; and the summer is from
October till the whole of May, with a serene sky and calms at sea ; though in some
provinces the winter and the rains begin earlier than in others, and in those of
Cagayan, winter and summer are almost similar, and fall at the same time as in
Spain.

The descriptions provided in the work of Morga points exactly to Philippines as a

tropical country. The natives of the island were said to have “middling stature…the
colour of boiled quinces, well featured, both men and women, the hair very black,
scanty beard, of a clever disposition for anything they undertake, sharp and choleric,
and resolute.” Furthermore, observations of the author also emphasize how people
were engaged in labour, gains, fishing, trade and navigation by sea as a means for
them to live.

The other parts of Luzon were also said to have such characteristics but they were
described to be more aggressive or “barbaric” since they do not have permanent
settlement, go in troops to the mountains, no security and are inclined to committing
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acts of murder and other violent acts as a response to an opportunity or necessity

demands. In political terms, this period reeks of what ancient philosophers term as
the “state of nature”, a condition of human beings before or without political
associations with the absence of rules to guide individuals’ conduct.

Morga also took note of the costumes and dresses worn by the inhabitants of Luzon
which:

… usually consisted of, for men, coats of cangan without collars, sewed
together in front, with short sleeves, coming a little below the waist, some blue,
others black, and a few of colours for the chief men, these they call chininas ; and a
coloured wrapper folded at the waist and between the legs, so as to cover their
middles, and half-way down the thigh, what they call bahaques; their legs bare, and
the feet unshod, the head uncovered, and a narrow cloth wrapped round it with
which they bind the forehead and temples, called potong. Chains of gold wound
round the neck, worked like spun wax, and with links in our fashion, some larger
than others. Bracelets on the arms, which they call calombigas made of gold, very
thick and of different patterns ; and some with strings of stones, cornelians and
agates, and others blue, and white stones which are much esteemed amongst them.
And for garters on their legs, some strings of these stones, and some cords pitched
and black wound round many times.

From the words above, it shows how the pre-colonial culture was rich especially in
terms of the people’s clothing. The way they wear fabric in their body is reflective of
the kind of climate the country has. Even this has also been reduced by Europeans as
a practice of barbarians. Further, Morga also notes of the same in a different province
saying:

In one province which they call the Zambals they wear the front half of their
head shaved, and on the skull a great lock of loose hair. The women in the whole of
this island wear little frocks with sleeves of the same stuffs, and of all colours, which
they call varos; without shifts, but some white cotton wraps folded from the waist
downwards to the feet; and other coloured garments fitting the body like cloaks,
which are very graceful. The great ladies wear crimson, and some silk and other
stuffs woven with gold, and edged with fringes and other ornaments. Many gold
chains round the neck, calombigas (bracelets) on the wrists and thick earrings of gold
in the ears, rings on the fingers of gold and precious stones. The hair is black, and
tied gracefully with a knot on the back of the head. Since the Spaniards are in the
country many Indians do not wear bahaques (waist cloths) but wide drawers of the
same stuffs and wrappers, and hats on their heads. The chiefs wore braids of beaten
gold, and of various workmanship, and used shoes; the great ladies also were
daintily shod many of them with shoes of velvet, embroidered with gold, and white
robes like petticoats.

Men and women, and especially the great people, are very cleanly and
elegant in their persons and dress, and of a goodly mien and grace; they take great
care of their hair, rejoicing in its being very black; they wash it with the boiled rind of
a tree, which they call gogo, and they anoint it with oil of sesame prepared with
musk, and other perfumes. All take much care of their teeth, and from tender age
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they file and make them of equal size, with stones and instruments, and they give
them a black colour, which is perpetual, and which they preserve till they are very
old, although it makes them ugly to look at.

People back then generally bathe themselves in rivers and creeks. When a child is
born, he/she is also immediately bathed in the same with his/her mother. Women
are accustomed to works at home like sewing, preparing food for their meals and
other victuals, and in general take care of the houses and rear their children. Men, on
the other hand, attend to labors of the field, their fisheries, voyages and gains. Both
husbands and wives are not chaste, even tolerant of adultery and/or infidelity.
However, with Spaniards in the picture, at times, adulterers are killed.

At normal days, people used to eat their native food and drinks. Morga tells us that:

Their ordinary food is rice, ground in wooden mortars, and boiled, which is
called morisqueta, this is the ordinary bread of all the country, boiled fish, of which
there is great abundance, and flesh of swine, deer, and wild buffaloes, which they
call carabaos. They prefer the taste of meat and fish, when it has begun to spoil and
stink. They also eat boiled camotes, which are sweet potatoes, French beans, quilites,
and other vegetables, all sorts of plantains, guavas, pine-apples, custard-apples,
oranges of various sorts, and other kinds of fruits and vegetables in which the
country abounds.

What is used for drink is a wine made from the tops of cocoa-nut palms and
nipal trees, of which there is great abundance, and they are grown and cultivated like
vines, though with less labour and tillage. When the sap' is taken from the palm, they
distil it in retorts with their little stoves and instruments, of a greater or less strength,
and it becomes spirits, and this is drunk in all the islands, and it is a very clear wine,
like water, but strong and dry; and if it is used with moderation it is medicinal for
the stomach, and against colds and all rheums; and mixed with wine of Spain it
makes a sweet liquor, very wholesome and well tasted.

Wines are usually seen in special occasions, gatherings or celebrations like feasts,
marriages, and meetings, among others. People have them with songs to make the
experience worthwhile.

Morga also noticed the weapons that natives use for protection and security. He
claimed in his book that:

The weapons of these people are, in some provinces, bows and arrows; but in
general throughout the isles they use lances with well-made blades of a middling
size, and shields of light wood, with their handles fixed on the inside, which cover
them from head to foot, which they call carasas. At the waist, a dagger four inches
wide, the blade ending in a point, and a third of a yard in length, the hilt of gold or
ivory, the pommel open with two cross-bars or projections, without any other guard:
they are called bararaos, and are two-edged, in sheaths of wood or buffalo horn,
elegantly worked. With these they strike with the point, but more usually with the
edge. They are very dexterous, when they reach their adversary, if they lay hold of
his hair with one hand, with the other they at one blow cut off his head with the
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bararao, and carry it away; for afterwards they keep them hung up in their houses,
where they can be seen, which they do ostentatiously, in order to be considered as
valiant men, and as men who have avenged themselves of their injuries on their
enemies.

These arms were used by the natives to defend themselves from foreign intrusions.
However, they were not as fine as that of the Spaniards. Alongside this are canoes,
or boats and ships of any kind, which they used as a means of transportation made
up of woods from trees. They have different sizes and the islanders know how to
row and manage them.

Trees are anywhere in the island, from the mountains to the seashores. There is a
great abundance of timber which is good for building houses and buildings, and
construction of ships in various sizes. There are also a number of fruit trees where
people rely for food. These include “sanctores, mabolos, tamarinds, jack fruit,
custard apples, papaws, guavas, and many orange trees in all parts of different
kinds, large and small, sweet and sour, citrons and lemons, plantains of ten or
twelve varieties, very wholesome and savoury, many cocoa-nut palm trees of good
taste, from which they make wine, and a common sort of oil, very medicinal for
wounds, and other wild palms on the mountains, which do not give cocoa nuts,
(among others)…”

Meanwhile, the meats that the natives usually eat include swine flesh, cows, geese,
swans, ducks, tame pigeons of which mostly are from China. There are also deers,
wild boars, porcupines, buffaloes which they call cararaos, and goats. There were
neither horses nor mares until the Spaniards brought them from China. Fowls and
field birds are of great abundance. There were doves, woodpigeons, and birds which
look like quails and which they call poros. There were also wild cocks and hens.
There are peacocks, rabbits, and hares but they have been turned out by wild
animals such as cats and foxes, badgers, and greater and smaller rats, of which there
are great numbers in the country, and other land animals.

To note, there is an innumerable quantity of monkeys in the island. There are also
parrots, serpents, and some slender. In the rivers and creeks are crocodiles and a
variety of fishes - good sardines, congers, sea bream, which they call bacoco, dace,
skate, bicudas and tanguingues, soles, plantanos and taraquitos, needle-fish,
dorados, eels, large oysters, mussels, parcebes, crabs, shrimps, sea spiders, center
fish, and all sorts of shell fish, shad, white fish. To be exact, the island has a diverse
flora and fauna from which people depend heavily in order to survive.

Other parts of the country also exemplify the same abundance in resources as he
uttered:

In the isle of Mindanao, in the province and river of Butuan, which is pacified
and committed to the Spaniards, the natives have another means of gain, bringing
much profit, for there are many civet cats, though smaller than those of Guinea; they
obtain the civet and barter it. They do this easily, for when there is no moon they go
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out to hunt them with nets, and catch many cats, and taking the civet from them,
they let them go again. They also take a few and put them in cages, and soil them in
the islands at low prices.

The islands of Bisayas, also called Pintados, which are many and are thickly peopled
with natives include places like Leite, Ybabao, Camar, Bohol, the isle of Negros,
Sebu, Panay, Cuyo, and Calamianes. Inhabitants of these places were said to be of
good disposition, more well-conditioned, and of more noble conduct than the
natives of Luzon. Furthermore, people of these places are elaborately described as:

They are different from them in their hair, which the men wear cut in a cue,
like the ancient Spanish fashion, and their bodies painted with many designs,
without touching the face. They wear very large earrings in their ears of gold and
ivory, and bracelets of the same material; head-dresses twisted round their heads,
very hollow like turbans, with graceful knots, and much striped with gold ; jackets
with tight sleeves, without collars, with skirts half way down the leg, fastened in
front, of medrinaque and coloured silks. They do not wear shirts nor drawers, but
bahaques (waist cloths) of many folds, so that their middles are covered when they
take off the jackets and skirts. The women are good looking and pleasing, very
elegant, and slow in their gait, their hair black and long, and tied up on the head;
their wrappers are twisted round the waist, and hang down over them; they are of all
colours, and their jackets of the same, without collars. They all go, men and women,
without cloaks or other covering, and barefoot, with much adorning of gold chains,
earrings, and wrought bracelets.

These same people use long knives, lances, and shields. They are inclined to works
in the agriculture sector, are skillful in navigation, and are eager for war and
expeditions, on account of the pillage and captures, which they call Mangubas,
which is the same as to go out to rob.

The language of the all the Pintados and Bisayas is one and the same which unites
them and makes them understand one another – from speaking to writing in
characters and letters, mostly resembling those of the Arabs. Mostly, they used to
write on the leaves and trees and canes, upon the bark. Luzon and its neighboring
islands somehow had a very different one. Unlike the Pintados and Bisayas, places
in Luzon do not have the same
language. Cagayans have their
own, those in Ylocos another.
Zambals have their own as well,
while Pampangos have
something different from the
others. Those in the province of
Manila have a language
described by Morga to be very
abundant and copious, one
which bears elegance and is not
difficult to learn. People of Luzon
also write very well, with
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characters something like Greek and Arabic which are in all fifteen; three vowels,
twelve consonants and they one and all with points and commas combine and
signify whatever it is wished to write, as easily as the Spanish alphabet.

Houses and dwellings of all natives are usually founded upon posts and piles,
elevated, with small rooms and low roofs covered with palm leaves. At the bottom,
they are fenced with stakes and canes, inside which they rear their fowl and animals,
and sift and pound their rice. The ascent into the house is possible by means of
ladders made from bamboos. On the internal are some adorning, galleries and
furniture which collectively they call bahandin.
As to how the islands are organized, Morga has this to say:

In all these isles, there were neither kings nor rulers who governed them,
after the manner of other kingdoms and provinces; but in each island and province,
the natives recognized many of their number as chiefs, some greater than others, and
each one with his partizans and subjects divided into quarters and families, and they
obeyed and respected them; some of these chiefs maintained friendship and
correspondence with others, and at times wars and disputes.

These chiefdoms and lordships were inherited by filiation and succession

from father to son, and their descendants; and in default of them, the brothers and
collaterals succeeded. Their duty was to rule and govern their subjects and partizans,
and assist them in their wants and necessities; and what they received from their
subjects was, to be greatly respected and venerated by them, and served in their
wars, navigation, and labours of tillage and fishery, and the construction of their
houses, which they always came to assist in, when they were summoned by their
chief, with great punctuality. They also paid them tributes of the fruits which they
gathered in, which they called buiz, some giving more, others less ; the descendants
of the chiefs and their kinsmen, were respected in the same manner, although they
had not inherited the lordship, all these being esteemed as nobles, and persons
exempt from the services of the other plebeians, who were named Timaguas. The
same nobility and chiefship was preserved amongst the women, as amongst the men,
and when any of these chiefs was more spirited than others, in war or in other
occasions, such an one brought round him a larger number of partizans and of men,
and by him the others were governed, even though they were chiefs also: they
retained in their own hands, however, the lordship and special government of their
own party, which amongst them is named barangai, having datos (chiefs) and other
special messengers who attend to the administration of the barangay.

This is very clear how early communities were formed on the basis of kinship, from
one family to a larger group of them called clan. The type of leadership back then
was dubbed to be personalist since the relationship of the ruler to his constituency is
built upon the idea of family ties. However, the leader stands over and above his
subjects. This power is emphasized in the account in which Morga claims that:

The supremacy which these chiefs had over the men of their barangay, was so
great, that they held them as subjects, for good and evil treatment, and disposed of
their persons, children, and property at their will, without opposition, and without
having to give an account to any one ; and for small causes of anger, and on trifling
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occasions they killed and wounded them, and reduced them to slavery; and it has
happened, that for having passed in front of the chiefs whilst they were bathing in
the river, or for having raised the eyes to look at them disrespectfully, or for other
similar causes, that these subjects have been made slaves of for ever.

Furthermore, in cases where there are differences or disputes, laws are in store in
order to provide resolution. In the book, it says that:

Whenever any of the natives had suits or differences with others, in matters
of property and interests, or with respect to injuries and damage done to their
persons, ancients of the same faction were named, who heard them, the parties being
present; and if proofs were to be presented they brought there their witnesses, and
according to what appeared, they at once judged the cause, in accordance with what
had been the usage of their predecessors on similar occasions: and that decision was
observed and executed without other reply or delay.

The same applies for all islands and the laws are in no way codified. Although there
are customs which differ from one island to another, apparently, they agree and
were in conformity in most things.

There were three social classes present during the period and this serves as basis for
the division in the republic: (1) nobles, who have already been spoken of; (2) t he
Timaguas, (pro-nounced as Timawa), who are the same as plebeians; and, (3) slaves,
belonging to both the nobles and the Timaguas. The slaves are of different footings.
There are some in entire servitude and slavery called Saguiguilires, who served
within the houses and the children born of the same. In fact, they went far to become
personal properties of those who are of higher social standing:

These slaves are the principal property and resource which the natives of
these isles possess, as they are very useful to them, and necessary for their farms and
husbandry; and amongst them they are sold, exchanged and bought like any other
merchandise, from one town to another, and from one province to another, and
likewise from one island to another. For which reason, and to escape from so many
lawsuits as there would be if these enslavements were examined into with regard to
their origin and foundation, they are preserved and maintained, as they were before
maintained.

Marriages usually happen within classes though at times, people of different groups
intermarry. As part of their culture, polygamy is accepted. The mistress of the house
is called Ynasaba. However, children of the first wife are the ones considered
legitimate and are complete heirs of their fathers. Those who are not receive a
portion by appointment and not by inheritance.

Loans with profits are widely practiced and very ordinary. There are excessive
interests placed on the debt, favoring the principal. Failure or inability to pay the
debts, with the debtor and his children possessing nothing else, makes them slaves.

Trade was also evident at the time. As such, it was noted that:
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Their usual way of trade was by barter of one thing for another, in provisions,
cloths, cattle, fowls, lands, houses, crops in the ground, and slaves ; also fisheries,
palms, nipa trees, and woods ; and sometimes a price intervened, which was paid in
gold, according to the agreement made ; also in metal bells brought from China,
which they value as precious ornaments ; these are like large pans, and are very
sonorous, and they strike upon them at their feasts, and carry them in their vessels to
the wars, instead of drums or other instruments. Often there were long terms and
delays for some payments, and sureties who intervened and bound themselves, but
always with profits and usurious interest, which was very excessive.

Crimes and violations are also dealt with accordingly by the authority in place.
Depending on the gravity of the offense, they are punished corporally - either by
reducing them to slaves or by death.

Natives back then also had their religion to observe. However, they were said to be
barbarous and with greater blindness. In fact, the account of Morga argues that:

In the matter of their religion they proceeded more barbarously and with
greater blindness than in all the rest; because, in addition to being gentiles, and
having no knowledge whatever of the true God, neither did they cast about in their
minds to discover Him by the way of reason, nor did they fix their thoughts on any.
The devil deceived them in general with a thousand errors and blindness; he
appeared to them in various horrible and fearful forms, and forms of savage animals,
so that they feared and trembled at him; and adored him usually by making figures
of those forms, which they kept in caverns and special houses, where they offered
perfumes and sweet smells, and food and fruit,
and they called them anitos.

Others worshipped the sun and moon, making feasts and getting drunk at the
conjunction; and some adored a bird which there is in the mountain woods, marked
with yellow, which they call batala: and in general they adored and reverenced the
caymans, whenever they saw them, going upon their knees, and raising their hands
to them, on account of the injuries which they receive from them, under the idea that
by this they would be appeased and would leave them.

The pre-colonial times witnessed a belief in representations or things which natives

venerate. This is popularly known as animism. As mentioned, people used to believe
in trees, sun, moon, and other things they trust where they worship their idols. With
the coming of the Spaniards, this has been reduced to a barbaric act and is associated
with Satanism. Thus, the introduction of Catholicism by the colonizers.

This same chapter of Morga’s work also discussed in detail how the Spanish
conquest of the Philippines effected change to the country’s culture, beliefs, and
practices.

3.2.1.3 Morga’s Purpose for Writing Sucesos De Las Islas Filipinas

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Inside his work, Morga made himself clear regarding his intentions or purpose in
writing the said book. To quote, he said:

the deeds achieved by our Spaniards in the discovery, conquest, and

conversion of the Filipinas Islands - as well as various fortunes that they have from
time to time in the great kingdoms and among the pagan peoples surrounding the
islands.

Morga was keen about his observations regarding the pre-Hispanic Filipinos. As a
chronicler, he documented every event he found himself in, as well as the notable
practices of the natives in all aspects of their lives – economically, socially,
politically, and even spiritually. The original work did not have much fame until it
was translated, and re-edited hundreds of years after.

3.2.1.4 Why Rizal Chose Morga?

With all other chronicles available about the Philippine islands, Rizal became
interested with Morga’s work due to the following reasons: the original book was
rare; Morga was a layman not a religious chronicler; Rizal felt Morga to be more
“objective” than religious writers’ narratives filled with miracle stories; Morga,
compared to the religious chroniclers was more sympathetic to indios; and finally,
Morga was not only an eyewitness but also a major actor in the events that he
narrates.

Originally published in Mexico in 1609, Morga’s Sucesos was therefore rare that
libraries with a copy guard it as much like an Inca treasure. By 1971, when J.S.
Cummins translated, edited and annotated the latest edition of Morga for the
Hakluyt Society, he enlisted about twenty-five extant copies of the work, though not
accounting those that may be in private collections, which leads safely to assume
that there are less than thirty copies available for the first edition of Morga. To
reiterate, the work has only become widely known with the coming of its English
translation by H.E.J. Stanley released 259 years after its publication. The translation
entitled The Philippine Islands, Moluccas, Siam, Cambodia, Japan and China at the close of
the Sixteenth Century is rather misleading since the work is far from discussions
about the Philippines itself but Spain in the Philippines.

Rizal’s annotation became the first reprinted issue of Morga’s work which came off
the press of Garnier Hermanos in Paris in 1889. After that, a very good edition saw
print in 1909 by Wenceslao Emilio Retana which went after misprints in the original.
Retanan introduced supplemental materials to the edition which had his work
considered as one of the most accurate versions. The use of primary sources, that of
Morga and his contemporaries, also makes this edition priceless.

Stanley’s translation however is not without criticisms. Rizal was not satisfied
himself which makes him believe there are errors of facts and interpretations in
Stanley’s work. One example was Morga’s mention of a sexual practice of using
penis rings or sagras by the natives. In Stanley’s, he obviously omitted such details as
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constrained by his background and Victorian principles. Perhaps, Rizal’s annotation

stands out because he reproduced everything in Morga’s in full with no censorship
and deletions.

The second consideration for Rizals choice of Morga was the fact that Morga’s work
is the first secular account of the Philippine islands. Most historical accounts about
the Philippines are written by religious historians which mostly only dealt with
church history rather than talking about the history of the country and its people.
There was not any history of the Philippines written by an indio or at least from
his/her viewpoint until Rizal had his. Even that, Rizal’s status as an indio raises
questions since he is part of the ilustrado class – that which Renato Constantino
dubbed as being a “limited Filipino” – which only stands for the group’s interests,
thus, an ilustrado’s viewpoint and not necessarily reflective of the general Filipinos.
However, such is a leap forward to rewriting Philippine history as opposed to the
formerly dominant histories from the colonial eye which are nothing but chapters in
the larger history of Spain.

The third reason for the choice of Morga was Rizal’s opinion that the account was
more “objective” and trustworthy since it is devoid of tales, devils, miracles,
apparitions, etc. commonly found in the works of the friars. Rizal’s intention was not
to edify readers. As such, his annotation falls into two categories: (1) straightforward
historical annotations where Rizal supports or corrects the original; and, (2)
annotations which, though historically based, reflect his strong anticlerical bias.

Rizal noted one of the saintly apparitions manifested in the tale about St. Francis
where he was said to have intervened and pushed the Chinese, leading them to their
victory. To him, this detail was not found in the works of Morga and Argensola,
which made him to believe the story was only added years after the actual event.
Rizal also discredited the work of the Dominican chronicler Diego de Aduarte,
Historia de la provincia del Sancto Rosario de la orden de Predicadores en Philippinas
(History of the Province of the Holy Rosary of the Order of Preachers in the Philippines).
Although the Dominican’s work is pleasant and charming, Rizal claimed it was
marred with gaps, contradictions, and distortions, unlike Morga, who was more
dedicated and faithful as a chronicler, giving what is true and not covering things up
for political reasons. The anticlerical stance of Rizal should be seen in the context of
his education and influences he got from the liberal Madrid during the nineteenth
century.

The fourth consideration speaks of Rizal’s view that Morga’s work appears to be
more sympathetic to indios as opposed to the accounts of the friars which are utterly
racist.

The last reason for the choice is the fact that Morga was not just an eyewitness but
also a participant to the events he narrated. Rizal has a high regard for Morga in
terms of his integrity as a government official. However, later works of Retana (1909)
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and Cummins (1971) showed deterioration in Morga’s scruples mainly due to his
age and career.

Rizal, at one point, exemplified the need for coming up with an indio interpretation
of Philippine history. This also has to come with his intent of bringing back or
recreating the glories of the lost pre-Hispanic Philippines. Rizal claimed that the pre-
colonial Filipinos had their own culture prior to 1521 which is not barbaric and
therefore not requires “civilization” as a blessing from Spain. Further, he said that
the present Philippines is no better than the pre-Hispanic Philippines. If Spain had
not come, or had left Philippines to its own material culture and resources, everyone
would be better off.

3.2.1.5 Rizal’s Annotation of Morga’s Sucesos De Las Islas Filipinas

Jose Rizal’s commentaries on Morga’s work revolved around three major points: (1)
the people of the Philippines had a culture on their own before the coming of the
Spaniards; (2) Filipinos were decimated, demoralized, exploited, and ruined by the
Spanish colonization; and, (3) the present state of the Philippines was not necessarily
superior to its past.

Rizal personally chose his friend, Ferdinand Blumentritt, to write the introduction
for his work of Morga’s. Blumentritt, in turn had to make comments about Rizal’s
annotations which are on two counts: (1) he first observed that Rizal committed the
mistake many modern historians who judged events in the past in the context of
contemporary ideas and mores; and, (2) he perceived Rizal’s solid denunciation of
Catholicism and told him to confine his critique to the religious orders in the
Philippines who spared no effort to suppress calls for reform.

The annotation on Morga’s work was an attempt by Rizal to correct the flaws in the
existing histories about the Philippines and its people. It has to be understood that it
was not merely a historical piece. Rather, the account was part of the greater
propaganda designed by Rizal. One such example is Rizal blaming the Spanish
conquest for the loss of the pre-Hispanic syllabary, and thus the extinction of a
written literature. Although, this claim has later been disproven since recent
researches show that Rizal’s assumption that there were voluminous written
literature available in the pre-Hispanic era is wrong. There were no extant pieces, not
even a fragment, of that literature. That said, to say that the pre-Hispanic writing
was destroyed is far from possible. What was there was a wealth in oral literature
and it has yet to be recorded, transcribed and preserved in written form.

To be fair, the early missionaries probably did not obliterate the native languages
and alphabets they encountered in fields. They even helped in coming up with a
dictionary from their studies of Philippine languages. So instead of putting the
blame to these missionaries, nationalist historians should show gratitude to them for
preserving the syllabary they are accused of destroying. To reinforce that point,
Retana’s work has this to say:
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The first book printed in the Philippines, in 1593, the Doctrina cristiana en
lengua tagala (Christian Doctrine in the Tagalog language) is a translation of the
Roman Catholic Catechism and prayers into Spanish and Tagalog, with the latter
printed in both the pre-Hispanic syllabary and the Roman alphabet. Another work
which used the pre-Hispanic syllabary was a later catechism printed in 1621,
translated into Ilocano. Both these and other missionary studies on Philippine
languages and grammars like Arte y reglas de la lengua tagala by Fr. Blancas de San
Jose (1610) and Arte de la lengua iloca by Fr. Francisco Lopez (1617) suggest that the
friars documented and preserved rather than destroyed pre-Hispanic writing.

Rizal’s annotation is significant in the sense that he tried in creating a sense of

nationalist consciousness or identity by writing history or rewriting it for that
matter. Historical revisionism is an idea that is widely opposed as it changes
historical narratives for whatever purpose it may serve. Rizal, being into revising
history in order to achieve his end, was not spared from criticisms. Good thing, the
first criticism did not come from anyone else but Blumentritt which again pointed
out defects in his work: ahistorical use of hindsight and strong anticlerical bias.
Despite his sensitivity, Rizal remained cordial with his friend Blumentritt in light of
those criticisms. However, he cannot remain calm if such remarks or criticisms came
from the racist Spanish writers.

It must be remembered that Rizal’s weaponized history against the abuses of the
Spaniards. The problem with Rizal is his obscurity. Thus, this question has to be
constantly asked: is he trying to be a scholar or a propagandist? Behind Rizal’s
historiographical knowledge and scholarship lies his deep love for the country, his
patriotism. Once again, Rizal underscores that history must be used for a purpose,
one that will urge his fellow countrymen to be enlightened and “think correctly”, to
see history from a perspective of an indio and not from the Spanish conquistadores.
From here, the take-off point should now be made clear: that Rizal was not seeking
to be scholar or historian; he was merely using history as a weapon for the
propaganda movement. Rizal’s Morga had set the tone for Philippine historiography
and provided the foundation from which Filipino identity was to be built.

3.1.2.6 History from An Indio Viewpoint

Colonization, according to Rizal’s view of history, has changed almost everything

about the Philippines – its autonomy and its distinct character. Literatures about the
Philippine history have been largely dominated by foreign perspectives and in no
way reflected the bias of the Filipinos. This is in contrast with its neighboring
countries like Vietnam which had its rich ancient, pre-colonial, written texts.

Rizal has been constantly irritated by the racist remarks and denigrations of the
Spaniards towards the natives. Foreign writers always claim that Filipinos are
“primitive” and “uncivilized” which led Rizal to the idea of bringing into existence
the indio viewpoint on the history of the Philippines. Rizal’s Morga aimed at giving
the Filipinos this sense of pride in their race.
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If the book manages to awaken in you the awareness of our past, erased from
memory, and to rectify what has been falsified and slandered, then I will not have
labored in vain, and with this base, however small it may be, we shall all be able to
dedicate ourselves to study the future (Rizal 1890, preface).

The publication of Rizal’s Morga in 1889 divided his writings into three distinct
components: Noli Me Tangere, which deals with the present; El Filibusterismo, which
foresees the future; and, Rizal’s Morga, which goes back to the past. This is evidenced
in the preface of his work addressed to the countrymen saying:

In the Noli Me Tangere, I began the sketch of the present state of our
motherland. The effect that my exercise produced in me was the understanding that,
before proceeding to unfold before your eyes other successive pictures, it is
necessary to give you first a knowledge of the past in order to enable you to judge
the present better a& to measure the road we have traveled during the last three
centuries.

It has been a century already before Rizal’s Morga was released and until now, the
search for a genuine national identity continues. Despite that, the significance of
Rizal’s Morga still holds true and its influence felt in Philippine historiography. Rizal
clearly argued that, “To foretell the destiny of a nation, it is necessary to open the book that
tells of her past." This leaves us with the inevitability of dealing with the past in order
to predict the future. The reconstruction of the Philippine past will give us the way
to forge a national identity.

3.2.2. Rizal’s Novels – Noli Me Tangere and El Filibusterismo

In order to fully understand Rizal’s novels, a thorough reading of the full texts is
recommended but since this is a refresher course, the module provides the summaries of said
novels alongside the discussion on their content, context, as well as their continuing
relevance in the contemporary times.

3.2.2.1. Summary of Rizal’s Novel Noli Me Tangere

(Taken from De Viana, et.al.’s book, Jose Rizal: Social Reformer and Patriot)

After seven years of study in Europe, Crisostomo Ibarra returned to the Philippines. He was
given a welcome party by Capitan Tiago, the father of Maria Clara. Maria Clara is
Crisostomo’s childhood sweetheart. Though numerous guests warmly welcomed him, Padre
Damaso immediately showed coldness and rudeness, much to the surprise of unsuspecting
Crisostomo.

On the way back to his hotel, he was approached by Lt. Guevarra. The soldier told Crisostomo
that his father, Don Rafael Ibarra, died while trying to help a boy who was being punished by
a tax collector. Don Rafael accidentally pushed the tax collector who fell and hit his head on a
stone. Don Rafael suffered and died inside the prison cell. Later, he was buried in a Chinese
cemetery. Crisostomo found out that his father’s body was missing because those who were
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ordered to remove Don Rafael’s body from the grave threw it into the river. Crisostomo was
so shocked and hurt by what he heard.

Crisostomo visited his sweetheart Maria Clara the following day. Though the meeting proved
to be romantic and sweet for the lovers, Crisostomo’s heart was still burdened by what he
heard about his father. Crisostomo was determined to find out the truth about his father’s
death. He went to San Diego to investigate. From the grave digger, he learned how his
father’s remains were disrespected. Upon seeing the present parish priest of San Diego,
Crisostomo, blinded by fury, collared the priest and demanded justice. Cowardly, Padre Salvi
told him that he was not the parish priest of San Diego when his father died. Padre Salvi even
told him that it was all the doings of Padre Damaso. Crisostomo met Pilosopo Tasyo whose
line of thinking was different and advanced for his generation; thus to some, he is “lunatic.”

The most affecting part in the novel was the story of Sisa. She was a rich girl-turned poor
after marrying Pedro, who was not only a gambler but an irresponsible husband and father to
their children. Sisa became insane when she lost her two sons, Crispin and Basilio. Crispn
died from the hands of a heartless Sacristan Mayor, and Basilio disappeared not fully
comprehending what happened to him, to his brother, and to his mother.

Meanwhile, Maria Clara, together with Capitan Tiago and Tia Isabel, arrived in San Diego
for a planned picnic. Crisostomo was there to be with Maria Clara. Girlfriends of Maria
Clara also came to join them. They were Sinang, Neneng, Victoria, and Iday. The boatman
was a young man named Elias.

The cheery picnic was disrupted by the crocodile incident. Elias tried to save the life of
everyone in the boat by diving into the water to kill the crocodile. But when Crisostomo saw
that Elias’s life was already in danger, he, too, jumped into the river to save Elias. After the
incident, the frightened atmosphere of the day was temporarily forgotten when Maria Clara
played the harp and sang the “Song of Maria Clara.” It was followed by a sumptuous meal
enjoyed by everyone. Later, Crisostomo and Capitan Tiago played chess while the girls played
the “Wheel of Chance.” The happy mood of the day was once again disrupted when Padre
Salvi snatched the book and destroyed it. He reprimanded everyone because he said it is a sin
to play such kind of game. At the same time, the guardia civil arrived to arrest Elias because
he assaulted Padre Damaso. But before he was arrested, Elias quietly sneaked away and
successfully avoided the arresting officers.

The following day, Crisostomo consulted Pilosopo Tasyo about his plan to put up a school in
San Diego. The laying of the cornerstone coincided with the celebration of the town fiesta.
Though the old sage was pessimistic, Crisostomo was determined to make it work.

And while everyone in San Diego was happily celebrating the town’s fiesta, Elias discreetly
warned Crisostomo about the plot against his life. It was when Crisostomo was about to lay
the cornerstone for the schoolhouse, a suspicious Yellow Man was spotted by Elias. Elias’s
presence of mind and quick reflexes saved Crisostomo from death. Crisostomo was pushed
away from the collapsing derrick.

Another trial came to Crisostomo when he again crossed paths with Padre Damaso. They
were dining with some close guests at the house of Capitan Tiago when Padre Damaso
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repeatedly insulted him. He lost his self-control and attacked the priest with a knife on his
hand. Maria Clara pleaded for him to stop. The incident caused him his engagement with his
childhood sweetheart. He was also excommunicated. What happened became too much for
Maria Clara to bear. She got sick and was treated by a fake doctor named Don Tiburcio de
Espadaňa. He was the henpecked husband of Doňa Victorina, an indio woman desperately
trying to become a European. She was also the one who introduced Don Alfonso Linares de
Espadaňa to Maria Clara. Linares was favored by Padre Damaso despite the fact that he was
jobless and penniless and was just in the Philippines to look for a rich woman to marry.

The quarrel between Doňa Victorina and Doňa Consolacion was laughable. The vulgar
exchanges between the two foolish social climbers almost reached to physical fight if not for
the timely arrival of Padre Salvi. Elias considered Crisostomo as his trusted friend. He openly
told Crisostomo what happened to his family. He told Crisostomo everything about his life –
from one tragic story to another. His grandfather was wrongly accused, flogged, and crippled.
His grandmother became a prostitute to support her family. His uncle named Balat was
beheaded. His father was jailed for falling in love with a rich girl. He, as the son out of
wedlock, had a twin sister. They were sent to a good school by their rich grandparents. One
day, a distant relative exposed the shameful truth about them. They were forced to leave
Tayabas and hide in shame. One day, his twin sister disappeared and was found death in San
Diego. From then on, he lived a vagabond life.

Meanwhile, Crisostomo was arrested. He was accused by his enemies of leading those who
attacked the barracks of the guardia civil. Elias burned all the possible evidences which can be
used against Crisostomo in order to help and save his friend. Afterwards, he helped
Crisostomo to escape from prison. For the last time, Crisostomo found the time to see Maria
Clara. He came to forgive her for giving up his letters which were used by the Spanish
authorities against him. Maria Clara tearfully told him how she was blackmailed by Padre
Salvi, forcing her to give up Crisostomo’s letter in exchange of her mother’s scandalous letter.
She said that she just wanted to save the reputation of her mother, Doňa Pia. She also
revealed the painful truth that her biological father was Padre Damaso.

After the emotional goodbyes, Crisostomo returned to Elias quietly waiting on his banca.
While they were hurriedly rowing at the Pasig River, they heard gunshots from the pursuing
guardia civil. Elias told Crisostomo to hide under the zacate while he jumped into the water
unmindful of the bullets from the enemies’ guns. Elias effectively diverted the attention of the
chasing soldiers away from his friend.

Elias, who was seriously wounded, reached the forest. There he saw Basilio who was weeping
over his mother’s dead body. Elias told Basilio that he was too weak to help and would be
dying soon. He instructed Basilio to burn him and Sisa. He also told Basilio to dig and get his
buried gold and to use it for his education. Before dying, Elias uttered – “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 tells us what happened to the other characters in the novel.
Sad Maria Clara entered the Santa Clara convent despite of the pleading of Padre Damaso.
Padre Salvi left San Diego to follow Maria Clara in the convent. Padre Damaso was found
dead in his new parish. Capitan Tiago became an opium addict. Doňa Victorina continued
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harassing her henpecked husband. Linares died of dysentery. The alferez returned to Spain
leaving Doňa Consolacion, his mistress.

3.2.2.2. The Publication of the Noli

The obsession of securing reforms in the Philippines under the colonial government,
the ilustrados who enjoyed the opportunity of being able to study abroad formed a
propaganda movement. They published creative works exposing the conditions of
the time which include commentaries, news bit, feature articles as well as paintings.
And from among the literary pieces, the one that stood out is Rizal’s Noli Me Tangere.

Rizal already had interest in publishing a book which at first supposedly was a
collaboration among the ilustrados but since it did not materialize, he eventually
decided to make one on his own. It took him three years to finish his first novel,
from 1884-1887. He drew inspiration from works like Juan Luna’s Spoliarium, which
is depictive of the people’s sufferings born out of inequalities, and Harriet Beecher’s
novel, Uncle Tom’s Cabin, which is a narrative of slavery in America (Wani-Obias,
Mallari, Reguindin-Estella, 2018).

Rizal was faced with his greatest problem in making the Noli published. He was
financially challenged that he unable to make it happen. This circumstance also led
him to delete a chapter of his work, supposedly Chapter 25 in the original
manuscript. This part talks about the story of Elias which rejects Salome’s offer to go
with her to Mindoro because of the fear that she might get entangled with his
troubled past. However, the incident did not stop him from having his work
published. Thanks to a fellow ilustrado who shouldered the costs of printing an
initial 2000 copies. His name is Maximo Viola, a friend, a colleague, who would later
do the effort because he knows what it’s worth. (Palafox, 2012).

3.2.2.3. Motivations behind Writing the Noli

The title of Rizal’s novel, Noli Me Tangere, sought inspiration from a Biblical passage,
taken from the Gospel of John in the words of Mary Magdalene: “Touch me not, for I
am not yet ascended to my Father” (Wani-Obias, et.al., 2018). This choice was perfect
for Rizal wanted to talk about matters that are taboo in the country, things that
people did not talk much about or not at all.

While the novel was made for the Filipinos, it was not meant for them to read. This
is in fact the very reason why the account was written in Spanish language. Rizal
had an audience in mind which will help him realize the desire for reforms such as
representation and the granting of equal rights.

“A Mi Patria” gives us ideas of Rizal’s purpose/s in writing the novel:

To My Motherland
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In the annals of human adversity, there is etched a cancer, of a breed so

malignant that the least contact exacerbates it, and stirs in it the
sharpest of pains. An thus, may ties amidst modern cultures I have
wanted to evoke you, sometimes for memories of you to keep me
company, other times, to compare you with other nations – many times
your beloved image appears to me afflicted and with a social cancer of
similar malignancy.

Desiring your well-being, which is our own and searching for the best
cure, I will do with you as the ancients of old did with their afflicted,
expose them on the steps of the temple so that each one who would come
to invoke the Divine would propose a cure for them.

And to this end, I will attempt to faithfully reproduce your condition

without much ado. I will lift part of the shroud that conceals your
illness, sacrificing to the truth everything, even my own self-respect,
for, as your son, I also suffer in your defects and failings.

Jose Rizal, 1886

As what is obvious, the purpose of writing the novel lies in Rizal’s desire to expose
the ills of the country experienced under the foreign rule. Reading through them,
Rizal showed us pictures of reality that he himself was in back in those times.

3.2.2.4.The Continuing Relevance of Noli Me Tangere

After the publication of the novel, as it revolved around the societal issues faced by
the colonial Philippines, it stirred controversy and the work was found in debates
and discussions. There were various reactions to it which ranged from praises to
ridicules to disdain. Among those who showed utter disgust were the Spanish clergy
and officials. Consequently, this made the circulation of the novel prohibited with
efforts of enjoining devout Catholics to not read the novel for they said it contained
parts which are detrimental to their faith. While that is true, defenders of the novel
also surfaced from various sectors most especially from Rizal’s peers in the
Propaganda Movement like Marcelo H. del Pilar who wrote essays responding to
critics of Noli. Rizal’s friend, Ferdinand Blumentritt, also expressed his support to the
novel.

It should be noted that while Rizal exposed the venalities and cruelties of the
Spaniards, it also pointed out the contributions of the misguided Filipinos to the
creations of these ills in the society. Rizal underscored the importance of education
as a tool to achieve progress. Alongside this are also his highlighted thoughts on
how the country can be emancipated from the bondage of colonial rule. Rizal also
emphasized that Filipinos also have with them good qualities necessary in the
struggle for emancipation.
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3.2.3. Summary of El Filibusterismo

(Taken from De Viana, et.al.’s book, Jose Rizal: Social Reformer and Patriot)

As a continuation of Noli Me Tangere, Rizal intended El Filibusterismo to be his Book 2.

Most of his characters are the same and play significant roles in the sequel novel. While Noli
Me Tangere focuses on the ideal and regulated ways of dealing with human dramas and
trials, the second novel talks about tragedy and revolution headed by the main character,
Crisostomo Ibarra-turned-jeweler named Simoun.

As a flashback, Crisostomo a.k.a. Simoun, left the Philippines to avoid the Spanish arrest. He
fled to Cuba carrying with him all his wealth. While in hiding for many years, he worked
hard to further amass wealth as well as establish the right connection to influential leaders in
the Spanish government. Upon his return in the Philippines, people regarded him as
influential, formidable, fearsome, and strongly connected to the governor general. Behind his
visible front, his heart is aching with hatred and revenge directed to the Spaniards. Simoun’s
earnest goals are to protect and save Maria Clara from Santa Clara monastery and lead a
revolution against the loathsome Spaniards.

The novel starts with a scene onboard steamer Tabo as it cruises from Manila toward Laguna
de Bay. On the upper deck from the moneyed and privileged people, one will find some of the
important characters in El Filibusterismo. They are Simoun, Doňa Victorina, Paulita Gomez,
Ben-Zayb, Fy. Sybila, Fr. Camorra, Don Custodio, Fr. Salvi, Fr. Irene, Fr. Florentino,
Isagani, and Basilio.

In the course of the story, Simoun continues to be regarded as a strong influence to the
governor general. He is a trusted friend and adviser to the same person. With Simoun’s
influence in Malacaňan, he was tagged as the Black Cardinal or the Black Eminence. He is a
sleek confidante encouraging graft and corruption in the government, exploitation of the poor
and needy, and moral collapse in the Philippine society. All these evilness are Simoun’s way
to corrupt the Spanish governor general. Surely, his true intention is to push the Filipino
people to their limit and make them mad at Spain so that they may find in their hearts the
courage to seek for a free and better society through a bloody revolution.

To prepare for a revolution, Simoun convinces and uses Quiroga, an ambitious Chinese
businessman, to smuggle arms into the country. When all are set and ready for the big fight,
the death of Maria Clara jolts him. The sad news is so devastating and heart-wrenching that
he failed to give the signal to start the revolution. Without Maria Clara in his life, Simoun
gets very sick. He is heartbroken, downtrodden, and uninspired for a period of time.

After sometime, finally Simoun recovers and is once again back to his usual self. This time, he
is even more determined and revengeful. For the second time, he plans to lead a revolution
that will overthrow the hated Spanish government. His revolution will happen on the
occasion of the wedding of Paulita Gomez and Juanito Pelaez. His special gift to the newly
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weds will start the blast to signal the beginning of the fight. It is a beautiful lamp with
nitroglycerine in its secret slot. Lighting of its wick would lead to explosion enough to burn
the house and kill the invited guests including the governor general, the friars, and other
highly placed Spanish officials. The plan would have been a success if not for Isagani and
Basilio. Being a concerned friend, Basilio tries to save Isagani by telling the latter to leave the
place. Basilio explains to Isagani the menace that will happen. After listening and realizing
the danger it will cause to Paulita Gomez, his former girlfriend and love of his life, Isagani
hurriedly ran into the house, snatched the lamp, and threw it into the water where it exploded
with fury and strength.

After what happened, Simoun’s plot was finally revealed to the unsuspecting Spanish
authority. Though Simon is badly wounded by the pursuing soldiers, he manages to escape.
Carrying his filled treasure chest, he seeks refuge at the house of Fr. Florentino by the sea.
However the lieutenant of the Guardia Civil finds out where he is hiding. Simoun chooses to
take poison rather than be arrested and executed. While dying, he confesses to Fr. Florentino
his true name, what he had done to his life and friends, and his plan to use his wealth to
destroy his enemies. With that admission, Fr. Florentino appeases Simoun’s heart by saying
God is merciful and forgiving, He will understand your aches and humbleness for you had
admitted your crime and sin. In front of the dying Simoun, Fr. Florentino begins to beseech
the youth, the fair hope of the motherland…the youth of tomorrow with noble hearts to bring
pride and happiness to their beloved country. He also offers a silent prayer for Simoun to
have a pure conscience and peaceful death. Right after, Fr. Florentino takes the treasure chest
and tosses it into the sea with fervent prayer that it will no longer be used to sin and greed
and let it be, in God’s time, be used for worthwhile cause.

The other characters that left their mark in the novel are Doňa Victorina who is so desperate
to be part of the Spanish circle thus will do everything to bring back into her life her weak
husband, the fake doctor Don Tiburcio de Espadaňa. Ben-Zayb is an irresponsible Spanish
journalist who writes stupid news about the Filipinos. Fr. Camorra is the perverted Spanish
priest of Tiani who likes to rape Juli. Don Custodio is a government official who discreetly
supports the dream of Filipino students to have an academy. Pepay is an attractive dancer
and mistress of Don Custodio who uses her charm over Don Custodio to give help to the
Filipino students. Macaraig belongs to a rich family and a leader of the student crusade
aiming to have a school for Spanish language. Placido Penitente is a disgruntled and
unhappy student because of the poor method of teaching in the university. Seňor Pasta is the
indifferent Filipino lawyer who refuses to help the Filipino students in their petition for a
better education. Fr. Salvi is the Franciscan friar who harbors a malicious feeling for Maria
Clara. Fr. Irene is a kind friar and a friend to Filipino students. Capitan Tiago supports the
medical study of Basilio and is known in the novel as an opium addict who died because of his
vice. Cabesang Tales is a victim of landgrabbing who is also Matanglawin in the novel. Juli is
the girlfriend of Basilio who kills herself rather than be violated by Fr. Camorra.

3.2.3.1. Filibustero: History and Content

The sequel to the first novel, El Filibusterismo, was written by Rizal on his way back
to Europe in 1888 amid all threats and oppressions to his family brought about by
the negative reactions caused by his publication of Noli. He was able to finish it in 3
years at Biarritz, France. Like Noli, Rizal also had difficulty in financing the
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publication of his second novel. And if it were not for the help of another friend,
Valentin Ventura, the publication of El Filibusterismo could have taken much longer
than 6 months. The novel was completed in March of 1891 and published 6 months
after on the same year (Wani-Obias, 2018).

To recall, El Fili is a dedication to the three martyr priests, GomBurZa, who were
accused of being filibusters in 1872. In memory of them, Rizal offered his highest
regard to them who, in his words, became victims of “the evil that I am trying to
fight” (Wani-Obias, 2018).

To the Memory of the priests:

Don Mariano Gomez (85 years old)
Don Jose Burgos (30 years old)
and Don Jacinto Zamora (35 years old)

Executed on the scaffold at Bagumbayan on February 28, 1872

The Church, in refusing to degrade you, has placed in doubt the crime
imputed to you; the Government, in shrouding your cause with mystery
and obscurities, creates belef in some error committed in critical
moments, and the whole Philippines, in venerating your memory and
calling you martyrs, in no way acknowledge your guilt.

As long therefore as your participation in the Cavite uprising is not

clearly shown, whether or not you were patriots, whether or not you
nourished sentiments of justice and liberty, I have the right to dedicate
my work to you, as to victims of the evil that I am trying to fight. And
while we wait for Spain to reinstate you and make herself jointly
culpable for your death, let these pages serve as belated wreath of dried
leaves laid on your unknown graves; and may your blood be upon the
bands of those who, without sufficient proof, assail you memory!

To Blumentritt’s eagerness to know the meaning of the term filibuster, he asked Rizal
of it since he cannot find it in the Spanish language (Aguilar, 2011 as cited in Wani-
Obias, 2018). Rizal replied:

The word filibuster is still very little known in the Philippines; the
common people as yet do notknow it. I heard it for the first time in 1872 hen the
tragic executions took place. I still remember the terror it aroused. Our father
forbade us ever to utter it, as well as the words Cavite, Burgos, etc. The Manila
newspapers and the Spaniards apply this word to one whom they want to render
suspect of revolutionary activities. The educated fear the reach of the word. It does
not have the meaning of freebooter; it rather means a dangerous patriot who will
soon be banged, or a presumptuous fellow.

In the same manner, in 1890, Wenceslao Retana had his work on “filibustero” where
he defined the term as “the one who, eager for the independence of the country,
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resorts to various extralegal proceedings in order to reach the objective that he

pursues” (Aguilar, 2011 as cited in Wani-Obias, 2018). From there, it can be made
clear that a filibuster is someone who works his/her way out of being subjected to
colonial authority. It can be inferred that with this fact, the novel deals with
subversion. There is a great deal of narrative about people wanting struggling for
independence.

3.2.3.2. El Filibusterismo: Continuing Relevance (Wani-Obias, 2018)

Much to our surprise, the ills Rizal fought many years back – ineffective governance,
corruption, abuse of women, and Church influence over social and political affairs –
are the same problems that persist to this day. This leaves us with reading the works
of Rizal as tool of interpreting the present and discerning what course of action to
take. El Fili helps us mirror the reality of Rizal and the reality we see nowadays – the
conditions, the characters. These facts makes us see the importance of the novel at
present.

3.2.3.3. Revolution as a Means of Social Change

Simoun, the main character of the El Fili, was the filibustero who orchestrated the
bloody revolt against the Spanish colonial government. He encourages the
principalia into making evil things which will later drive the people to resist. The
death of Simouns has been interpreted as a way of expressing Rizal’s rejection of the
revolution. Consequently, the failed attempt to revolt was a symbolism of his
condemnation of violence and bloodshed.

There was a failure from the natives to see that Rizal, like any other reformists,
believed in the granting of reforms and eventual assimilation as the first step to
independence. His letter to Blumentritt on June 19, 1887 proves this point:

“I assure you that I have no desire to take part in conspiracies

wich see to me very premature and risky. But if the government
drives us to the brink, that is to say when no other hope remains but
seek our destruction in war, when the Filipinos would prefer to die
rather than endure their misery any longer, then I will also become a
partisan of violent means. The choice of peace or destruction is in
the hands of Spain, because it is a clear fact, known to all, that we
are patient and peaceful, mild, unfeeling, etc. But everything ends in
this life, there is nothing eternal in the world and that refers also to
our patience” (Ocampo, 2010 as cited in Wani-Obias, 2018).
The words in the letter speak volume of how much Rizal wanted to use violence if
necessary, if the colonial government leaves them with no more choice. For Ambeth
Ocampo, it was not because Rizal was against the revolution that Simoun failed but
because he had a reflection that success start with good intention, something he did
not have at the time their family was in agrarian dispute in Calamba.
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3.2.3.4. On Leadership and Governance

El Fili’s message is very clear – the inept leaders, corrupt officials,

and system of government in the Philippines could lead to Spain’s
downfall. When Simoun said: “What is a man to do when he is
denied justice? Take the law into his own hands or wait for Spain to
give him rights…?” he stressed that if the demands of the people
would not be granted, they would be driven to oppose the system
and organize movements to fight for their rights.

Rizal himself was admired as a good leader. His colleagues in the

Propaganda Movement respected him because he showed a kind of
leadership that was not motivated by personal interest. The call for a
good leadership could be gleaned from El Fili when he stressed the
importance of national sentiment to guard the society against all
kinds of injustices and oppression.

Rizal condemned the friar-led officials for their greed, corruption,

and exploitation of the natives. On the other hand, he also criticized
his fellow Filipinos who did not respond to the challenges under the
abusive leadership of the Spaniards. The character of Basilio, for
example, who despite the extreme sufferings that he and his family
experienced, did not support Simoun’s plan of overthrowing the
government. He only joined the revolutionary group after being
arrested and imprisoned, followed by the death of his sweetheart,
Juli. There was also one character, Seňor Pasta, who abandoned his
noble ideas to serve only the interest of those who hired him.

While Rizal exposed the injustices done by the colonial government,

he also challenged the Filipinos to guard their rights as one of their
main responsibilities. Good leadership and governance bring about
social, economic, and political reforms in the country. All this can be
achieved if the leaders have moral fiber, and are ready to give up
their personal interests for the welfare of their constituents.

3.2.3.5. On Education and Language

At the time that Simoun was planning to lunch the revolution,

students including Basilio were also fighting for the establishment of
a school that would allow natives to learn the Spanish language.
Simoun strongly reacted against the project advocated by the
students. For him, it would mean the death of national identity and
the institutionalization of tyranny. In chapter 6 (Basilio) and 7
(Simoun), Simoun expressed his disapproval of the students’
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program, convincing Basilio to join him in his plan of revolution

instead. He questioned the students’ advocacy and said:

What will you be in the future? A people without character, a

nation without liberty. Everything in you will be borrowed, even
your very defects. You are asking to be Hispanized and you do not
blanch with shame when it is denied you! Even if it is conceded,
what would you want? What would you gain? At best, to become a
country of pronouncements, a country of civil wars, a republic of the
rapacious and the discontented, like some republics of South
America. Why do you now come with your teaching of Spanish, a
pretension that would be ridiculous were it not for its deplorable
consequences? Do you wish to add another idiom to the more than
forty already spoken in the islands so that you may understand each
other, each time, less…?

Still about the language issue, Simoun added:

You allow yourselves to be misled by big words and you never get
to the bottom of things to examine the effects in their ultimate
manifestations. Spanish will never be the common language in the
country; the people will never speak it because for the ideas of its
mind and the sentiments of its heart there are no words in that
idiom. Each country has its own, as it has its manner of feeling.
What will you gain with Spanish? The few who speak it? To stamp
out your originality, subordinate your thoughts to other minds and
instead of making yourselves free, make yourselves truly slaves!
Nine out of ten of those among you who presume to be enlightened,
are renegades to your motherland. Those among you who speak that
language are indifferent to their own tongue, so much so that they
neither write nor understand it. How many have I seen who
pretend not to know a single word of it!

Basilio, on the other hand, believed that through education, he

would be able to alleviate the lives of his fellow Filipinos. He did not
believe that revolution could be an effective means to achieve
freedom. For him, education and science would save the country
from its present situation.

3.2.3.6. On the Filipino Youth

Where are the youth who will consecrate their golden hours, their illusions,
and their enthusiasm for the welfare of their country? Where are they who
would generously shed their blood to wash away so much shame, so much
crime, so much abomination? Pure and spotless the victim has to be for the
holocaust to be acceptable!... Where are you, youth who will incarnate in
yourselves the vigor of life that has fled from our veins, the purity of ideas
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that have been soiled in our minds, and the fire of enthusiasm that has been
extinguished in our hearts?... We wait for you, O youth! Come, for we
await you!

Such were the words of Jose Rizal through the character of Padre
Florentino, a patriotic Filipino priest in El Fili. Rizal saw the youth as
the future of the country because this generation would one day lead
the nation. Their actions today would shape the path of tomorrow.

Rizal stressed the important role of the youth in challenging the government as seen
in the efforts of students like Basilio and Isagani to organize themselves and unite to
call for reforms. For Simoun, it was a way of embracing the Hispanization of the
country. On the other hand, it could also be seen as Rizal’s way of showing what the
youth could do if they wanted reforms from the government.

LEARNING ASSESSMENT

Instructions: Give what is asked in every activity.

ACTIVITY 1. Answer the questions comprehensively.

1. Is Morga’s Sucesos de las Islas Filipinas still relevant in the contemporary times?
Why or why not?
2. Differentiate Morga’s work and the accounts of Spanish friars about the
Philippines.
3. Based on Rizal’s interpretation of history, how do we foster a national
identity?

ACTIVITY 2. Write a short reflection about what you gained from the chapter
focusing on the guide question “As a citizen of your country, how can you better
exemplify the goal of Rizal in realizing a Philippine history that is truly reflective of and
sympathetic to the Filipino’s interests?”. (500-800 words)

ACTIVITY 3. CHARACTER RELATIONSHIP MAP. After reading the novel, make

a character map of the main characters listed below. Describe each of the characters
and write your impressions about them. Afterwards, connect the characters to each
other by stating their relationship in terms of the roles or parts they play in the story.
Make a creative presentation of your work.
Crisostomo Ibarra Capitan Tiago Pilosopo Tasio
Elias Padre Damaso Basilio
Maria Clara Padre Salvi Doňa Pia
Sisa
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ACTIVITY 4. NOLI AND THE COLONIAL SOCIETY. Complete the table below
by identifying what the major characters in Noli Me Tangere symbolize in relation to
colonial Philippine society.

Character Symbolism
Crisostomo Ibarra
Maria Clara
Capitan Tiago
Padre Damaso
Sisa
Pilosopo Tasio
Doňa Victorina
Basilio

ACTIVITY 5. ABOUT THE CHARACTERS. Relate the following characters in El

Filibusterismo to current social issues they represent and justify your answer.

Character Current social issue/s he/she represents

1. Juli

2. Capitan Tiago

3. Seňor Pasta

4. Ben-Zayb

5. Pepay

ACTIVITY 6. HEADS OR TAILS: REFORMIST OR REVOLUTIONIST? Create a

position paper (1-2 pages) discussing the key points as to whether Rizal is a
reformist or a revolutionist. Cite evidences or instances to justify your position.
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3.3 References

Blumentritt, Ferdinand Prologue to Jose Rizal, Annotated Copy of Antonio de

Morga’s Sucesos de Las Islas Filipinas (Manila: National Centennial
Commission, 1962)

Cummins, J.S (1969). “Antonio De Morga and his Sucesos De Las Islas Filipinas”.
Journal of Southeast Asia History, vol. 10, no. 3 (September 1969): 560-581.

Cruz, G. R. C. & B. Ofalia. (2015). A workbook for the Rizal course. Mandaluyong
City: Anvil Publishing, Inc., 2015.
De Viana, Augusto V., Helena Ma. F. Cabrera, Emelita P. Samala, Myrna M. De Vera,
& Janet C. Atutubo. Jose Rizal: Social Reformer and Patriot, A study of his life and
times. Revised Edition. Rex Book Store.

Ocampo, Ambeth R. (1998). “Rizal’s Morga and Views of Philippine History”.

Philippine Studies, vol. 46, no. 2 (1998): 184-214.

Palafox, Quennie Ann J. “Dr. Maximo S. Viola, The Man Who First Read the Noli Me
Tangere.” National Historical Commission of the Philippines. Retrieved from
http://nhcp.gov.ph/dr-maximo-s-viola-the-man-who-first-read-the-noli-me-
tangere/ on May 29, 2020.

Rizal, Jose. Histircal events of the Philippines islands by Dr. Antonio de Morga, published
in Mexico in 1609, recently brought to light and annotated by Jose Rizal, preceded
by a prologue by Dr. Ferdinand Blumeritt. Manila: Jose Rizal National
Centennial Commision, 1962

Salazar, Zeus. “A Legacy of the Propaganda: The Tripartite View of Philippines

History “ in Atoy Navarro and Flordeliza Lagbao-Bolante,eds Mga Basasahin
sa Agham Panlipunang Pilipino, Pilipinolohiya, at Pantayong Pananaw. QC: C&E
Publishing, 2007.
http://www.bagongkasaysayan.org.downloadable/zues_005.pdf

Stanley, Henry E.J. (1868). The Philippine Islands, Moluccas, Siam, Cambodia, Japan, and
China, at the close of the Sixteenth Century by Antonio De Morga.

Wani-Obias, Rhodalyn, Aaron Abel Mallari, and Janet Reguindin-Estella. (2018).

“The life and wrks of Jose Rizal.” C&E Publishing: Quezon City, 2018.

3.4 Acknowledgment

The figures and information contained in this learning packet were taken
from the references cited above.