Name: Barcenilla, Reagane S.

Course and Section: BSTM 2-A

Subject: LWR (MNO1)

LIFE AND WORK OF RIZAL

COMPREHENSIVE SUMMARY

CHAPTER 1
Introduction to the Course: Republic Act 1425
The Rizal law, also known as Republic Act No. 1425 was implemented in the Philippines
on June 12, 1956. This law made it mandatory, for all private schools, colleges and universities
to include courses about the life and works and writings of Jose Rizal in their curricula.
Specifically his novels Noli Me Tangere and El Filibusterismo were emphasized. The
sponsorship of this law came from Senators Jose P. Laurel and Claro M. Recto. Prior to its
passing Senate Bill No. 438 addressing the matter was presented to the senate Committee on
Education on April 3, 1956.
This context delves to enactment of the Rizal Law in the Philippines during 1956 which
required institutions to teach Jose Rizals pieces “Noli Me Tangere” and “El Filibusterismo”.
Initially introduced by Senator Jose P. Laurel through Senate Bill No. 438 with an aim to
disseminate Riza’ls ideas and principles through his works; however opposition arose stating
concerns over unconstitutionally or religious bias within these texts. Consequently a modified
bill encompassing all of Rizal’s works was suggested for approval by both the Senate and House
of Representatives. The law was ultimately signed into effect as Republic Act 1425, by
henceforth recognized as the Rizal Law.
Republic Act No. 1425 which was passed on June 12 1956 requires that all public and
private schools, colleges and universities include subjects, about the life works and writings of
Jose Rizal, in their curriculum. This specifically includes his novels Noli Me. El Filibusterismo.
The Board of National Education is authorized to implement this directive, ensuring the use of
original or unexpurgated editions of the novels in collegiate courses. Schools must keep these
works in their libraries, and the Board will oversee translations into English, Tagalog, and other
Philippine dialects, making them accessible to the public. The act also appropriates funds for its
implementation and emphasizes the non-amendment of a code prohibiting the discussion of
religious doctrines in public schools.
The study of Jose Rizal's life and works, as mandated by the Rizal Law, serves several
crucial purposes. It aims to rededicate the youth to freedom and nationalism, pay tribute to Rizal
as a national hero, and provide an inspiring source of patriotism. The late Senator Jose P. Laurel
emphasized that Rizal's ideals are foundational to Filipino nationality. The teaching of Rizal
courses in higher education institutions focuses on recognizing the relevance of Rizal's ideals to
current conditions, applying his ideas in problem-solving, understanding his qualities, and
fostering moral character and citizenship. Ultimately, the study aims to instill Rizal's ideas and
ideals, promoting a deeper awareness for their application in daily life and active participation in
nation-building.

CHAPTER 2

19th Century Philippines as Rizal’s Context

Governor-General Jose de Basco y Vargas led significant changes in the Philippines
during his time. Despite facing opposition, he established the Royal Philippine Company, aiming
to boost trade and agriculture. Basco, navigating challenges like mismanagement, pushed
forward reforms, including a tobacco monopoly and restrictions on Chinese merchants. The
Galleon Trade's end in 1810 opened Manila to global commerce by 1834, attracting migrants and
fostering a dynamic economy. The Ilustrados, educated elites, encountered challenges from
friars, but technological advancements like railways connected the Philippines to the world.
Through these changes, the importance of cash crops in the Philippine economy became evident.
During this era, the emphasis on cash crops heightened tensions over land ownership.
Farmers, pressured to boost harvests, faced challenges as hacienderos exploited practices like
pacto de retroventa, making land reclaiming difficult. Economic pressures led to debt, forcing
many into tenant farming or facing land acquisition. The rise of the Chinese and Chinese
mestizos fueled economic growth, despite initial concerns. Recognizing their importance,
Spaniards engaged in efforts to convert and intermarry, giving rise to influential Chinese
mestizos who played a vital role in society. Filipinos, treated akin to slavery with imposed taxes
and forced labor, endured a social hierarchy. As the economic power of Spaniards waned in the
19th century, complications arose with the growing influence of the principalia and mestizos.
Despite initial denials, the hard work of mestizos and principalia eventually gained recognition,
reshaping societal importance.
In the mid-18th century, the inquilinato system eased the burden on hacienderos by
introducing canons and inquilinos. This three-tiered structure included kasama or sharecroppers,
but income distribution tensions emerged. During the 19th century, friars dominated education,
instilling fear of God and obedience. Only the University of Santo Tomas initially offered
diverse courses, causing an inferiority complex among students. Public education for indios
started in the mid-19th century with the Educational Decree of 1863. Spanish language teaching
faced friar opposition over fears of political awareness. The French Revolution's influence on
Spain negatively impacted the Philippines, leading to inefficient administration and the
imposition of Spanish culture. Inspired by the American Revolution, global ideas of
independence reached Filipino reformists like Rizal in the 19th century, as ilustrados sought
freedom for the Philippines.
In the 18th century, Bourbon reforms aimed to strengthen the Spanish empire but
inadvertently widened the gap between peninsulares and creoles, setting the stage for Spanish
American independence. Reforms included military changes, resource control, and limiting
native participation. The 1812 Constitution, born in Cádiz amid French occupation, sought
liberal principles but was invalidated in 1814 by King Fernando VII, restoring absolutism.
Despite this, it played a significant role in the political and intellectual history of the Spanish-
speaking world, influencing Western political thought during the Age of Revolutions.
The bicentennials of historical events have sparked increased research on the Spanish monarchy
crisis, Spanish American independence movements, and the Cádiz Constitution. Recognition has
grown for Spanish American deputies in the Cádiz Cortes and the role of Spanish liberals in the
early 19th century. The 1812 Constitution, despite limitations, is crucial for understanding
liberalism's political and ideological aspects. Revolutionary for its time, it challenged
longstanding political principles, especially during the crisis hispánica and revolución liberal
española (1808–1814). Exploring Cádiz, liberalism, and the 1812 Constitution, this bibliography
focuses on Peninsular Spain and Spanish America during these transformative periods. While
liberals briefly returned to power in Spain in 1820, reinstating the Cádiz Constitution, it couldn't
prevent the eventual loss of the continental Spanish American empire.

CHAPTER 3

Rizal’s Life: Family, Childhood and Early Education

Jose Rizal, born into the prosperous Rizal family of Calamba, Laguna, was part of the
principalia class. His 13-member family included his father, Don Francisco Mercado II, and
mother, Teodora Alonso Realonda. Coming from diverse heritage, Rizal's paternal lineage had
Chinese roots, while his maternal side had Chinese-Filipino and Japanese ancestry. The family
initially resided in the Parian, Manila, later moving to Biñan, Laguna. Rizal's father, Don
Francisco, was a descendant of a gobernadorcillo in Biñan. This background played a significant
role in shaping Rizal's upbringing and perspectives. The Rizal family, led by Don Francisco
Mercado and Teodora Alonso, was prominent in Calamba. Don Francisco, of part-Chinese
descent, served as the town's "cabeza de barangay." Teodora, known for her intelligence and
business acumen, came from a family with Japanese ancestry.
Jose Rizal, the second son and seventh child, was executed in 1896. His siblings included
Saturnina, Paciano, Narcisa, Olympia, Lucia, Maria, Concepcion, Josefa, Trinidad, and Soledad.
Paciano, the only brother, rose to the rank of General in the Philippine Revolution.
Notable sisters include Narcisa, who found Jose's unmarked grave, and Olympia, who
died in childbirth. Lucia faced persecution for being Jose's sister, and Maria received many
letters from Jose. Concepcion, Josefa, and Trinidad had varying life experiences, with Trinidad
outliving all her siblings.
The youngest, Soledad, married Pantaleon Quintero and had five children before her
death in 1929. The Rizal family endured challenges but played significant roles in Philippine
history.
Jose Rizal, born on June 19, 1861, in Calamba, Laguna, showed early signs of
intelligence and a love for learning. His mother, Teodora Alonso, taught him to read and write at
a young age. Private tutors, including Leon Monroy and Uncle Manuel Alberto, prepared him for
formal education. Rizal learned various skills from family members, including swimming and
sports.
Tragedy struck when his sister Concepcion died at the age of three, prompting the parish
priest to impart philosophical teachings. Rizal, an avid reader, took long rides through the
countryside on his pony and expressed his feelings through verses. At eight, he wrote his first
poem, "Sa Aking Mga Kababata," emphasizing love for the native language. After his tutor's
death, Rizal transferred to a private school in Biñan, Laguna, facing initial challenges but soon
excelling academically. Despite jealousy from classmates, Rizal's intellectual superiority and
skill in wrestling earned him popularity. He also developed an interest in painting, nurtured by
Juancho of Biñan. Despite some gaps in the Spanish educational system, Rizal received adequate
instruction for college preparation in Manila.
In "To My Fellow Children," Jose Rizal expresses the profound connection between a
people's love for their language and the pursuit of liberty. He compares this love to a bird soaring
to freedom. Rizal emphasizes that language serves as a judge and referee for a nation,
influencing its destiny.
He criticizes those who do not appreciate their native tongue, likening them to beasts.
Rizal advocates for enriching the language, drawing parallels between Tagalog, Latin, English,
Castilian, and the language of angels. He believes God has blessed the Filipino people with their
language.
Rizal laments the loss of the original Tagalog alphabet, symbolized as bancas (boats) lost
in a stormy sea. The poem reflects Rizal's advocacy for language, identity, and the preservation
of cultural heritage.

CHAPTER 4

Rizal’s Life: Higher Education and Life Abroad

During his college years at Ateneo de Manila (1872-1877), Jose Rizal faced challenges
but excelled academically, earning the title of "emperor" for intelligence. The rigorous education
focused on various subjects and encouraged competition between student groups. Rizal,
motivated by racial pride, finished with top honors in 1877. He showcased Filipino academic
prowess, actively engaging in extracurriculars and leadership roles. Post-Ateneo, he enhanced his
skills at Santa Isabel College, delving into Spanish proficiency, poetry, and even art under Father
Sanchez
Jose Rizal's dedication to learning extended to sciences and philosophy, guided by Father
Jose Villaclara, S.J. His student years at Ateneo were marked by academic excellence, artistic
pursuits, and personal growth. In his poetic journey, Rizal penned "Mi Primera Inspiracion," a
lyrical tribute to nature dedicated to his mother. "Un Recuerdo de Mi Pueblo" nostalgically
reflects on his hometown, Calamba, expressing deep affection for its simplicity and natural
beauty.
Inspired by Ateneo's education, Rizal wrote on religion and education. "Al Niño Jesus" reflects
his Catholic devotion, while "La Alianza Intima Entre Religion y La Buena Educacion" explores
their connection. "Por La Educacion Recibe Lustre la Patria" envisions progress through wise
education, emphasizing its positive impact. Through these poems, Rizal not only showcased his
talent but also conveyed his thoughts on nature, hometown nostalgia, religion, and the
transformative power of education.
After Ateneo, Rizal pursued studies at UST against his mother's concerns. Despite
excelling in surveying at Ateneo, he switched to Medicine at UST to cure his mother's eyesight.
Academic success waned due to Dominican professors' attitudes, racial discrimination, and
dissatisfaction with primitive methods. His true calling seemed to be the arts, evident in lower
grades for medical subjects. Amid distractions like romantic interests and social activities, Rizal's
academic performance was impacted.
In the backdrop of Manila's exposure to liberal ideas, Rizal, influenced by 19th-century
revolutions, engaged in literary competitions, producing notable works like "A La Juventud
Filipina." At just 18, the poem expressed his desire to contribute to society, emphasizing Filipino
youth's talents and potential. Despite apparent praise for Spain, Rizal subtly referred to the
Philippines as his motherland, marking a significant moment in literature. The poem won a grand
prize, challenging the notion of Filipino inferiority. Another work, "El Consejo de los Dioses,"
showcased Rizal's prowess but faced unfair judgment, highlighting Filipinos' ability to compete
fairly. Rizal's one-act play, "Junto al Pasig," staged at Ateneo, continued his call for Filipino
resistance against foreign influence, echoing on the Feast Day of Immaculate Conception.
In February 1880, Rizal penned "A Filipinas," urging Filipino artists to express gratitude
through their art, showcasing his deep love for the country's natural beauty. At UST, he emerged
as a leader in student activism, facing derogatory terms and engaging in frequent fights. Rizal
criticized the outdated education system, forming the "Compañerismo" secret group. His
experiences, including being whipped by a Guardia Civil lieutenant, fueled his commitment to
fighting oppression. Despite family distress, Rizal left for Europe in 1882 to further his studies
and seek a cure for his mother's failing eyesight, reassured by friends shouldering his expenses
Rizal initially aimed to complete his medical course in Barcelona but also aspired to
advocate reforms against Spanish oppression and establish himself in journalism. Paciano played
a crucial role in discreetly facilitating Rizal's departure. His journey to Barcelona, marked by
stops in various places, brought him a sense of freedom and liberalism. In Barcelona, Rizal, at
21, writing as Laong Laan, published "El Amor Patrio" (Love of Country), emphasizing the
profound significance of patriotism and sacrifices for the nation. The essay, written in June 1882,
highlighted historical examples and portrayed the motherland as an entity worth defending
despite challenges. Reflecting deep patriotism, "Love of Country" marked the beginning of
Rizal's literary journey abroad. Despite challenges and conflicts, Rizal implored readers to love
the country and envision progress and unity. His commitment to completing studies temporarily
paused his writings due to family opposition.
In Madrid, Rizal pursued diverse activities, from medicine and philosophy to painting
and languages. Financial struggles and personal conflicts marked this challenging time. Joining
the Circulo Hispano Filipino and becoming a Freemason led to his removal from the Catholic
Church. In Paris, he specialized in Ophthalmology, posed for paintings, and worked on his novel,
“Noli Me Tangere”. Financial constraints led him to Germany, where he faced challenges but
engaged in scientific societies and advocacy for human dignity. After five years abroad, Rizal
returned to Calamba in 1887, facing rumors and death threats. Establishing a medical clinic, he
advocated for tenants’ rights during an agrarian investigation. Frustrated friars demanded his
deportation, leading him to leave for Hong Kong after 6 months. Before leaving, he wrote
“Himno al Tabajo”, praising the value of labor in the country.
In 1888, Rizal arrived in Hong Kong, where he studied the Chinese language, culture,
and values, and befriended Spaniards. He visited Macao, explored various places, and lived with
Juan Lecaroz. Later, he departed for Japan, where he stayed at the Spanish Legation and
developed a short romance with O-Sei-San. Despite contemplating staying in Japan, Rizal left to
fulfill duties for his country. He then traveled to the United States, witnessing natural beauty,
hardworking Americans, and material progress. However, he observed racial inequality and
prejudice. Afterward, he embarked on a journey to London, where he aimed to enhance his
English language skills, study Antonio Morga's work, and contribute articles to defend his
people. Rizal faced both good and bad news from the Philippines during his time in London,
staying updated on events like the persecution of fellow Filipinos, attacks on the Anti-Friar
Petition signatories, and the arrest of friends.
 In September 1888, Rizal traveled to Paris for research at the National Library, focusing
on annotating Antonio Morga's Sucesos de las Islas Filipinas. He stayed with Valentin Ventura,
balancing a good life with a busy schedule. In December 1888, he spent Christmas with the
Beckett family and developed an attraction to Gertrude Beckett. Despite this, he continued his
active involvement in the Propaganda Movement, meeting leaders like Marcelo H. del Pilar and
Mariano Ponce. In London, he founded the Kidlat Club and Indios Bravos, contributing to La
Solidaridad and translating the letter to The Women of Malolos. Rizal founded the R.D.L.M. in
Paris in 1890 to promote knowledge in the Philippines. In Brussels from January 28, 1890, Rizal
worked on El Filibusterismo, treated patients as a surgeon, and wrote numerous articles for La
Solidaridad. He received distressing news about his family's plight in Calamba and faced
challenges in Madrid.Despite these hardships, he completed El Fili in Biarritz, France, in March
1891.
After publishing "El Filibusterismo" in Europe, Rizal left Madrid due to political tensions with
fellow Filipinos.
In Hong Kong, he heard about the passing of his friend Jose Ma. Panganiban. Unhappy
with the political situation in Europe, Rizal decided to focus on his mission. He arrived in Hong
Kong on November 20, 1891, and began practicing medicine to support his family. While there,
he translated "The Rights of Man" into Tagalog, wrote articles addressing Spain's treatment of
Calamba tenants, and started drafting the constitution of La Liga Filipina. La Liga aimed for
unity, protection, and reforms. Before returning to the Philippines in 1892, Rizal sought to
discuss his North Borneo project with Governor-General Despujol. Upon returning to the
Philippines, he encouraged friends to join La Liga, but shortly after its formation, Rizal was
arrested and brought to Fort Santiago on July 6, 1892, accused of distributing satirical leaflets
against Dominican friars. Despite being untrue, Rizal was exiled to Dapitan, Mindanao.

CHAPTER 5
Rizal’s Life: Exile, Trial and Death

Rizal returned to Manila in 1892, founded La Liga Filipina, and thanked Governor-
General Despujol for lifting the exile order on his sisters. Exiled to Dapitan, he befriended
Captain Carnicero, engaged in various activities, helped the community, and even married
Josephine Bracken. In Dapitan, he demonstrated his skills as an ophthalmologist and contributed
to the town's development. Despite his exile, Rizal received news of the revolution in Manila and
was eventually allowed to go to Cuba. However, he was arrested during the journey and brought
back to Manila, where he was imprisoned at Fort Santiago.
In 1896, Rizal faced a trial led by Colonel Francisco Olive, accused of being the
revolution's leader. The investigation lasted five days, with Rizal unable to interrogate witnesses.
He chose Lt. Luis Taviel de Andrade as his lawyer, who presented evidence, but Rizal was still
found guilty. Rizal cited twelve points in his defense, emphasizing his opposition to rebellion,
lack of involvement with Katipunan, and his positive activities during exile in Dapitan. Despite
these points, Rizal was convicted, highlighting the challenges he faced in proving his innocence.
In the final days before his execution on December 30, 1896, Rizal faced the grim reality
of his fate. He spent his last hours in prayer at the prison chapel and met with his mother and
sisters, giving them his possessions. Unable to embrace his mother, he wrote a final letter to his
friend Blumentritt. Rizal's last and longest poem, "Mi Ultimo Adios" or "My Last Farewell,"
expressed his love for his homeland, his acceptance of death, and his hopes for the Philippines'
future. The poem reflects Rizal's patriotism, sacrifices, and profound emotions as he faced his
imminent execution.
In the final days before his execution on December 30, 1896, Rizal faced the grim reality
of his fate. He spent his last hours in prayer at the prison chapel and met with his mother and
sisters, giving them his possessions. Unable to embrace his mother, he wrote a final letter to his
friend Blumentritt. Rizal's last and longest poem, "Mi Ultimo Adios" or "My Last Farewell,"
expressed his love for his homeland, his acceptance of death, and his hopes for the Philippines'
future. The poem reflects Rizal's patriotism, sacrifices, and profound emotions as he faced his
imminent execution.
On December 30, 1896, Rizal walked to Bagumbayan wearing a black suit, accompanied
by his defense lawyer Andrade and two Jesuit priests. A mixed crowd lined the streets, some
sympathetic, others hostile. Rizal remained calm, nodding and occasionally smiling at familiar
faces. Refusing to kneel or wear a blindfold, he faced the firing squad, requesting to be shot in
the back, not the head. After an agreement, Rizal shook hands with his defense lawyer. The
execution proceeded, and Rizal's final words were "Consummatum est!" He was shot, and a
mercy shot to the head followed. The Spaniards shouted, but the crowd remained silent until a
military band played "Marcha de Cadiz," prompting cheers.

CHAPTER 6
Annotation of Antonio Morga’s Sucesos De Las Islas Filipinas

Jose Rizal, known for his quest for truth, sought a reliable historical account of the
Philippines during Spanish colonization. Facing challenges with biased sources, he discovered
Antonio Morga's "Sucesos de las Islas Filipinas." Morga, a Spanish conquistador and historian,
wrote about the Philippines from 1493 to 1603. Rizal, impressed by Morga's work, annotated and
published a new edition, adding 639 footnotes to correct misrepresentations. Rizal's purpose was
to awaken awareness of the past and rectify distortions. He criticized Morga's biases and
highlighted discrepancies, such as Morga's portrayal of Filipino culinary practices. Rizal's
annotations aimed to provide a more accurate understanding of Philippine history.
In this preface, signed with "Jose Rizal, Europe 1889," Rizal explains that after the
reception of his novel "Noli Me Tangere," he realized the need to provide historical context
before delving into subsequent portrayals of the Philippines. He emphasizes the importance of
understanding the past to fairly assess the present, especially during the three centuries of
Spanish rule. Rizal, acknowledging his own limited knowledge, quotes an eminent Spaniard who
witnessed the final days of the Philippines' ancient nationality. The author aims to present the
shadow of their ancestors' civilization, hoping to evoke a consciousness of the past and correct
any distortions in historical memory. The preface serves as a preparation for readers to engage in
the study of the future.
The notable annotations by Jose Rizal, found in his work "Annotations to Dr. Antonio
Morga’s Sucesos de las Islas Filipinas," aim to provide historical context to the Filipinos. Rizal
expresses the necessity of understanding the past to judge the present accurately, particularly in
the context of Spanish rule lasting three centuries. He acknowledges his own lack of knowledge
and authority, quoting a distinguished Spaniard with personal knowledge of the Philippines'
ancient nationality. The annotations aim to unveil the shadow of their ancestors' civilization,
seeking to raise awareness of the past and correct any historical inaccuracies or calumnies. The
overall purpose is to prepare readers for a thoughtful study of the future.
 In Rizal's New Edition of Morga's Sucesos, he presents three key arguments: 1) Filipinos
had a distinct culture before Spanish arrival; 2) Spanish colonization led to the devastation,
demoralization, exploitation, and ruin of the Philippines; and 3) The present state of the
Philippines wasn't necessarily superior to its past. Rizal highlights the negative impact of
Spanish rule, noting the depopulation, impoverishment, and retardation of the country. He
observes that Filipinos lost their traditions, mementoes, and original cultural elements, adopting
foreign doctrines and aesthetics. Rizal contends that the conquest contributed to the decline of
the Philippines' rich tradition and culture.

CHAPTER 7
Noli Me Tangere

Renato Constantino describes a hero as one who understands and addresses society's
problems and aspirations. Rizal, considered a hero, crystallized the great problems of Philippine
society in his work. Influenced by Harriet Beecher Stowe's Uncle Tom's Cabin, Rizal aimed to
reveal the societal issues under Spanish colonial rule in the Philippines through his book, "Noli
Me Tangere." Despite initial plans with companions, Rizal faced challenges, including financial
constraints. Dr. Maximo Viola, a friend from San Miguel, Bulacan, saved the project by lending
Rizal P300 to publish the novel. Viola's generosity earned him the title "Savior of the Noli."
Rizal completed the final draft in Berlin, and the novel was officially off the press in March
1887. In gratitude, Rizal dedicated the first copy to Viola, considering him the "first to read and
appreciate" his work.
Jose Rizal's "Noli Me Tangere," published in 1887, is a Spanish novel that exposes the
realities under Spanish colonial rule in the Philippines. Written when Rizal was 26 and studying
medicine in Madrid, the novel comprises 63 chapters and an epilogue. Rizal aimed to reveal the
abuses and inequalities of Spanish friars and government officials. Dedicated to the Philippines,
the novel serves to awaken people to societal truths. "Noli Me Tangere," meaning "touch me not"
in Latin, is the first in a trilogy, followed by "El Filibusterismo" and intended to conclude with
"Makamisa," though the latter was never finished. The title carries biblical significance, as it
refers to Jesus' words to Mary Magdalene in John 20:17.
"Noli Me Tangere" follows the story of Crisostomo Ibarra, a wealthy Filipino who
returns to the Philippines after studying in Europe. At a party thrown by Capitan Tiago, Ibarra
faces the hostility of Padre Damaso but learns of his father's unjust death. Ibarra uncovers more
injustices, saves Elias from danger, and receives approval for a school donation. Despite a plot to
kill him during a ceremony, Elias rescues Ibarra, who later faces public humiliation and
excommunication. False accusations lead to Ibarra's arrest, but Elias helps him escape. Maria
Clara reveals a tragic truth about her parentage, and Elias sacrifices himself for the cause. The
epilogue portrays the downfall of characters like Capitan Tiago, Padre Damaso, and Maria Clara,
highlighting the pervasive impact of societal issues.

Main Characters:
Juan Crisóstomo Ibarra y Magsalin (Ibarra): A wealthy and idealistic young mestizo
returning to the Philippines from Europe, seeking to fulfill his father's wishes for educational
reform.
María Clara: Capitan Tiago's adoptive daughter, revealed to be Fr. Damaso's biological child.
She faces an arranged marriage and becomes entangled in Ibarra's trials.
Father Damaso: Corrupt and vindictive Spanish priest who masterminded Don Rafael Ibarra's
death and incites conflict with Ibarra.
Elías: A mysterious rebel who befriends Ibarra, revealing societal injustices and engaging in
discussions on revolution.
Don Rafael Ibarra: Deceased father of Crisostomo Ibarra, an advocate for liberal education
who faced persecution by the corrupt clergy.
Father Salví: A cunning Spanish priest succeeding Fr. Damaso, manipulating San Diego's high
society with strategic leverage.
Captain Tiago: Wealthy Filipino socialite concerned with advantageous social pairings, initially
supportive of Ibarra but later influenced by societal pressures.
The Ensign: Head of the Civil Guard, engaged in bitter feuds with Fr. Salví, enforcing curfews,
and dealing with personal challenges.
Doña Consolación: The pugnacious wife of The Ensign, influential and vulgar, playing a
significant role in decision-making.
Doctor Tiburcio de Espadaña and La Doctora Victorina: Fraudulent Spanish doctor and his
social-climbing wife, scheming to benefit from advantageous marriages.
Lt. Guevara: Morally upright lieutenant supporting Ibarra and exposing the involvement of Fr.
Damaso in Don Rafael's death.
Linares: Nephew of Dr. de Espadaña, a respectable Spanish man matched with Maria Clara for
advantageous reasons.
The Schoolmaster: An educator informing Ibarra of the deteriorating state of education in San
Diego.
Don Filipo (Filipo Lino): Vice mayor opposing wasteful expenditures on religious feasts,
representing the less religiously shackled generation.
Sisa: Mother of Crispín and Basilio, goes mad upon losing her sons and tragically dies. Fr.
Sibyla: A rational and calm priest serving in Binondo, provides a foil to corrupt counterparts.
The Gravedigger: Exhumes Don Rafael's remains, reluctantly revealing information about his
burial.

The characters contribute to the novel's exploration of societal issues, injustices, and
conflicts during the Spanish colonial era in the Philippines.

Symbolisms in "Noli Me Tangere":

The Schoolhouse: Symbolizes empowerment and freedom, reflecting Ibarra's immunity to the
threat of excommunication due to his overseas education.
Crispin and Basilio: Represent the consequences of lacking education, as their suffering results
from blind obedience to church leaders.
Tinola and Betel Nut Parcels: Everyday Filipino dishes associated with rural simplicity,
highlighting the diverse society gathered at Ibarra's party.
Capitan Tiago: Embodies the powerless Philippine government during the Spanish era, serving
as a figurehead under the control of Spanish authorities.
Elias and Ibarra: Symbolize two contrasting approaches to political reforms – Elias represents
revolution, while Ibarra advocates civil discussions. Maria Clara: Symbolizes the Philippines
under Spanish rule, embodying the exploitation by the colonial government and representing the
idealized, powerless
Filipina.Crisostomo Ibarra: Represents Filipinos who studied abroad, aspiring to improve the
country through education and progressive ideals.
Father Damaso: Reflects the wicked and respected priests of the time, exposing the rampant
covert fathering of illegitimate children by friars.
Pilosopo Tasio: Symbolizes and wise ideas perceived as weird or lunatic by the uneducated,
inspired by Jose Rizal's intelligent brother Paciano.
Sisa and Her Sons: Epitomize a Filipino family oppressed by Spanish authorities, highlighting
the lack of concern in addressing problems faced by Filipino families.
Doña Victorina: Represents ambitious Filipinas aspiring to be classified as Spanish, embodying
social climbing and a colonial mentality.
Don Tiburcio: Symbolizes incompetent and unqualified Spaniards who illegally practiced their
supposed professions in the Philippines.
Padre Salvi: Represents seemingly kind but wicked Spanish friars, harboring lust for Maria
Clara.
Don Rafael Ibarra: Symbolizes a rich landlord with social conscience, sent to jail for helping a
boy against an abusive Spanish tax collector.

These symbolisms collectively depict the complex societal dynamics and challenges
faced by Filipinos under Spanish colonial rule. The novel's characters and their representations
continue to resonate with aspects of society, inviting reflection on historical and contemporary
contexts.
The reactions to Rizal's novel "Noli Me Tangere" were diverse. Spanish officials and
friars, angered by its content, sought to ban it. Rizal's friends, including non-Filipinos like
Ferdinand Blumentritt and Dr. Miguel Morayta, defended and praised the novel. Rizal's family
faced backlash, and Governor General Emilio Terrero, after reviewing the Noli, provided Rizal
with a bodyguard fearing potential harm. Committees and clergy in the Philippines condemned
the novel as heretical and politically subversive. In Madrid, a newspaper article and some
members of the Spanish Cortes criticized the Noli. An Augustinian priest, Jose Rodriguez, wrote
anti-Noli pamphlets, countered by Filipino theologian Vicente Garcia. Rizal described the wide-
ranging accusations against him, including being considered a German spy and sorcerer. Despite
the controversy, the novel thrived in a black market, with enemies burning copies while friends
purchased them. Rizal even received a threatening letter signed only as "A Friar."

CHAPTER 8
El Filibusterismo

Rizal began writing "El Filibusterismo" in 1887, finalizing it in Biarritz, France, and
publishing it in Ghent in 1891. The novel reflects the threats and oppressions faced by Rizal and
his family due to "Noli" and the Calamba agrarian trouble. Rizal's roommate, Jose Alejandrino,
canvassed the printing press, and Valentin Ventura, who partially financed the publication, is
credited as "the savior of the Fili." Rizal initially financed the printing with collateral, but
Ventura's monetary assistance was crucial. Despite this help, Rizal had to significantly shorten
the novel to cut costs, producing 38 chapters instead of the planned 64. In gratitude, Rizal gave
Ventura the original manuscript, a pen, and an autographed copy. The Philippine government
later purchased the manuscript from Ventura in 1925 for 10,000 pesos, now housed in the
National Library.
Rizal clarified the term "filibuster" to his German friend Blumentritt, explaining its
association with revolutionary suspicion in the Philippines. By the late 19th century, "filibuster"
had come to mean "subversive" in the country. The novel "Filibusterismo" explores subversion
and is dedicated to the memory of Gomburza, three executed priests accused of being
"filibustero." Rizal acknowledged errors in their ages and execution date. The foreword,
addressed to the Filipino people and their government, includes a warning and inscription by
Blumentritt. Due to the backlash from his first book, Rizal aimed to keep "Filibusterismo" away
from the Spaniards, distributing most copies to the Philippines. However, authorities seized the
shipment, making it a rare book overnight.
"El Filibusterismo" follows the character Simoun, revealed to be Crisostomo Ibarra from the
Noli Me Tangere. Simoun, an affluent jeweler, returns to the Philippines with a grand plan for
revenge against Spanish officials and to rescue Maria Clara. He manipulates the government,
encourages corruption, and plans a revolution, recruiting followers like Basilio and aligning with
the revolutionary group of Kabesang Tales. However, upon hearing of Maria Clara's death,
Simoun decides not to initiate the planned uprising. Later, at a wedding reception, he plants
explosives as part of a plot to attack government buildings in Manila. Isagani, Paulita's rejected
lover, prevents the explosion, exposing Simoun's plan. Hunted by law enforcers, Simoun seeks
refuge with Padre Florentino, confesses his identity and plans, and takes poison to avoid capture.
The priest absolves him, and the story ends with Simoun's treasures thrown into the sea, hoping
they will be recovered for the greater good.
"El Filibusterismo" serves as a continuation of "Noli Me Tangere," revealing the true
state of Filipino society under Spanish rule. It addresses socio-political issues such as abuses by
the Spanish Catholic clergy, superstitions posing as religious faith, the need for educational
reform, corruption among government officials, and the pretenses of social climbers. Unlike
"Noli," "El Fili" explores various means of achieving social reform, suggesting both the
unlikelihood of radical change and the potential for independence through revolution. The
novel's ending, showcasing the failure of Simoun's uprising, is not a categorical rejection of
revolution by Rizal. Instead, it implies Rizal's stance against unprepared and disorganized
rebellion, advocating for reform through non-violent means while acknowledging the potential
for armed revolution under certain conditions. "El Filibusterismo" features characters embodying
societal issues in the Philippines. Simoun, disguised Crisóstomo Ibarra, seeks violent revolution
against Spanish oppression. Basilio, Sisa's son, becomes a physician but remains indifferent to
revolution. Isagani, a poetic idealist, symbolizes Filipino youths torn between ideals and personal
interests. Captain Tiago succumbs to opium, reflecting societal decay. Don Custodio represents
Spanish officials resistant to change. Maria Clara symbolizes the friar-dominated culture ripe for
revolution. Kabesang Tales joins bandits seeking revenge against friar injustices. Juli represents
honor and chastity, sacrificing herself against Padre Camorra. Placido Penitente highlights
individuals lacking nationalistic conscience. The characters collectively depict the complexities
of Filipino society in Rizal's critique. Both "Noli Me Tangere" and "El Filibusterismo" expose
the ills of Spanish authorities in the Philippines, using satire and caricatures. While "Noli"
depicts the suffering of Filipinos under colonization, "El Fili" portrays an awakening with
revolutionary forces forming. "El Fili" is more serious, bitter, and radical, reflecting Rizal's
mature and less hopeful view of the socio-political situation. Despite personal hardships, Rizal's
motive for writing "El Fili" was not revenge but to address the suffering of Filipinos. Initially
praised by friends, Rizal later acknowledged the superiority of "Noli."

Both "Noli Me Tangere" and "El Filibusterismo" expose the ills of Spanish authorities in the
Philippines, using satire and caricatures. While "Noli" depicts the suffering of Filipinos under
colonization, "El Fili" portrays an awakening with revolutionary forces forming. "El Fili" is more
serious, bitter, and radical, reflecting Rizal's mature and less hopeful view of the socio-political
situation. Despite personal hardships, Rizal's motive for writing "El Fili" was not revenge but to
address the suffering of Filipinos. Initially praised by friends, Rizal later acknowledged the
superiority of "Noli." "El Fili" highlights a failed revolution organized by Simoun, emphasizing
the need for Filipino independence to alleviate miseries. Rizal's message emphasizes courage,
sacrifice, and prioritizing the common good for deserving independence. Guerrero notes Rizal as
a reluctant revolutionary, believing Filipinos were not yet ready for independence. Post-"El Fili,"
Rizal became a separatist, abandoning the idea of peaceful liberation due to Spain's resistance to
reforms. Bitterly attacked by fellow reformers, Rizal severed ties with Madrid propagandists and
returned to the Philippines.

CHAPTER 9
The Philippines: A Century Hence

In Rizal's essay "Filipinas Dentro De Cien Años," he forecasts the future of the
Philippines within a century, addressing the glorious past, the deterioration of the economy, and
the sufferings under Spanish rule. The essay serves to warn Spain of the potential catastrophic
end to its domination, drawing parallels to the French Revolution. Rizal aims to instill
nationalism among Filipinos, urging them to fight for their rights. He analyzes causes of Filipino
misery, including Spain's military laws, the destruction of indigenous culture, and passive
submission to colonizers. Rizal highlights the failure of keeping people uneducated,
impoverished, or exterminated to hinder progress. He concludes that Spain must change its
colonial policies to align with Philippine society and the rising nationalism, as there is no means
to halt the country's progress.
Rizal's essay envisions a Filipino revolution if Spain persists in exploitation. He
advocates for representation and human rights within Spain, foreseeing peaceful independence.
Current challenges include economic control by an elite, a widening rich-poor gap, and flaws in
national character affecting competitiveness. The call to action is for Filipino youth to contribute
to a fairer society, using technology for dialogue and unity.
In "Sobre La Indolencia de los Filipinos" (The Indolence of the Filipinos), Rizal
addresses the misconception of Filipino laziness during the Spanish regime. He points out
various factors leading to economic decline, including the Galleon Trade, forced labor, lack of
protection against invaders, a flawed education system, and poor examples set by Spanish rulers.
Rizal also acknowledges factors within the Filipino community, such as a feeling of inferiority,
reliance on miracles, lack of ambition, and a deficiency in national sentiment. While Spanish
colonization contributed significantly to Filipino indolence, Rizal emphasizes the importance of
education and liberty as essential solutions for progress and overcoming the problem of
indolence.
Rizal's letter to the young women of Malolos champions equal education and addresses
societal issues. He rejects corrupt friars, urges private judgment, and emphasizes mothers'
influence. Rizal advocates for independent thinking, outlining qualities for Filipino mothers and
advising wives to actively support their husbands. The focus is on shaping children's character
through maternal example.
Rizal advises unmarried women not to be swayed by appearances but to prioritize a man's
firm character and lofty ideas. He suggests three qualities to look for in a prospective husband: a
noble and honored name, a manly heart, and a high spirit that rejects the idea of creating
subservience. Rizal encourages women to seek partners with integrity and a commitment to
noble ideals rather than being easily charmed by external traits.

CHAPTER 10
Jose Rizal and Philippine Nationalism: Bayani and Kabayanihan

Jose Rizal, a symbol of Philippine nationalism and heroism, exemplified versatility,

flexibility, and moral uprightness. The distinction between "hero" and "bayani" is explored,
highlighting their similarities and contextual differences. While a hero, in mythology, is often of
divine descent and admired for achievements, "bayani" in Filipino context refers to someone
who fights for the community, engages in cooperative endeavors, and works for the greater good.
The term encompasses extraordinary courage, talents, noble deeds, and even participation in a
play. Ambeth Ocampo emphasizes that "bayani" is a richer and more nuanced word, rooted in
the concept of place (bayan) and doing something great for the community or nation.
The concept of "bayani" has evolved from past warriors and intellectuals to encompass
modern contributors, such as Overseas Filipino Workers (OFWs). While traditional heroes like
Rizal and Bonifacio sacrificed for the nation, contemporary heroes impact the Philippines'
progress through economic means. The definition of bayani has broadened to acknowledge
various forms of courage and contributions, reflecting the changing needs of a contemporary
society.
Dr. Zeus A. Salazar redefines "bayani" as individuals who travel and return, emphasizing
cooperation and positive contributions without the need for sacrifice. This inclusive view
suggests anyone can be a bayani, illustrated by Efren Peñaflorida's dedication to educating youth.
Salazar defends Jose Rizal as the Philippines' greatest hero, citing his role in the Propaganda
Campaign and influential work, Noli Me Tangere. Rizal's impact, sacrifices, and moral courage
distinguish him as an unparalleled hero in Filipino history.
After Rizal's execution, the Katipunan recognized his leadership, and Gen. Emilio
Aguinaldo commemorated the anniversary of Rizal's death. The revolutionary government paid
tribute to Rizal's memory, declaring December 30 as "Rizal Day." Global recognition followed,
with scientific societies honoring him and newspapers worldwide covering his martyrdom.
William Cameron Forbes, an American governor-general, emphasized the acknowledgment of
Rizal as the national hero, reflected in various commemorations and monuments. Some argue for
Andres Bonifacio as a national hero due to his military role, but Rafael Palma defends Rizal,
stating that Rizal's pen was crucial in spiritual redemption. The narrative refutes claims that Rizal
is an American-made hero and concludes that Rizal's greatness results from the collective
recognition of his people and foreigners, emphasizing his qualities, merits, and the enduring
impact of his works.

CHAPTER 11
Jose Rizal and Philippine Nationalism: National Symbol
 Jose Rizal's life and works reflect a multitude of values that can guide individuals in their
everyday lives:
1. Nationalism and Patriotism: Rizal's writings radiate a desire for freedom and
political independence.
2. Faith in God: Rizal expressed his faith in God during his studies in Madrid and in
moments of personal loss.
3. Love of Fellowmen: Rizal emphasized thinking well of others and actively
engaging in their well-being.
4. Love of Parents: Rizal's profound love for his parents, demonstrated through
sacrifices and artistic expressions.
5. Devotion to Truth: Rizal believed in the importance of people revealing the truth
for the betterment of society.
6. Purity and Idealism: Rizal upheld ideals and insisted on the purity of thoughts.
7. Noble Thought and Conduct: His works promoted good conduct, clean
conscience, and upright thinking.
8. Charity: Rizal found joy in charitable acts and sacrificed for the benefit of his
fellowmen.
9. Dedication to Duty: Rizal dedicated his entire life to securing freedom and
happiness for his people.
10. Moral Courage: Despite challenges, Rizal displayed moral courage in working for
the betterment of his country.
11. Willpower: Rizal opposed the inferiority complex instilled by colonizers,
asserting that his deserved freedom.
12. Integrity: Rizal is a model of moral uprightness and honesty, grounded in his
constant search for truth.
13. Sincerity: Rizal's sincerity was evident in his acknowledgment of owing
everything to a higher duty.
14. Self-Denial: Rizal sacrificed personal desires for the greater cause of working for
his country's welfare.
15. Perseverance: Rizal demonstrated mental and moral strength in facing difficulties
and adversity.
16. Discipline and Self-Control: Rizal practiced self-restraint and controlled base
desires in pursuit of reasoned actions.
17. Initiative: Rizal showed the ability to independently assess and take charge,
especially in nationalistic pursuits.
18. Prudence: Rizal exhibited care, caution, and good judgment in selecting the best
means of accomplishing goals.
19. Chivalry, Courtesy, and Politeness: Rizal's chivalry led him to defend a woman's
honor, and he was known for being courteous and considerate.
20. Frugality: Rizal practiced frugality, repairing items instead of buying new ones to
save resources.
21. Love for Justice: Rizal found joy in being just and fought for justice, even giving
his life in the pursuit of justice for his people.
 The official recognition of heroes in the Philippines began in 1900 with the naming of the
"Province of Rizal" in honor of Jose Rizal. Recognizing the need for criteria in determining
national heroes, Ferdinand Marcos tasked the National Heroes Commission to establish criteria
during his presidency.
In 1993, under President Fidel V. Ramos, the National Heroes Committee (NHC) was
created, and it formulated 10 criteria for determining national heroes, emphasizing sacrifice,
moral character, influence, and contribution to the nation's freedom and order. While no official
proclamation designates any figure as a national hero, some have been honored for their
significant roles in nation-building. Historians argue that heroes should be appreciated
academically, and Rizal is often considered a universally-acclaimed national hero due to his
contributions to major social transformations, even without direct participation in revolution. The
recognition of heroes, they argue, should be left to acclamation and acknowledgment of their
impactful roles in history.