El Filibusterismo:

A Revolution that Failed

Rizal in Ghent
Rizal left Brussels for Ghent on July 5, 1891. His decision to move to
this university city of Belgium was prompted by two reasons (Zaide & Zaide,
1999), namely: cheaper cost of printing in Ghent; and evade the enticing
attraction of Petite Suzanne. It was in this city where Rizal met Jose Alejandro
of Pampanga and Edilberto Evangelista of Manila, who were then studying
engineering at the University of Ghent.
With meagre financial resources on hand, Rizal was forced to live in a
very cheap boarding house where Edilberto Evangelista lived. With no
allowance arriving from his family in Calamba, Rizal practically had to
economize on whatever little amount of money he had. He, thus, led a life of
near starvation in the city of Ghent.
The Publication of the El Filibusterismo
After settling in Ghent, Rizal searched for a printing house, which
could offer him the lowest quotation for the printing of El Fili. Fortunately, he
found the F.Meyer-Van Loo Press willing to publish his novel on instalment
basis (Zaide & Zaide, 1999).
In order to defray the initial payment for the printing of the Fili, Rizal
had to pawn his jewels. For the printing to continue, he needed cash. Thus,
he became very desperate thinking that the novel will not come off the press,
as funds he expected from friends did not arrive. He, therefore, decided to
suspend its printing, until his friend Valentin Ventura in Paris came to the
rescue. With the financial assistance extended be Ventura, the publication of
the book was completed on September 1891. Rizal shipped to Hong Kong all
copies of the Ghent edition, which were smuggled into the Philippines, except
those copies sent to his friends in peninsular Spain (Schumacher, 1997).
A Comparison of the Noli and Fili
These two novels differed in many respects. While Noli Me Tangere is
a romantic novel, a work of the heart and a book of feeling, El Filibusterismo
is a political novel, a work of the head, a book of the thought (Zaide & Zaide,
1999).
 Another point of difference between the two novels is in terms of their
dedication. While Rizal dedicated the Noli to his motherland, the Fili was
dedicated to the memory of Gomburza. In terms of length of the novel,
the Noli is longer since it consists of 64 chapters. On the other hand, the Fili is
shorter as it consists of 38 chapters.
One common trend in both the novels is the awakening of the Filipinos
to the idea that they belong to one nation, to make them realize they have a
motherland to love, whose welfare should be their paramount concern
(Capino et al, 1978). Moreover, both novels are focused towards the seeking
of reforms in our society during the Spanish Regime. Rizal advocated
peaceful reforms in the Noli through Crisostomo Ibarra. On the other hand,
Rizal advocated a revolution in effecting reforms in Filipino society in the Fili,
through Simoun.
As pointed out by Zaide & Zaide (1999) both the Fili and Noli were
good novels from the point of view of history. One reason for the
aforementioned claim was that Noli and Fili depicted the actual conditions in
the Philippines during the time of Rizal. Moreover, both novels were
instrumental in awakening the spirit of Filipino nationalism, which paved the
way for the outbreak of the Revolution of 1896 and the disintegration of the
Spanish colonial empire in the Philippines.
Symbolical Interpretation of the Fili
On the more abstract or philosophical level, following the thesis that
the Fili is a study in revolution, the more important characters can be
interpreted symbolically. Turned cynical and revolutionary as a result of past
failures and disappointments, SIMOUN, could be made to represent the
portion of Filipino society which, tired of the oppressor’s rule wanted that rule
to be overthrown at all cost, but had no systematic plan for the new society, if
the old is overthrown.
MARIA CLARA, who after suffering from untold physical and spiritual
abuse for at least 13 years, at last dies, can still be made to symbolize in the
Fili, the friar-dominated culture, which is now ripe for revolution. That there is
no eventual union between Simoun and Maria Clara, not even meeting
between the two since they parted 13 years ago is significant. Although
Simoun wanted very much to see and possess her, he was not permitted to
do so. This is indicative, symbolically speaking, of Rizal’s refusal to recognize
that the friar-dominated Filipino culture could still be reinvigorated through the
infusion of new elements into its anemic bloodstream.
SEÑOR PASTA, the idealist turned mercenary, could be made to
represent that portion of Filipino society who have abandoned their noble
social ideals and have become thoroughly self-seeking opportunist, serving
only the interest of those who have hired them.
ISAGANI, a young student, who is inspired by high ideals for his
country but at critical moment apparently and unwillingly forgets those ideals
for selfish reasons, could be made to symbolize the untested and unreliable
idealism of a segment of the educated Filipino youths of the time.
 PAULITA GOMEZ, the hapless object of Isagani’s affection, a girl who
is more free from the fetters of convention than Maria Clara, can be made to
represent that portion of Filipino womanhood – still half breed like Maria Clara
– which is relatively enlightened but which is itself almost thoroughly bereft of
love of country and of a desire for the social good.
BASILIO, the medical student who, despite the extreme sufferings
undergone by his family as a result of clerical perfidy and cruelty, refuses to
entertain any revolution though even in the face of rampant social injustices,
could be made to symbolize that segment of the educated Filipino society
which has been so brutalized that it has become insensible to the social
welfare.
PLACIDO PENITENTE, is another young man who has been so
disillusioned by the state of affairs he finds himself in as a student, entertains
the desires to go abroad. When shown by Simoun some signs of a possible
uprising he becomes so frightened that he could not make up his mind
whether to join or not join. He persuasively could be made to symbolize those
elements of Philippine society, which had not yet been infused with a national
sentiment or social conscience.
DON CUSTODIO, a typical Spanish official in the country, who
occupies several positions despite the absence of qualification, believes that
any idea that does not come from him deserves no consideration. As a
character in the Fili, Rizal portrayed him as one who finds pleasure in
developing a feeling of inferiority among the people.
The pattern of suffering in the El Filibusterismo is depicted in the story
of Cabesang Tales, Juli, and the school master (Capino et al, 1978;
Schumacher, 1997).
CABESANG TALES, a victim of land grabbing by the friars, became
desperate and joined the outlaws for personal revenge. He died of fever and
found no justice in the courts.
JULI, innocent-looking and unaffected daughter of Cabesang Tales
and sweetheart of Basilio, took her own life because of her love for honor and
chastity rather than surrender her womanhood to the mundane desire of Fr.
Camorra.
THE SCHOOL MASTER, rusticated as a rebel for having
experimented teaching the Spanish language to young children against the
wishes of the Spanish friars was pardoned due to the influence wielded by
Simoun. Later on, he become Simoun’s gunpower expert.
The Message of the El Filibusterismo
Rizal’s message in El Filibusterismo is very clear: that the present
system of government in the Philippines through corrupt officials, dominated
by the friars can lead to the downfall of Spain. This point was stressed by
Simoun in the novel, when he said, “what is a man to do when he denied
justice? take the law into his own hands or wait for Spain to give him
rights...”From the foregoing, Rizal was very certain that because of the nature
and operation of the government, those who are intelligent, generous, hard-
working, courageous and loyal citizens were driven into opposition, crime and
subversion.
The Spanish colonial government for Rizal was arbitrary, cruel, lacking
in a sense of justice and responsibility, without interest in the people under its
tutelage. While Rizal described the government in a very negative way, his
picture of the friars in the Fili was harsher. In this novel, Rizal painted them as
abusing their power for the following reasons: to satisfy their evil desires; to
preserve their control of education; to rob men of their land; and to seek their
own interests.
While Rizal lambasted the friars in the Fili and the Spanish corruption,
greed, exploitation, and injustice, he did not spare his fellow Filipinos from his
harsh criticism of the regime. He condemned them for their greed, corruption,
hypocrisy, and cowardice, which contributed so much to the abuses of the
civil officials and the friars.
Another message communicated by Rizal was on the course of action
Filipinos should to take should Spain not listen to his warning. As Filipinos had
desired assimilation for a long time, Spain should grant it. Should Spain not
accede to the clamor for assimilation, the people may eventually prefer to die
rather than endure the miseries any longer. Violent means to effect change
would thus become inevitable to achieve their goal.