History Context of the Rizal Law

In 1956, Senator Claro M. Recto filed a measure which became the original Rizal bill
recognizing the need to instill heroism among the youth at the time when the country
was experiencing social turmoil. It was a time when the country was being ravaged by
the Hukbalahap insurgency. The imperialist presence in the form of American influence
was strong in the country’s economy and political policies. The communist insurgency
was fought through American guidance and material aid.  The Philippines became part
of the global network to contain the spread of communism with the conclusion of a
mutual defense agreement with the United States in 1951 and it’s joining the Southeast
Asia Treaty Organization (SEATO). On the economic front, the United States still reigned
supreme with the enforcement of the Bell Trade Act back in 1947; parity rights granted
in the Philippine Constitution allowed the Americans to exploit the country’s natural
resources. In 1956, the Laurel-Langley Agreement ensured the free entry of American
products, thus, ensuring the preference of Filipinos for American goods. Internally, the
country was buffered by corrupt party politics and news of political corruption was
rampant. The fifties was indeed confusing times. This was the period when Recto
submitted his bill, calling for a return to patriotic values enunciated by Filipino heroes
like Jose Rizal.

Under the bill, it shall be obligatory for college and university students to study the life
and works of Rizal. The issuance of the bill was not welcomed by various quarters. The
Catholic church assailed the Rizal Bill as anti- Church because it forces the students to
read Rizal’s works like the Noli Me Tangere and El Filibusterismo which contain passages
that were anti-Church. They presented fears that the religious beliefs of the young
students would be harmed by reading Rizal’s works which have religious overtones
would be a violation of the constitutional freedom of religion and of conscience.

The Church made use of lobbyists as well as priests in opposing the Rizal Bill. Priests
attended hearings of the Senate and also priests who were active in the hearings of the
Senate. Many of these priests were foreigners who sought audience with senators to
convince them to oppose the bill. This was a clear interference of the Church on the
making of the policies by the State.

Seminars were held across the countryside to oppose the bill. In one seminar, one of the
oppositors Fr. Jesus Cavanna commented that Rizal’s novels belonged to the past and it
would be harmful to read them because they presented a false picture of the conditions
of the country at the time. He also said that out of the 333 pages of the Noli Me
Tangere there were only 25 patriotic statements compared to 120 anti-Catholic
statements. One commentator, Jesus Paredes, said that novels contained objectionable
matters and Catholics had the right to refuse to read them, so as not to endanger their
faith. Another commentator, Narciso Pimentel offered the speculation that Recto
introduced his Rizal bill to get back at the Catholic voters, who, together with President
Magsaysay were responsible for his poor showing in the 1995 elections.

Lawmakers such as Congressman Miguel Cuenco and Senator Francisco “Soc” Rodrigo
voiced the opposition of the Church in Congress. Senator Rodrigo commented that he
would not let his teenage son read the Noli Me Tangere and El Filibusterismo lest he
endangers his Catholic faith. He proposed that the footnoted or annotated versions of
the novels be used instead of the unexpurgated versions required in the Recto Bill.

The Church continued its opposition to the bill by calling all Catholic voters to reject
lawmakers who supported Recto’s Rizal Bill. Pastoral letters were read in masses voicing
opposition. Bishops threatened to close down Catholic schools if the bill was approved.

Recto, however, stood his ground and dared the Catholic church to shut down their
schools, knowing that this was only an idle threat since the Catholic learning institutions
were its major source of income. He also rejected Senator Rodrigo’s suggestion that the
annotated or edited versions of the Noli Me Tangere  and El Filibusterismo should be
used.

After a month-long stand-off, a compromise bill was filed. It was authored by Senator
Jose P. Laurel and it was based on the proposals of Senators Roseller Lim and Emmanuel
Pelaez. The inclusion of all works and writings of Jose Rizal, not just the two novels, was
the main feature of this bill. He then stressed the removal of the term "compulsion" to
appease the opposition.. On June 12, 1956, President Ramon Magsaysay signed the bill
to make it a law, thus giving birth to Republic Act 1425 also known as the Rizal law. The
law accommodated the objections of the Catholic Church . Below is the copy of the law:

REPUBLIC ACT NO. 1425

AN ACT TO INCLUDE CURRICULA OF ALL PUBLIC AND PRIVATE SCHOOLS,
COLLEGES AND UNIVERSITIES COURSES ON THE LIFE, WORKS AND WRITINGS OF
JOSE RIZAL, PARTICULARLY HIS NOVELS NOLI ME TANGERE AND EL
FILIBUSTERISMO, AUTHORIZING THE PRINTING AND DISTRIBUTION THEROF,
AND FOR OTHER PURPOSES.
WHEREAS, today, more than any other period of history, there is a need for a
rededication to the ideals of freedom and nationalism for which our heroes lived and
died;

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

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

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

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

assembled:

Section 1. Courses on the life, works and writings of Jose Rizal, particularly his novel Noli
Me Tangere and El Filibusterismo, shall be included in the curricula of all schools,
college and universities, public or private: Provided, That in the college courses, the
original or unexpurgated editions of the Noli Me Tangere and El Filibusterismo or their
English translation shall be used as basic texts.

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

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

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

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

Section 4. Nothing in this Act shall be construed as amendment or repealing section

nine hundred twenty-seven of the Administrative Code, prohibiting the discussion of
religious doctrines by public school teachers and other person engaged in any public
school.

Section 5. The sum of three hundred thousand pesos is hereby authorized to be

appropriated out of any fund not otherwise appropriated in the National Treasury to
carry out the purposes of this Act.

Section 6. This Act shall take effect upon its approval.

Approved: June 12, 1956

Concepts and Criteria for a Hero

There is no law or proclamation which directly made Rizal into a hero. Rizal's hero status
was made by the acclamation of the Filipino people. This means though the hero's
achievements and example the people considered the person as an admirable exemplar
who should be followed. The person becomes the object of public worship and
accolades are heaped upon him. This could be seen in the singular tributes to his honor
and it may even be manifested physically thorough the erection of monuments and the
naming of streets and buildings after him. The test of a person’s heroism becomes
stronger if the person is acclaimed long after his death and by people who are not of his
generation. This means the appreciation to his life and achievements spans beyond his
life.
No one becomes a hero overnight.  One might be recognized for his acts of heroism but
that does not make him a hero. To be considered a hero, his life and achievements need
to be studied carefully.  A passage of time is necessary to allow a dispassionate and
objective study of his life, achievements, and times. This would allow people to reflect
on the hero's life and achievements and its overall effect on the country’s history. 

The National Historical Institute, the country’s agency in charge of historical matters
prescribes the passage of fifty years before a person is finally confirmed as a hero. If the
person is still being admired after that period and his ideas and ideals were still invoked
and appreciated, the person has passed the test of time and is considered as a hero.

The National Historical Institute also laid down the definition of a hero. In 1965, its
predecessor office, the National Heroes Commission released a criteria on the definition
of a national hero. It was approved by a committee headed by Director Carlos Quirino of
the National Library. According to its definition, a hero was defined as “an admirable
leader towering over his peers, who serves a noble cause possessing exceptional talent,
distinguished valor and/or hold enterprise, exercising a determination influence over the
spiritual life of his people in a particular remarkable event.”

The criteria also mentioned that “the hero must, during extreme stress and difficulties,
project himself by his own fortitude, by his own sacrifices to be the inspiration of his
countrymen in leading them to their rightful destiny.  He must exhibit self-denial and
abandon his personal interests to place those of his country before any other and whose
deeds and acts are proudly  emulated by a grateful people that after his death render
him singular tribute, honor him with public worship, and acknowledge his meritorious
services to mankind by spontaneous national recognition.”

Moreover, criteria specified, “a hero must exercise a determination influence over the
spiritual life of his people in an event of great significance”. It further said that in order
to qualify for the distinction of a national hero, “one must project himself by his own
fortitude,  effort, and sacrifices to be the beacon light of his oppressed countrymen to
their rightful destiny.”

    The historical committee of the National Heroes Commission came out with the
characteristics of a person to be examined below he could be considered a hero:

1.    The extent of the person's sacrifices for the welfare of the country;

2.    Motives and methods employed in the attainment of the ideal (e.g., welfare of the
country). In the attainment of the ideal, did the person concerned sacrifice purely and
exclusively for the welfare of the country or was there any selfish or ulterior motives in
the making of such sacrifices? Were the methods employed in the attainment of the
ideal morally valid?

3.    The third criteria concern the moral character of the person. Did he do anything
immoral to taint his personal character? It there was any immortality, did it affect his
work, his society or the ideal?

4.    The final criterion examines the influence of the person to his age or epoch and the
succeeding eras.

Judging from these criteria, the considerations for heroism are very stringent and would
subject the person concerned to intense scrutiny. It is aimed to confer the mantle of
being considered a hero on those who truly deserved, as the word “hero" is overused
and abused nowadays.

More definitions on what a hero is were added in the year 1993  as the country was
preparing for the commemoration of the centennial of the declaration of Philippine
Independence. On March 28,1993, President Fidel V. Ramos issued Executive Order No.
75, creating the National Heroes Committed “to study, evaluate, and explicitly
recommend Filipino national personages as national heroes in due recognition to their
sterling character and remarkable achievements for the country”. A round table
discussion for the criteria for national heroes was held on June 3,1993 which was
attended by historians Onofre D. Corpus, Carmen Guerrero- Nakpil, Dr. Samuel K. Tan,
Dr. Marcelino Foronda, Dr. Alfredo Lagmay, Dr. Bernardino R. Churchill, Dr. Serafin D.
Quinton, and Professors Ambeth R. Ocampo and Minerva Gonzales.

The body adopted the definition of a hero drafted by Dr. Corpus. He said, “Heroes are
those who have concept of nation and thereafter aspire and struggle for the nation’s
freedom”. He explained that our own struggle for freedom was begun by Bonifacio and
finished by Aguinalfo the latter formally declaring revolution a success. In reality a
revolution has no end. Revolutions are only the beginning. One cannot aspire to be free
only to sink back to bandage. He also added that “Heroes are those who define and
contribute to a system of life and freedom and order for a nation. Freedom without
order will only lead to anarchy”. Dr. Corpuz cited person who make the country’s
Constitution and laws can be heroes like Apolinario Mabini and Claro M. Recto.

            An important element in considering heroism is the person’s nationalism.

According to the group, a person could be considered a hero if he had a concept of
nation and thereafter aspires and struggles for the nation’s freedom. The person to be
considered a national hero must be guided by the conviction of national identity. This
means that the person must identify himself with the nation and would be willing to
sacrifice for its benefit. Examples of those persons are Jose Rizal, Andres Bonifacio,
Graziano Lopez Jaena, and Marcelo H. Del Pilar, who sought to uplift the social
conditions of the Philippines and not just a particular region or ethnolinguistic group.
The body also said that heroes are those who contribute to the quality of life and
destiny of a nation.

In another meeting of historians held on November 15, 1995, the National Heroes
Committee decided to adopt a criterion stating that “a hero is part of the people’s
expression”. However, the process of a people’s internalization of a hero’s life and works
takes time, with the youth forming part of that internalization.  This means that the
appreciation of a person’s contribution to history would require a period of analysis and
the younger generation who is not a part of the hero’s era would play a part in the
objective study of his role. Only by undergoing such process a person’s achievements
and virtues can be truly appreciated. 

The Committee also said that “a hero thinks of the future, especially the future
generations”. The choice of a hero, it said, “involves not only the recounting of an
episode or events in history but of the entire process that made this person a hero". This
involves the understanding of the historical conditions in which the hero had lived.

            Dr. Serafin Quiason gave a definition saying, “a hero is an event-making man
who helps create the fork in the historical time that he faces. Heroes in a democracy
should be great figures in the pantheon of thought, the men of ideas, and social vision
of scientific and artistic power.”

There were some remarks that the process of evaluating and proclaiming heroes
imitates the practice of canonization of saints. Politicians too might be tempted to
legislate unilaterally on who should be heroes. Heroes, according to historians, should
not be legislated. The evaluation of their achievements should be better left to
academicians. Acclamation for heroes, they felt would be recognition enough.

            Even with the absence of any official declaration proclaiming them as national
heroes, persons like Rizal, Bonifacio, and Aguinaldo remained admired and revered for
their roles in the Philippine history. Proclaiming them will only confirm the public
veneration of their contribution to the country’s history.

Presently, the Philippine has set aside four days to honor its heroes, two of which honor
specific persons, namely, Jose Rizal and Andres Bonifacio. Rizal Day is commemorated
every December 30. The origin of this commemoration came from the decree issued by
General Emilio Aguinaldo on December 20, 1898. It declared the 30 th day of December
as a national mourning day in honor of Dr. Jose Rizal and other victims of the Philippine
Revolution.  Though Aguinaldo's decree did not specifically declare Rizal as a national
hero, it was a tribute to his heroism.  The other day dedicated to a single Filipino hero is
Bonifacio Day which is celebrated every November 30. It honors Andres Bonifacio, the
founder of the Kataastaasang Kagalanggalang Katipunan ng mga Anak ng Bayan (KKK
ANB) which launched the Philippine Revolution of 1896. The celebration of Bonifacio
Day was made possible by the issuance of Act No. 2946 by the Philippine Legislature on
February 16,1921.

The third day set aside for commemorating Filipino heroes is the National Heroes Day,
celebrated every last Sunday of August.  The celebration of this holiday became possible
in accordance to Public Act No. 3827 passed by the Philippine Legislature on October 
28,1931. National Heroes Day honors all the heroes of the Philippine including those
who are unknown.

A fourth holiday was created by the President Gloria Macapagal-Arroyo on December

25, 2004, when she signed into law the Republic Act 9256, which created Ninoy Aquino
Day. This holiday is commemorated every August 21, the anniversary of the
assassination of former Senator Benigno “Ninoy" Aquino. Ninoy was the leading symbol
of the antidictatorship struggle against then President Ferdinand E. Marcos.

            As for who should recognize heroes, this should be better left to the people
through their popular acclamation. The people are the final judge to the heroes’
achievements and they would subscribe to the heroes' ideals as long as these are
relevant and classic. Popular acclamation should be sustained and should withstand the
test of time. The role of the government and other authorities is to continue to keep
alive the memory of these heroes and to confirm their heroism after a long period of
study and reflection. In the case of Rizal, more than a hundred years have passed and
we can now say that Rizal has passed the test of time and is a true Filipino hero.

The Philippines in the Nineteenth Century

            The 19th century was a dynamic and creative age especially in Europe and the
United States. During this period, such concepts as industrialism, democracy, and
nationalism triggered revolutionary changes in science, technology, economics, and
politics. These changes enabled men to achieve the heights of prosperity and dignity.

            Although 19th century Philippines was largely medieval, signs of progress or

change were noted in certain sectors. Its social and economic structure was based on
the old feudalistic patterns of abuse and exploitation of the Indios. Racial discriminatory
practices were oppressive. Intellectual decadence prevailed and government processes
did not respect the need of the people.
Social Structure                                                                                                            

            Philippine society was predominantly feudalistic, the result of the Spanish
landholding system imposed upon the country with the arrival of conquistadores. An
elite class exploited the masses, fostered by the “master-slave” relationship between the
Spaniards and the Filipinos. The Spaniards exacted all forms of taxes and tributes, and
drafted the natives for manual labor. Consequently, the poor became poorer and the
rich, richer.

            The pyramidal structure of the 19 th century Philippine society favored the
Spaniards. Its apex was occupied by the Spanish officials, the peninsulares, and the friars;
its base, by the Filipino majority, the indios; and its middle area, by a small middle class
which consisted of favored natives, mestizos, and creoles. Racial discrimination was
prevalent as the Spanish-born peninsulares were given the highest offices and positions
in society, while the creoles, the Philippine-born Spaniards, the half-breed or mestizos,
enjoyed second priority, and the natives or indios were looked down upon.

Political System

            Spain governed the Philippines through the Ministro de Ultramar (Ministry of the
Colonies) established in Madrid in 1863. This body helped the Spanish monarchs
manage the affairs of the colonies and governed the Philippines through a centralized
machinery, exercising executive, legislative, judicial, and religious powers.

            The Governor General appointed by the Spanish monarch headed the central
administration in Manila. He was the king’s representative in all state and religious
matters, and as such, he exercised extensive powers.

            He issued executive orders and proclamations and had supervision and
disciplinary powers over all government officials. He was commander-in-chief of the
Armed Forces of the Philippines. He had supreme authority in financial matters until
1784.

            The Governor General was theoretically responsible for all government and
religious activities during his term, including petty official negligence and faulty
administration of justice.

            Next to the general government in the hierarchical structure were the provincial
governments or alcadias  led by alcaldes mayors  (civil governors); and the city
governments called cabildo  or ayuntamiento  administered by two alcaldes en
ordinario  (mayor and vice mayor). The gobernadorcillo,  fondly called captain by his
constituents, was the chief executive and chief judge of a town. He was elected at the
beginning of every year by a board composes of members of the town principalia, a
body of citizens of high standing, usually made up of the incumbent or ex-cabeza de
barangay.

            The smallest unit of government was the barangay or barrio. Each barangay was
controlled by a cabeza de barangay, whose main responsibility was to maintain peace
and order and to collect tributes and taxes in his barrio.

            The guardian civil  and cuadrilleros performed police duties and helped maintain
peace and order. The Alferez  (second lieutant), usually a Spaniard, headed the corps of
guardia civil in each town.

Educational System

            For almost three hundred years since the Spaniards established the first
settlement in the Philippines, there was no systematic government supervision of
schools. The schools were free to administer their own curricula and prescribe the
qualifications of their teachers.

            The most serious criticisms against the system were: the overemphasis on
religious matters, the obsolete teaching methods, the limited curriculum, the very poor
classroom facilities, and the absence of teaching materials such as books in the
elementary and high school levels. Primary education was neglected; the absence of
academic freedom, the prejudice against Filipinos in the schools of higher learning, and
the friar’s control over the system were also reported.

            The friars occupied a dominant position in the Philippines educational system for
religion was the main subject in schools. Fear of God was emphasized and obedience to
the friars was instilled in the minds of the people. They were constantly reminded that
they had inferior intelligence and they were fit only for manual labor. These practices
resulted in a lack of personal confidence and a development of inferiority complex.

            The absence of academic freedom in Spain’s educational system was extended
to the schools that the Spaniards established in the Philippines. Learning in every level
was largely by rote. Students memorized and repeated the contents of books which they
did not understand.

            At the end of the Spanish period, the College of San Juan de Letran was the only
official secondary school in the Philippines although secondary education was also
offered at the Ateneo de Manila. Seven provinces had private colleges and Latin schools
for general studies, and secondary education for girls was furnished by five colleges in
Manila – Santa Isabel, La Concordia, Santa Rosa, Looban, and Santa Catalina.

            Up to the end of the Spanish regime, the University of Santo Tomas was the only
institution of university level in Manila. Initially established solely for Spaniard and
mestizos, it opened its doors to Filipino students decades before the end of the Spanish
rule.

            The Educational Decree of 1863 marked a milestone in the history of education
in the Philippines under Spain. For the first time, provisions were made for the
establishment of teacher training schools and for government supervision of the public
school system.

Rizal’s Life: Birth and Family

Rizal’s complete name as earlier stated, was Jose Protacio Rizal Mercado y Alonzo
Realonda. The name Jose  was based on Doña Teodora's patron saint, Saint Joseph. Back
then, it was the practice of Catholics to name a newly born infant after a saint. In fact, a
lot of Rizal’s relatives were named Jose (Gagelonia, 1974). Protacio  was taken from the
calendar of the Catholic names. June 19, Rizal’s birth date, is the feast day of Saint
Protacio.

Mercado was the first Spanish surname used by Rizal’s family. It was first adopted by
Domingo Lam-co, Rizal’s great -great -grandfather, a Chinese from Fukien. He arrived in
Manila in 1760. After converting to Christianity, he decided to settle in the country for
good. He chose Mercado (which literally means “market” in Spanish) as his Christian
surname because it suited his line of work. Like most Chinese immigrants in the country,
Lam-co was a local merchant.

As regards the family name Rizal, this was a matter of selection, in conformity with the
order in force about middle of the 19 th century, to the effect that the natives chose the
family name they wished from a list provided for this purpose. Rizal’s father ignored
these orders and reapplied for the name Rizal. This surname was given to his family by
an alcalde mayor  (provincial governor) in Laguna (Guerrero, 1963). Rizal derived from
the Spanish word ‘Ricial’  which means ‘green field’. The family preferred to keep
Mercado as the family surname, except for Jose who used Rizal for his matriculation in
Ateneo Municipal. As he recounted to Dr. Blumentritt, “I am the only Rizal because my
parents, relatives, sisters, and my brother have always preferred our old surname
Mercado” (Guerrero, 2011). There was a good reason for the change. His brother
Paciano had contacts with Father Burgos, who was executed as a consequence of the
uprisings. The name Mercado thus became subject to suspicion. Hence, the adoption of
Rizal as the first family name.

 Alonzo was the surname of Rizal’s grandfather on his mother’s side Lorenzo Alberto
Alonzo, a prominent Spanish-Filipino mestizo from Biñan, Laguna.

The name of Rizal’s mother was Teodora Alonso Quintos, and according to some notes
of Rizal’s brother, Paciano, the birth certificate of Jose bore the name Realonda  because
there was a time when many Filipinos had the custom of adding the name of the
godmother or godfather to the child’s name. Thus, when his mother Teodora was
baptized, the name Realonda (her godmother’s) was added to her name, and later to
Rizal’s. Rizal himself gave in a letter to Blumentritt the complete name of his mother:
Teodora Alonso Quintos Realonda.

The Birth of Rizal

Jose Protacio Rizal Mercado Y Alonso Realonda was born on June 19,1861 in

Calamba, Laguna. In this autobiography, which he wrote when he was 17 years old, Rizal
recounted that the day of his birth was a Wednesday between eleven o'clock and
midnight. It was a difficult birth which almost cost the life of his mother, Teodora
Alonso. She made a bow to take Jose on a pilgrimage to Antipolo as gratitude for
surviving a difficult childbirth.

Three days after his birth, Rizal was baptized in the Catholic church of Calamba on June
22, 1861 by Fr. Rufino Collantes, a Filipino priest from Batangas. His godfather was
Pedro Casañas, a native Calamba and friend of Rizal’s family.

On the Naming of Rizal

 Rizal’s complete name as earlier stated, was Jose Protacio Rizal Mercado y Alonzo
Realonda. The name Jose  was based on Doña Teodora's patron saint, Saint Joseph. Back
then, it was the practice of Catholics to name a newly born infant after a saint. In fact, a
lot of Rizal’s relatives were named Jose (Gagelonia, 1974). Protacio  was taken from the
calendar of the Catholic names. June 19, Rizal’s birth date, is the feast day of Saint
Protacio.

Mercado was the first Spanish surname used by Rizal’s family. It was first adopted by
Domingo Lam-co, Rizal’s great -great -grandfather, a Chinese from Fukien. He arrived in
Manila in 1760. After converting to Christianity, he decided to settle in the country for
good. He chose Mercado (which literally means “market” in Spanish) as his Christian
surname because it suited his line of work. Like most Chinese immigrants in the country,
Lam-co was a local merchant.

As regards the family name Rizal, this was a matter of selection, in conformity with the
order in force about middle of the 19 th century, to the effect that the natives chose the
family name they wished from a list provided for this purpose. Rizal’s father ignored
these orders and reapplied for the name Rizal. This surname was given to his family by
an alcalde mayor  (provincial governor) in Laguna (Guerrero, 1963). Rizal derived from
the Spanish word ‘Ricial’  which means ‘green field’. The family preferred to keep
Mercado as the family surname, except for Jose who used Rizal for his matriculation in
Ateneo Municipal. As he recounted to Dr. Blumentritt, “I am the only Rizal because my
parents, relatives, sisters, and my brother have always preferred our old surname
Mercado” (Guerrero, 2011). There was a good reason for the change. His brother
Paciano had contacts with Father Burgos, who was executed as a consequence of the
uprisings. The name Mercado thus became subject to suspicion. Hence, the adoption of
Rizal as the first family name.

 Alonzo was the surname of Rizal’s grandfather on his mother’s side Lorenzo Alberto
Alonzo, a prominent Spanish-Filipino mestizo from Biñan, Laguna.

The name of Rizal’s mother was Teodora Alonso Quintos, and according to some notes
of Rizal’s brother, Paciano, the birth certificate of Jose bore the name Realonda  because
there was a time when many Filipinos had the custom of adding the name of the
godmother or godfather to the child’s name. Thus, when his mother Teodora was
baptized, the name Realonda (her godmother’s) was added to her name, and later to
Rizal’s. Rizal himself gave in a letter to Blumentritt the complete name of his mother:
Teodora Alonso Quintos Realonda.

Calamba, Laguna – Rizal’s Hometown

Calamba is a small-town nestling at the foot of Mt. Makiling as it slopes down to

Laguna de Bay. Rizal’s town was prosperous town devoted to the production of sugar.
Despite their hardships as tenants of the Dominican friars whose estate covered
practically the whole town, its inhabitants were happy. Its soil was fertile; its climate
favorable. Its scenic environment influenced the young Rizal for his poetic and artistic
creativity. Its share of unhappiness also shaped his noble and heroic spirit. The
surrounding of his home opened to him the many wonders of nature. Verdant meadows
all around, a fruit laden orchard, and Mt. Makiling in the distance - all these broadened
his perception. The beauty of the orchard and the gentle atmosphere of the family's
rambling house left a deep impression on the young Rizal.
Rizal’s Ancestors

Like most Filipinos, Rizal was mixed racial origin. In his veins flowed the blood of the
East and West.

Spanish colonialism and increased foreign immigration (specially of Chinese merchants)

had a huge effect on the racial composition of Filipinos. In Rizal’s time, intermarriages
where commonplace, and Rizal’s family was not an exception to this trend. Rizal Alone
carried for racial stocks and his blood: Chinese, Japanese, Spanish, and Filipino. The
genes Rizal obtained from his father and mother resulted in the traits that best
exemplify a true Malayan (Bantug, 2008).

His Chinese heritage came from his great-great-grand father, Don Domingo Lam-co.
After converting to Christianity and adopting the surname Mercado in 1749, he married
Ines de la Rosa, A Chinese mestiza from the Binondo (Arcilla, 1990). The young couple
moved to Biñan and became the tenants of the Dominican-owned sugar lands. They
were blessed with two children, but only Francisco, Rizal’s great-grandfather, survived.
Francisco Mercado was a former gobernadorcillo  (Municipal Mayor). In 1783, he married
Cerila Alejandro, a Chinese mestiza. They had thirteen children, one of which was
Francisco Mercado, Rizal’s father, who was the youngest. Francisco Mercado married
Teodora de Quintos y Alonso and had eleven children with her (Bantug, 2008).

Rizal’s maternal heritage, on the other hand, also came from various ancestries.
Lakandula, the famous native king of Tondo, was the remote ancestor of Doña Teodora.
Eugenio Ursua, Rizal’s great-great-grandfather on his mother’s side, had Japanese
ancestry, and married a Filipina named Benigna (surname unknown). Regina Ursua,
Rizal’s great grandmother, married Manuel de Quintos, a Filipino-Chinese lawyer from
Pangasinan. Lorenzo Alberto Alonso, Rizal’s grandfather, was a prominent Spanish
mestizo from Biñan. He married Brigida Ursua de Quintos, a Chinese mestiza from
Pangasinan (Bantug,2008).

The Mercado Family

The Father

Don Francisco Engracio Mercado was a dignified man who believed in social justice and
service to people. He was described by Rizal as ‘a model of fathers’. He was born on May
11, 1818 in Biñan, Laguna. Don Francisco was the son of a Chinese from Binondo,
Manila. He was educated in the College of San Jose in Manila where he studied Latin
and Philosophy. He met Teodora Alonso, then a student of Colegio de Sta Rosa in
Manila who eventually became lifelong partners (Bantug, 2008). He eventually moved to
Calamba, Laguna to become a tenant-farmer in the sugar lands owned by the
Dominican friars. Through hard work, Don Francisco (Villarroel, 1984) became one of
Calamba's wealthiest men. He was one of the first residents of Calamba to build a stone
house, own a carriage, put up a library, and send his children to school in Manila. Don
Francisco was well-liked and greatly respected by the people of Calamba for his
honesty, diligence, and kindness (Bantug, 2008).

The Mother

Doña Teodora Alonso y Quintos was born on November 8, 1826 in Meseci, Sta. Cruz,
Manila. Her parents were Lorenzo Alberto Alonso and Brigida Ursua de Quintos. She was
educated in the Colegio de Sta. Rosa in Manila. She became a successful
businesswoman in Calamba where she owned a general merchandising store. As
described by Rizal, Doña Teodora is a woman of refined culture and admirable
religiosity (Guerrero, 2011). She died in 1913 at the age of 85.

Young Jose admired Doña Teodora so much. In 1874, while in his third year in Ateneo,
Jose composed a poem called Mi Primera Inspiracion  (My First Inspiration). He
dedicated this poem to his great mother on the occasion of her 48 th birthday (Basig,
1956). The poem was originally written in Spanish and was translated in English and read
as follows:

My First Inspiration
Why falls so rich a spray
of fragrance from the bowers
of the balmy flowers
upon this festive day?

Why from woods and vales

do we hear sweet measures ringing
that seem to be the singing
of a choir of nightingales?

Why in the grass below

do birds start at the wind's noises,
unleashing their honeyed voices
as they hop from bough to bough?

Why should the spring that glows

its crystalline murmur be tuning
to the zephyr's mellow crooning
 as among the flowers it flows?

Why seems to me more endearing,

more fair than on other days,
the dawn's enchanting face
among red clouds appearing?

The reason, dear mother, is

they feast your day of bloom:
the rose with its perfume,
the bird with its harmonies.

And the spring that rings with laughter

upon this joyful day
with its murmur seems to say:
'Live happily ever after!'

And from that spring in the grove

now turn to hear the first note
that from my lute I emote
to the impulse of my love.

The Mercado Siblings

Don Francisco and Doña Teodora were blessed with eleven (11) children: two boys and
nine girls. They were in the order of birth as follows:

1.         Saturnina (1850-1913) – oldest of Rizal children, nicknamed Neneng; married to

Manuel Hidalgo of Tanauan, Batangas.
2.         Paciano (1851-1930) – older brother of Rizal; he became a revolutionary general
and retired to farming after the conflict during the Philippine Revolution
3.         Narcisa          (1852-1939) –married Antonio Lopez, a school teacher of Morong.
4.         Olympia (1855-1887) –married Silvestre Ubaldo, a telegraph operator from
Manila
5.         Lucia (1857-1919) – married Mariano Herbosa, a Batangueño farmer
6.         Maria (1859-1945) –married Daniel Cruz of Biñan, Laguna
7.         Jose (1861-1898) – greatest Filipino hero and peerless genius.
8.         Concepcion (1862-1865) –died at the age of three
9.         Josefa (1865-1945) –died unmarried at the age of 80
10.       Trinidad (1868-1951) – also died unmarried at the age of 83
11.       Soledad (1870-1919) –married Pantaleon Quintero of Calamba

The Mercado siblings were tightly bound by loved and companionship. They were well
trained by their loving parents to love each other and behave properly in front of others.

The sisters of Rizal did not become prominent in occupying important public positions.
It would have been in those times unusual for women to do so. But they were greatly
responsible for the solidarity of the family, giving Rizal moral and spiritual support – the
heroic mission that dominated their lives.

The care and attention with which the sisters of Rizal showered him during his
deportation in Dapitan and his stay in Hong Kong are difficult to equal. Also, the
determination of Narcisa to find the tomb of her brother in the afternoon of his
execution clearly shows the unifying bond of affection that held the Rizal family.

Besides his sister, Rizal also developed a strong bond with his elder brother Paciano
whom he considered as a second father. Paciano on the other hand respected the
potentials of his younger brother and supported him in his Endeavors

The Status of the Mercado Family

The Mercado family was considered one of the more prominent and respected families
in Calamba. They belonged to the clase media (middle-class), the highest social status
that could be enjoyed by Filipinos at the time, since most Filipinos were considered
second -class citizens by the Spaniards. One gathers (Guerrero, 1963) from Rizal’s
accounts about his boyhood that he was brought up in circumstances that even in
present -day Philippines would be considered privileged.

Together with Spanish official and land-owning families, most middle-class families
during the Spanish era resided in the principalia. Families who live in
the principalia were considered to be the most influential social class in the country,
with established relations with friars and high-ranking Spanish officials. At a certain
point, the Mercado family belonged to the ilustrado class (which literally means
‘enlightened’). Most ilustrado families owned big stone houses, carriages, private
libraries with thousands of book, and business; could speak Spanish; and send their
children to Manila or Madrid for university education.

Rizal’s parents were also engaged in various business ventures. Don Francisco, on the
one hand, managed a big hacienda owned by the Dominican friars. The farm yielded
crops such as sugarcane, rice and corn. In their own backyard, the family raised pigs,
chickens, and turkeys. Doña Teodora, on the other hand, managed the family ‘s general
goods store, a small flour mill, and a homemade ham business.

Family Values

Although Spanish values and customs were prevalent and pervasive during Rizal’s
formative years, his parents taught him and his siblings mostly Filipino values.

Rizal and his siblings had a close relationship with their parents. Though Don Francisco
and Dona Teodora were strict, Rizal and his siblings were given freedom to play in
the azotea. The religiosity of Doña Teodora helped shape the religious attitude of her
children. They were taught to love God, to be prayerful, and to attend mass regularly. All
things considered, the 11 children of Don Francisco and Doña Teodora were disciplined,
cultured, and raised according to the standard Filipino values. They were always
reminded to behave accordingly at all times, respect people, and be content with what
they had.

CHILDHOOD YEARS OF RIZAL

1864

The first memory of Rizal with his infancy was his happy days in the family garden when
he was three. At an even age, he began to take part in the family prayers, he began to
recite the alphabet as well. Rizal loves the nocturnal walk in the town, especially when
the moon is set in the sky. He also had fond memories of moonlight nights at the
azotea. After the rosary, his aya would tell them stories about fairies, buried treasures,
and trees blooming with diamonds.   

1864

Aged four, Rizal, for the first time, shed tears caused by love and grief, when he lost his
little sister Concha, whom he loved the most among all his sisters.

1865-1867

During this time his mother taught him how to read and write. His father hired a
classmate by the name of Leon Monroy who, for five months until his (Monroy) death,
taught Rizal the rudiments of Latin.

 At about this time two of his mother’s cousin frequented Calamba. Uncle Manuel
Alberto, upon seeing Rizal frail in body, concerned himself with the physical
development of his young nephew and taught the latter love for the open air and
developed in him a great admiration for the beauty of nature, while Uncle Gregorio, a
scholar, intensified his voracious reading of good books.

Aged five, he was able to read haltingly the Spanish family bible. He made sketches with
his pencil and moulded in clay and wax any objects that attracted his fancy.

1868

Aged seven, Jose and his father went on a pilgrimage to Antipolo on June 6, 1868 to
fulfill his mother's vow, which she had made when Jose was born. Doña Teodora could
not join them on this pilgrimage because she had given birth to Jose's sister Trinidad.

1869

At the age of eight, Jose wrote his first poem entitled “Sa Aking Mga Kabata” (To My
Fellow Children). On the same year, Rizal wrote his first dramatic work, a Tagalog
comedy.  It was staged in a festival in Calamba, and was later sold to a gobernadorcillo
from Paete for two pesos.

On the Story of the Moth

“One night, all the family, except my mother and myself, went to bed early.  Why, I do not
know, but we two remained sitting alone.  The candles had already been put out.  They
had been blown out in their globes by means of a curved tube of tin. That tube seemed to
me the finest and most wonderful plaything in the world.  The room was dimly lighted by
a single light of coconut oil. In all Filipino homes such a light burns through the night. It
goes out just at day-break to awaken people by its spluttering.

My mother was teaching me to read in a Spanish reader called "The Children's Friend" (El
Amigo de los Ninos). This was quite a rare book and an old copy. It had lost its cover and
my sister had cleverly made a new one. She had fastened a sheet of thick blue paper over
the back and then covered it with a piece of cloth.

This night my mother became impatient with hearing me read so poorly.  I did not
understand Spanish and so I could not read with expression.  She took the book from me. 
First she scolded me for drawing funny pictures on its pages.  Then she told me to listen
and she began to read.  When her sight was good, she read very well. She could recite
well, and she understood verse-making, too. Many times during Christmas vacations, my
mother corrected my poetical compositions, and she always made valuable criticisms.
I listened to her, full of childish enthusiasm. I marvelled at the nice-sounding phrases
which she read from those same pages.  The phrases she read so easily stopped me at
every breath.  Perhaps I grew tired of listening to sounds that had no meaning for me. 
Perhaps I lacked self-control.  Anyway, I paid little attention to the reading.  I was
watching the cheerful flame. About it, some little moths were circling in playful flights. By
chance, too, I yawned.  My mother soon noticed that I was not interested.  She stopped
reading.  Then she said to me: "I am going to read you a very pretty story.  Now pay
attention."

On hearing the word 'story' I at once opened my eyes wide.  The word 'story' promised
something new and wonderful. I watched my mother while she turned the leaves of the
book, as if she were looking for something.  Then I settled down to listen.  I was full of
curiosity and wonder.  I had never even dreamed that there were stories in the old book
which I read without understanding.  My mother began to read me the fable of the young
moth and the old one.  She translated it into Tagalog a little at a time.

My attention increased from the first sentence. I looked toward the light and fixed my gaze
on the moths which were circling around it.  The story could not have been better timed. 
My mother repeated the warning of the old moth. She dwelt upon it and directed it to me. 
I heard her, but it is a curious thing that the light seemed to me each time more beautiful,
the flame more attractive.  I really envied the fortune of the insects.  They frolicked so
joyously in its enchanting splendor that the ones which had fallen and been drowned in
the oil did not cause me any dread.

My mother kept on reading and I listened breathlessly. The fate of the two insects
interested me greatly.  The flame rolled its golden tongue to one side and a moth which
this movement had singed fell into the oil, fluttered for a time and then became quiet.  
That became for me a great event.  A curious change came over me which I have always
noticed in myself whenever anything has stirred my feelings.  The flame and the moth
seemed to go further away and my mother's words sounded strange and uncanny. I did
not notice when she ended the fable. All my attention was fixed on the face of the insect.  
I watched it with my whole soul... It had died a martyr to its illusions.

As she put me to bed, my mother said: "See that you do not behave like the young moth.
Don't be disobedient, or you may get burnt as it did." I do not know whether I answered or
not... The story revealed to me things until then unknown.  Moths no longer were, for me,
insignificant insects. Moths talked; they know how to warn. They advised just like my
mother. The light seemed to me more beautiful. It had grown more dazzling and more
attractive. I knew why the moths circled the flame.”
This isn’t just a simple story for Rizal, through this he made his profoundest impressions,
he thought that the creature's death was justified because he believed that to sacrifice
one's life for one's ideals is worthwhile.

EARLY EDUCATION IN CALAMBA AND BIÑAN

First Teachers of Rizal

The very first teacher of Jose was his mother. As a tutor, Doña Teodora was patient,
conscientious, and understanding. On her lap, he learned at the age of three the
alphabet and the prayers. "My mother," wrote Rizal in his student memoirs, "taught me
how to read and to say haltingly the humble prayers which I raised fervently to God."

As Jose grew older, his parents employed private tutors to give him lessons at home.
The first was Maestro Celestino and the second was Maestro Lucas Padua. Later, an old
man named Leon Monroy, a former classmate of Rizal’s father, became the boy’s tutor.
This old teacher lived at the Rizal’s home and instructed Jose in Spanish and Latin.
Unfortunately, he did not lived long. He died five months later.

When Leon Monroy died, Rizal's parents decided to send him to a private school in
Biñan.

The Study in Biñan

One Sunday afternoon in June, 1869, Jose, after kissing the hands of his parents and a
tearful parting from his sisters, left Calamba for Biñan. He was accompanied by Paciano,
who acted as his second father. The two brothers rode in a carromata, reaching their
destination after one and one-half hours’ drive. They proceeded to their aunt’s house,
where Jose was to lodge. It was almost night when they arrived, and the moon was
about to rise.

That same night, Jose, with his cousin named Leandro, went sightseeing in the town.
Instead of enjoying the sights, Jose became depressed because of homesickness. "In the
moonlight," he recounted, "I remembered my home town, my idolized mother, and my
solicitous sisters. Ah, how sweet to me was Calamba, my own town, in spite of the fact
that was not as wealthy as Biñan." On December 17, 1870, he left Biñan after one year
and a half of schooling. Arturo Camos, a friend of Rizal ‘s father, took care of him on
board.

First Day in Biñan School

The next morning (Monday) Paciano brought his younger brother to the school of
Maestro Justiniano Aquino Cruz.

The school was in the house of the teacher, which was a small nipa hut about 30 meters
from the home of Jose’s aunt. Paciano knew the teacher quite well because he had been
a pupil under him before. He introduced Jose to the teacher, after which he departed to
return to Calamba.

Immediately, Jose was assigned his seat in the class. The teacher asked him:

"Do you know Spanish?"

"A little, sir," replied the Calamba lad.

"Do you know Latin?"

"A little, sir."

The boys in the class, specially Pedro, the teacher’s son laughed at Jose’s answers.

The teacher sharply stopped all noises and begun the lessons of the day.

Jose described his teacher in Biñan as follows: "He was tall, thin, long-necked, with sharp
nose and a body slightly bent forward, and he used to wear a sinamay shirt, woven by the
skilled hands of the women of Batangas. He knew by heart the grammars by Nebrija and
Gainza. Add to this severity that in my judgement was exaggerated and you have a
picture, perhaps vague, that I have made of him, but I remember only this."

First School Brawl

In the afternoon of his first day of school, when the teacher was having his siesta, Jose
met the bully, Pedro. He was angry at this bully for making fun of him during his
conversation with the teacher in the morning.

Jose challenged Pedro to a fight. The latter readily accepted, thinking that he could
easily beat the Calamba boy who was smaller and younger.

The two boys wrestled furiously in the classroom, much to the glee of their classmates.
Jose, having learned the art of wrestling from his athletic Tio Manuel, defeated the
bigger boy. For this feat, he became popular among his classmates.
After his afternoon class, a classmate named Andres Salandanan challenged him to an
arm-wrestling match. They went to a house sidewalk and wrestled with their arms. Jose,
having the weaker arm, lost and nearly cracked his head on the sidewalk.

In succeeding days, he had other fights with the boys of Biñan. He was not quarrelsome
by nature, but he never ran away from a fight.

Best Student in School

In academic studies, Jose defeated all the Biñan boys. He surpassed them all in Spanish,
Latin, and other subjects.

Some of his older classmates were jealous of his intellectual superiority. They wickedly
squealed to the teacher whenever Jose had a fight outside the school, and even told lies
to discredit him before the teacher’s eyes. Consequently, the teacher had to punish Jose.
In spite of his progress, he received many whippings and strokes from the ferule. Rare
was the day when he was not stretched on the bench for a whipping or punished with
five or six blows on the open palm. Jose’s reaction to all these punishments was one of
intense resentment in order to learn and thus carry out his father’s will.

Jose spent his leisure hours with Justiniano’s father-in-law, a master painter. Rizal’s way
of life was methodical and well-regulated. He heard mass at four if there was one that
early, or studied his lesson at that hour and went to mass afterwards. Returning home,
he might look in the orchard for a mambolo fruit to eat, then he took his breakfast,
consisting generally of a plate of rice and two dried sardines.

After that he would attend his class, from which he was dismissed at ten, then home
again. At half past two he returned to class and left at five. He might play for a short
time with some cousins before returning home. He studied his lessons, drew for a while,
and then prayed and if there was a moon, his friends would invite him to play in the
street in company with other boys.

While he was studying in Biñan, he returned to his hometown now and then. How long
the road seemed to him in going and how short in coming! A single day back home
more seemed to him like a day spent in heaven, and how he wept, though silently and
secretly, when he saw the calesa that conveys him to Biñan. Then everything looked sad;
a flower that he touched, a stone that attracted his attention, fearful that he might not
see it again upon his return. It was a sad but delicate and quiet pain that possessed him.

Martyrdom of GomBurZa
Mariano Gomez, Jose Burgos and Jacinto Zamora were executed at sunrise of February
17, 1872, by the order of the Governor - General Izquierdo. The martyrdom of the
GomBurZa in 1872 truly inspired Rizal to fight the evils of Spanish tyranny and redeem
his oppressed people.

Injustice to Rizal’s Mother

On June 1872, Doña Teodora was suddenly arrested on a malicious charge that she and
her brother Jose Alberto, tried to poison the latter’s perfidious wife. Antonio Vivencio
del Rosario, Calamba‘s gobernadorcillo, assisted the arrest of Doña Teodora. After the
arrest, the sadistic Spanish lieutenant forced her to take 50 km walk from Calamba to
Santa Cruz, Laguna. Doña Teodora was incarcerated at the provincial prison, where she
languished for two years. Francisco de Marcaida and Manuel Marzan, the famous
lawyers of Manila, became Doña Teodora’s defense lawyers.

Life and Studies at Ateneo

The Jesuits were considered the best educators of Spain, and perhaps of Europe, and so,
when they were permitted to return to the Philippines, although their power to
administer parishes was restricted except in the remote regions of Mindanao, they
exercised the privilege of founding colleges, they had applied to the City of Manila for
subsidies and soon the Ateneo Municipal began to function in the year 1865.

To be able to study in Ateneo, a candidate must be subjected to an entrance

examination on Christian doctrine, reading, writing, grammar, and elementary
arithmetic. Jose did not take his entrance examinations for he did not remain in Manila
but returned first to his town to celebrate the fiesta of its patron saint; it was then that
his father changed his mind and decided to continually send him to the Ateneo.

On June 10, 1872, Rizal was accompanied by Paciano on his way to Manila to purse his
studies in Ateneo

Father Magin Ferrano, the college registrar at that time, refused to admit Rizal in the
said school for two reasons: a) he already was late for registration; and b) he was sickly
and undersized for his age. Fortunately, through the help of Manuel Xerez Burgos, the
nephew of Father Burgos, Rizal was reluctantly accepted in Ateneo. Since Mercado, the
first surname of the family, had come under suspicion of the authorities for it was the
name Paciano had used when he was studying and working with Father Burgos, Jose
adopted the second surname, Rizal, instead.
Paciano, who accompanied Jose, found him a house in Walled City, but Intramuros
looked gloomy to Jose, and he later found lodging outside–in the house of a spinster
situated on Calle Carballo, district of Santa Cruz. As if chance would furnish him data for
his future campaigns, he became acquainted with various mestizos, begotten by friars in
that house.

The Jesuitical system of instruction was considered more advanced than that of other
colleges in that epoch. Its discipline was rigid and its methods less mechanical. It
introduced physical culture as part of its program as well as the cultivation of the arts,
such as music, drawing, and painting. It also establishes vocational courses in
agriculture, commerce, and mechanics as a religious institute, its principal purpose was
to mold the character and the will of the boys to comply more easily with the percepts
of the Church. The students heard mass before the beginning of the class, which was
opened and closed with prayers.

In the first two terms the classes were divided into groups of interns and externs: the
first class constituted the Roman Empire and the second, the Carthaginian Empire. In
each empire there were five dignitaries: Emperor, Tribune, Decurion, Centurion, and
Standard-Bearer. These dignities were won by means of individual competitions in which
it was necessary to catch one’s adversary in error three times. The empires considered
themselves in perpetual warfare, and when an individual of one empire was caught in
error by one belonging to the enemy empire, a point was counted in favor of the latter.
At the end of each week or two, the points in favor of each were added and the empire,
which obtained more point, will be declared a winner.

There was a fraternity of Mary and Saint Louis Gonzaga, to which only those who
distinguished themselves in the class for their piety and diligence could belong. This
fraternity met on Sundays and after mass, held public programs in which poems were
recited or debates were held. With all these inducements it was only natural that the
spirit of emulation, a striving to surpass one’s colleagues, could be found in Ateneo.

The first professor Jose had was Fr. Jose Bech, whom he described as a man of high
stature; lean body, bent forward; quick gait; ascetic physiognomy, severe and inspired;
small, sunken eyes; sharp Grecian nose; thin lips forming an arch with its sides directed
toward the chin. He was somewhat of a lunatic and of an uneven humor; sometimes he
was hard and little tolerant and at other times he was gay and playful as a child. Among
Jose’s classmates were Peninsulares and the sons of Peninsulares: Francisco G. Oliva,
very talented but not very studious; Joaquin Garrido, endowed with a poor memory but
with much talent and industry; and Gonzalo Marzano, who occupied the throne of
Emperor.
From the first days of school, Jose learned to systematize his work; he fixed a program
of what he had to do in the twenty-four hours of the day and did not deviate from it.
Thus, he disciplined his will and subjected it to the commands of his reason.

As a newcomer, Jose was initially placed at the tail of the class, but he was soon
promoted so that at the end of one month he had attained to the rank of Emperor. At
the end of the term he obtained marks of excellent in all the subjects and in
examinations. He had reason to feel proud of his advancement; and so, when he went
home on vacation that year, he ran alone to see his mother in prison and tell her the
good news.

He must have uttered this exclamation on learning from his mother that they had played
her a mean trick. The judge, who was a blind partisan of the friar, told her that if she
confessed her culpability, he would release her at once. With the desire to see her
children again, she pleaded guilty; but the judge, instead of releasing her, convicted her.
In a few months, the judge felt guilty and his conscience hit him, he asked for
forgiveness from Doña Teodora for what he had done, but the case had no remedy
because it was already on appeal. 

During his second year as a student in Ateneo, Jose had the same professor as in the
previous year. He, instead of lodging outside the City, resided at No. 6 Calle Magallanes.
At the end of the term, he obtained a medal, returned to his hometown and visited his
mother in jail once again. This was three months before her release.

The rejoicing upon the news of his mother’s release had much influence on the result of
his studies in the third year, for he began to win prizes in the quarterly examinations. 

About that time, he devoted himself to reading novels, and one of those he enjoyed
most was Father Dumas’ “The Count of Monte Cristo”.  He also asked his father to buy
him a copy of “The Universal History” by Cesar Cantanu, and according to him, he
profited much from its perusal. 

The Rizal family, who saw Jose’s great aptitude for his studies, decided to place him as
an intern the following year. In the corner of the dormitory facing the sea and the pier,
Jose completed his two years of internship.

In his fourth year in Ateneo, he had Fr. Francisco Sanchez as a professor. Jose
described him as a model of rectitude, a solicitude, and a man full of love for his
students. During this year, Jose studied mathematics, rhetoric, and Greek. He must have
been so diligent in his studies that he-obtained five medals at the end of the year. This
pleased him immensely for he thought that with these achievements, he could
somehow repay his father’s sacrifices.

His aptitude for poetry revealed itself early, and from that time on he did not cease to
cultivate it. Fr. Leoncio Lopez, the parish priest of the town, who was a great friend of his
father, also liked Jose as a little friend. According to the priest, the boy was cultured, but
at the same time timid and tender. One day Jose’s mother showed Father Lopez a poem
of his young friend and the priest mockingly said in awe that he must have copied it
from a book. Jose, who happened to hear this comment, answered the priest violently,
for which his mother reprimanded him. Afterwards, Father Lopez who came to know
from the Jesuits that Jose was a pupil who excelled in poetry, made a trip to Manila
inspite of his age, to express his apologies for Jose. Father Lopez’s gesture won him
Jose’s esteem and they became good friends once again, lending each other the books
they had.

Last Year in Ateneo (1876-1877)

In the fifth year, his last year in Ateneo, Jose had other professors: Fathers Vilaclara
and Mineves. He studied philosophy, physics, chemistry, and natural history, but his
devotion to poetry was much deeper. When his professor in philosophy advised him
once to leave it, Jose cried. In his resting hours, he continued cultivating his talent under
the direction of his old professor, Father Sanchez. Jose had then written a short story,
which was slightly corrected by his professor, and a dialogue enacted at the end of the
course, alluding to the collegians’ farewell. Philosophy also caught his interest, and
valued it just as much as poetry.

Jose was considered small of stature. He, who tried to correct this defect, had regularly
enrolled himself to gymnastics in college. He also engaged himself in other physical
exercises, such as fencing. After his baccalaureate, he surprised his family with his skill in
handling the sword when he performed an exhibition with the best swordsman in town.

He also devoted time to painting and sculpture. In drawing and painting, he was under
the guidance and direction of the Ateneo professor, Don Augustin Saez. In sculpture, his
instructor was a Filipino, Romualdo de Jesus, who felt proud in the last years of his life
having such an excellent pupil.

Rizal‘s studies went well as usual. As a matter-of-fact, he excelled in all subjects. He was
the most brilliant Atenean of his time and was indeed the pride of the Jesuits.
Consequently, Rizal who was just 15 years old then, received from his Alma Mater the
Degree of Bachelor of Arts with the highest honor during the Commencement Day that
transpired on the 23rd day of March 1877.
POEMS WRITTEN IN ATENEO 

It was Doña Teodora who has first discovered the poetic genius of her son, and it was
also she who first encouraged him to write poems. Moreover, it was Father Sanchez who
inspired Rizal to make full use of his God-given gift in poetry.

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

FIRST ROMANCE OF RIZAL

Segunda Katigbak – a 14 yr. old Batangueña from Lipa whom Rizal first fell in love with,
but Segunda was already engaged to Manuel Luz so the romance then and there ended.

Rizal’s Higher Education and Life Abroad

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

Jose Rizal, who had completed his Bachiller en Artes (Bachelor of Arts) at the Ateneo
Municipal, was now eligible for higher education at a university. His mother, Doña
Teodora, had second thoughts about sending her son to school because of the previous
incident involving the execution of friars: Gomez, Burgos and Zamora. However, it was
Don Francisco who decided to send his son to the University of Santo Tomas, a
prestigious institution run by the Dominican order.

Rizal, upon entering the university, was not certain which course of study he wanted to
pursue. The Jesuit priests who had been his former mentors had advised him to take up
farming, or to join the order and be a man of the cloth. However, his tastes went
towards law, literature, or medicine. In the end, he decided to sign up for Philosophy
and Letters during his freshman year because of the following reasons:
1.     It was what his father would have wanted for him; and

2.     He had failed to seek the advice of the rector of the Ateneo, Father Ramon Pablo.

As part of the course, he had to complete units in the subjects - Cosmology and
Metaphysics, Theodicy, and History of Philosophy. His report card showed excellent
remarks on all the subjects taken which was very impressive. He passed the course
brilliantly with the highest grades in spite of his initial indifference to philosophy and his
youthful distractions throughout the year.

Although Doña Teodora vigorously opposed the idea of Rizal pursuing higher learning
in a university and who would prophetically say, “Don’t send him to Manila again; he
knows enough. If he gets to know more, the Spaniards will cut off his head.”, Rizal
continued his journey after his one-year of learning Philosophy and Letters (1877-1878)
and then later on transferred to the medical course. 

During Rizal’s first school term in the University of Santo Tomas (1877-1878), he also
took vocational courses on surveying in Ateneo. Unsurprisingly, he excelled in all
subjects and received gold medals in agriculture and topography. On November 25,
1881, the title, perito agrimensor (expert surveyor), was issued to Rizal after passing the
final examination in the surveying course.

Rizal’s excellent performance in Ateneo was later compared with his performance in the
UST. It has been said by several biographers that Rizal was discriminated and was
treated poorly by the Dominicans which has led to a not so excellent performance and
grades during the period of his study of Medicine in the said university. According to
Zaide (1999), Rizal found the atmosphere at the University of Santo Tomas suffocating
to his sensitive spirit. And that he was unhappy at this Dominican institution of higher
learning because (1) the Dominican professors were hostile to him; (2) the Filipino
students were racially discriminated against by the Spaniards; and (3) the method of
instruction was obsolete and repressive which he has related in his novel, El
Filibusterismo, where he described how the Filipino students were humiliated and
insulted by their Dominican professors and how backward the method of instruction
was, especially in the teaching of the natural sciences. 

Some historians questioned, “How could Rizal, after a perfect record of “Excellent” in
high school (Ateneo) now receive such “low” grades at UST?” These critics had to look
for an explanation, and since they did not find fault in Rizal, then they had to blame the
Dominicans and the UST. Quite a long line of Filipino biographers (with some
exceptions) only portray the same repeated lamentation that every schoolchild must
now learn in the textbooks: that Rizal was “below his usual standards”, and for the
extremely serious charge that the “Dominican professors were hostile to him” and “the
Filipino students were racially discriminated” (Zaide), and that there was “excessive
harping on the alleged intellectual superiority of the Spanish to the Filipino, a brown
man, and Indio (JM Hernandez), and so on.”

Upon further study of academicians, more particularly, Fr. Fidel Villaroel, it wasn’t all true
that he was discriminated and that these discrimination issues affected his grades while
he was in the university, as how it was falsely put into writing by several historians. 

According to the study of Fr. Villaroel, a year after Rizal entered UST in 1877, he took
simultaneously the Pre-Medical Course and the First Year of Medicine; this was
supposed to be against the rules, but Rizal was favored with a dispensation. Had Rizal
been discriminated or treated shabbily by the Dominicans he would not have been
granted the rare privilege of studying simultaneously the Preparatory Course while
taking up the First Year of Medicine.

In his courses of medicine, Rizal was a good student, above-average, though not
excellent; but none of his classmates were excellent either. Summing up, in the 21
subjects taken in UST, Rizal obtained one aprobado (passing grade), eight bueno (good),
six notable (very good), and six sobresaliente (excellent). The majority of students in
Rizal’s time, or at any time, would have been satisfied with the above grades. It is
possible that Rizal was not, but it is a fact that he never complained about his grades,
there is not a single word in his works showing displeasure at the unfairness of UST.

How could Rizal, after a perfect record of “Excellent” in high school (Ateneo) now receive
such “low” grades at UST?  Was Rizal “far below his usual standards”? What standards, in
the first place? If by usual standards we mean the grades of his Ateneo high school
studies, the comparison is unfair. Nobody places elementary or high school standards
against college or university standards. They belong to different levels. At Ateneo
municipal, Rizal was excellent, though not the only excellent student. At the UST, none
of his classmates ever got near to keeping a straight record of Excellent. And this was
because Medicine was a different kind of stuff altogether. Therefore, if we are to arrive
at a just appreciation of Rizal’s performance at the UST, we should compare, not his
grades in the high school with those in the university, but Rizal’s grades in Medicine
against those of his classmates. 

In the first year of medicine, Rizal’s class was made up of 24 students, but due to
academic failures, seventeen of them were left by the roadside before they reached the
fourth year, when only seven took the final examinations. And in his fourth and last year,
he landed in second place behind Cornelio Mapa. A persecuted Rizal would have
probably ended by the same roadside as the seventeen “debarred” classmates or would
have never boasted of being second when he left for Spain in 1882.

His performance in the university may also be linked with his inclinations and abilities.
While he was undoubtedly inclined to, and remarkably fitted for, the arts and letters, he
was not much attracted to Medicine. “Perhaps – says Leon Ma. Guerrero – Medicine was
not his real vocation”. Medicine was a convenient career taken up in consideration of
the poor health of Rizal’s mother, whom he wanted to help, and eventually helped as a
physician.

📜 The Literary Works of Rizal While in UST

In the year 1879, Liceo Artistico-Literario (Artistic-Literary Lyceum) of Manila, a society of

literary men and artists, held a literary contest. Rizal, who was then 18 years old,
submitted “A La Juventud Filipina (To the Filipino Youth)”, an inspiring poem of
flawless form. In his poem, Rizal beseeched the Filipino youth to rise from lethargy, to
let genius fly swifter than the wind and descend with art and science to break the chains
that have long bound the spirit of the people. This winning piece of Rizal is a classic in
the Philippine literature for two reasons: (1) it was a great poem in Spanish written by a
Filipino, whose merit was recognized by Spanish literary authorities; and (2) it expressed
for the first time the nationalistic concept that the Filipinos, and not the foreigners, were
the “fair hope of the Fatherland”. The Board of Judges, composed of Spaniards, was
impressed by Rizal’s poem and awarded him the first prize - a silver, feather-shaped
pen, decorated with a gold ribbon.

In the same year, Rizal also composed a poem entitled, “Abd-el-Azis y Mahoma”. It

was declaimed by an Atenean, Manuel Fernandez, on the night of December 8, 1879, in
honor of the Ateneo’s Patroness.

In the year 1880, Rizal wrote an allegorical drama, “El Consejo de los Dioses (The
Councils of the Gods)”, which he entered in the literary contest of Artistic-Literary
Lyceum to commemorate the fourth centennial of the death of Cervantes.

Rizal also wrote a zarzuela, “Junto al Pasig (Beside the Pasig)”, which was staged by
the Ateneans on December 8, 1880, in honor of their patroness, Immaculate Conception,
on the occasion of the annual celebration of her Feast Day. Rizal wrote it when he has
served as the President of the Academy of Spanish Literature in Ateneo. 

In the same year, 1880, Rizal founded a secret society of Filipino students in University
of Santo Tomas. Members of the society were called Companions of Jehu after the
valiant Hebrew general. Rizal’s cousin, Galicano Apacible, hailed from Batangas was the
secretary of the society

A sonnet entitled “A Filipinas” was written by Rizal for the album of the Society of
Sculptors; in this sonnet, he urged all Filipino artists to glorify the Philippines. The
poem “Al M.R.P. Pablo Ramon” composed by Rizal in 1881 was written as an
expression of affection to Father Pablo Ramon, the Ateneo rector, who had been so kind
and helpful to him.

👸 Rizal’s romances when he was still a student of Medicine in UST

1.     Miss L – The romance with “Miss L” died a natural death because the sweet
memory of Segunda Katigbak was still fresh in Jose’s heart and his father didn’t like the
woman’s family.

2.     Leonor Valenzuela – Orang, her petname, was the daughter of Capitan Juan and
Capitana Sanday Valenzuela, who were from Pagsanjan, Laguna. Rizal sent notes to her
made with invisible ink (salt solution).

3.     Leonor Rivera – She was born in Camiling, Tarlac on April 11, 1867. She was a
student at La Concordia College, also the school of Soledad, Jose’s youngest sister. She
was the daughter of Rizal’s landlord-uncle, Antonio Rivera, when he lodged at the house
located at No. 6 Calle Santo Tomas, Intramuros. She used the name “Taimis” in her
letters to Rizal.

📌Rizal’s visit to Pakil and Pagsanjan (1881)

In May 1881, Jose, along with his sisters Saturnina, Maria, and Trinidad and female
friends went on a pilgrimage to Pakil, the famous shrine of the Birhen Maria de los
Dolores.

They boarded a casco (a flat-bottom sailing vessel) from Calamba to Pakil, Laguna. They
stayed at the home of Mr. and Mrs. Manuel Regalado, parents of Nicolas, Rizal’s friend
in Manila. The company witnessed the famous turumba, the people dancing in honor of
the miraculous Birhen Maria de los Dolores. Rizal was then infatuated by Vicenta
Ybardolaza who was skillful in playing the harp at the Regalado home. Rizal and his
party went to Pagsanjan for two reasons: (1) It was the native town of Leonor
Valenzuela; and (2) To see the world-famed Pagsanjan Falls.
💠 LIFE ABROAD

📌Rizal’s Departure for Spain (1882)

After finishing his 4th year of medical course in the UST, Rizal decided to complete his
studies in Spain. Aside from his studies, Rizal has his secret mission–to  observe keenly
the life and culture, languages and customs, industries and commerce, and the
government laws of the European nations to prepare himself in the mighty task of
liberating his oppressed people from Spanish tyranny. This Rizalian “secret mission” was
likewise disclosed by Paciano in his letter to his younger brother dated May 20, 1892.

Rizal’s departure for Spain was kept secret to avoid detection by the Spanish authorities
and the friars. But before his departure, he wrote a farewell letter to his parents and
sweetheart, Leonor Rivera, which was delivered to them after he sailed away.

There are only a few people who knew of the departure of Rizal. Among those are
Paciano; Antonio Rivera, his uncle and the father of Leonor Rivera; Neneng and Lucia, his
sisters; Valenzuela Family (Captain Juan and Capitana Sunday and their daughter Orang);
Pedro A. Paterno; Mateo Evangelista, his compadre; The Ateneo Jesuit Priests; some
intimate friends, including Chengoy, whose real name - Jose M. Cecilio.

✅ May 3, 1882

Aboard the Spanish steamer, Salvadora, Rizal departed for Spain using the name Jose
Mercado on his travel documents. His main reason for leaving the Philippines was to
transfer to the Universidad Central De Madrid in Spain to finish his medicine course.

✅May 8, 1882

They had a two-day stopover in Singapore. He reached a beautiful island, fascinated by

its natural beauty, he remembered “Talim Island with the Susong Dalaga”. The following
day, Rizal booked a hotel at Hotel de la Paz and spent two-day sightseeing the soiree of
the city. He saw the Botanical Garden, the Famous Buddhist Temple and the statue of
the founder of Singapore, Sir Thomas Stanford Raffles.

✅May 11, 1882

When he left Singapore for Europe, Rizal was aboard the steamer Djemnah, a French
steamer, much larger and cleaner than Salvadora. Most people in the vessel were British,
French, Dutch, Spaniards, Malays, Siamese, and Filipinos. French was mostly spoken on
board.
✅May 17, 1882 

Rizal arrived at the Point Galle, a seacoast town in southern Ceylon (now Sri Lanka).
According to him, the town was lovely, quiet and sad at the same time. 

✅May 18, 1882

He had a stopover at Colombo, the capital of Ceylon. A place is more beautiful, smart,
elegant than Singapore, Point Galle, and Manila.

✅May 28, 1882

Djemnah continued its voyage across the Indian Ocean until he reached the Cape of
Guardafui, Africa. Rizal described the land as inhospitable but famous. Then, he reached
Aden, a city hotter than Manila where he saw camels for the first time. 

✅June 2, 1882

Aboard Djemnah, Rizal proceeded to Suez Canal. It took 5 days to travel Suez. He
disembarked for sightseeing and was then fascinated to hear the multiracial inhabitants
speaking a babel of tongues –Arabic, Egyptians, Greek, Italian and Spanish. 

✅June 11, 1882

The steamer proceeded to Europe and reached Naple City, Italy. Rizal was captivated by
Mount Vesuvius, the Castle of St. Telmo, and the historic sights of the city. The city was
busy because of its business activities, lively people, and panoramic beauty.

✅June 12, 1882

The steamer docked at the French harbor of Marseilles. Rizal disembarked to visit the
famous Chateau d‘if where Dantes, the hero in the book The Count of Monte Cristo was
jailed. He stayed at Marseilles for two and a half days.

✅June 15, 1882

The steamer left Mersailles for its last trip, Spain. The steamer reached Pyrenees and
stopped for a day at Port Bou. In this place, Rizal saw the indifference accorded to
tourists in comparison to the courtesy accorded by the French immigration officers.

✅June 16, 1883

From Port Bou, Rizal continued his trip for the last lap by train and finally reached his
destination, Barcelona, Spain. Rizal stayed in Hotel de España then boarded a house in
San Severo Street. Rizal’s first impression of Barcelona, the greatest city of Cataluña and
Spain’s second-largest city, was unfavorable. He visited Ronda de la Universidad of
Barcelona – ugly, dirty little inns, inhospitable people – because he happened to stay
upon his arrival in a stingy inn. Later, he changed his mind and came to like the city. A
great city with an atmosphere of freedom, liberalism and openhearted, hospitable and
courageous people. He enjoyed promenading along Las Rambles, the famous Barcelona
Street.

📌Life in Barcelona, Spain (1882)        

Rizal was welcomed by the Filipinos in Barcelona, some of them were his classmates in
Ateneo. They gave him a party at their favorite café – Plaza de Cataluña. They
exchanged toast and they introduced to him the attractions and customs of the people
in Barcelona. Rizal, in turn, gave news and gossips in the Philippines. While in Barcelona,
Rizal received two bad news: (1) the cholera outbreak that ravaged Manila and the
provinces; and (2) the chatty letter of Chengoy recounting the unhappiness of Leonor
Rivera, who was getting thinner due to the absence of a loved one.

📜 Literary works while in Barcelona

“Amor Patrio (Love of Country)” was Rizal’s first article written on Spain’s soil, under
his pen-name Laong Laan. It appeared in print in Diariong Tagalog on August 20, 1882.

The nationalistic essay was published in two texts—Spanish and Tagalog. The Spanish
text was originally written by Rizal in Barcelona and the other one was a Tagalog
translation made by M.H. del Pilar. Diariong Tagalog is the first Manila bilingual
newspaper (written in Spanish and Tagalog) whose publisher, Basilio Teodoro Moran, is
a friend of Rizal in Manila. Rizal’s second article for Diariong Tagalog was “Los Viajes
(Travel)” with “Revista de Madrid (Review of Madrid)” as his third article whom he
had written in Madrid on November 29, 1882, but was later returned to him by the
publishing company which had ceased publication due to lack of funds.

Rizal left Barcelona in the fall of 1882 and established himself in Madrid, he took
Paciano’s advice to finish his schooling in the capital of Spain.

📌Life in Madrid (1882 – 1885)

On November 3, 1882, Rizal enrolled in the Universidad Central de Madrid (Central

University of Madrid) in two courses — Medicine and Philosophy and Letters. At the
same time, he studied painting and sculpture in the Academy of Fine Arts of San
Fernando, took lessons in different languages–French, German, and English–under   
private tutors. He also took time for sports and rigidly practiced fencing and shooting in
the Hall of Arms of Sanz y Carbonell. Moreover, he followed his desire to learn more
about music and other subjects. During vacant times, he visited galleries and museums
and read books of different subjects including military engineering. 

Rizal lived frugally, budgeting his money wisely. Although he used to buy a ticket in
every draw of the Madrid Lottery, he never wasted his money for other types of
gambling, wine, and women. Rizal spent his leisure time reading and writing at his
boarding house, attending the reunions of Filipino students at the house of the Paterno
brothers (Antonio, Maximo, and Pedro) and practicing fencing and shooting at the
gymnasium. He also reached out and fraternized with other students at the Antigua Café
de Levante. Other evenings, he visited the home of Don Pablo Ortiga y Rey who was
once a city mayor of Manila during the years 1869-1871, and who later became the Vice
President of the Council of the Philippines of the Ministry of Colonies.

Shortly after his arrival in Madrid in 1882, he joined Circulo Hispano-Filipino (Hispano-
Philippine Circle), a society of Spaniards and Filipinos. “Me Piden Versos (They Ask Me
for Verses)”  was written by Rizal  upon the request of the members of this society which
he personally declaimed during the New Year’s Eve reception held in the evening of
December 31, 1882. In that sad poem, Rizal poured out the cry of his agonizing heart.

Instead of gallivanting as the other Filipinos were inclined to do, he spent his extra
money on books and was able to build a library of his own. Among all his collections, he
gave special attention to Hariet Beecher Stowe’s “Uncle Tom’s Cabin” and Eugene
Sue’s “Wandering Jew” which were stories of oppressed and suffering people. These two
books aroused Rizal’s sympathy for the oppressed and unfortunate people.

📌First Visit to Paris (1883)

During his first summer vacation in Madrid, Rizal went to Paris. Being mistaken for a
Japanese, prices of food, drinks, theatre, tickets, laundry, hotel accommodations, and
transportation were jacked-up and were too high for Rizal’s slender purse. As a result, in
a letter he wrote to his family, he described Paris as the “costliest capital in Europe.” Rizal
stayed for a period of more than 60 days in Paris. He initially stayed in Hotel de Paris
located on 37 Rue de Maubange but later moved to a cheaper hotel on 124 Rue de
Rennes in the Latin Quarter.

Like any other tourist, he was impressed by the beautiful Paris, but what interested him
the most in the city was the presence of liberal reforms. The Spanish Masons criticized
the government policies and lambasted the friars, which evidently could not be done in
the Philippines. In March 1883, he joined the Masonic lodge called Acacia in Madrid with
the thought that the Freemasonry would aid him in his fight against the friars in the
Philippines. The friars used religion to do what they want such as enriching themselves
in power and prosecuting the Filipino patriots, he had in mind likewise to use the
masonry “as his shield to combat them.” He became a Master Mason on November 15,
1890 and three months later, he was awarded the diploma of Master Mason by Le
Grand Orient de France in Paris. However, he did not play an active role as a Mason,
unlike the other Filipino patriots such as M.H. del Pilar, G. Lopez Jaena and Mariano
Ponce. He wrote only one lecture for the association entitled “Science, Virtue, and
Labor”. 

📌Back in Madrid

Rizal had financial problems after his two years stay in Spain for things had been bad in
the Philippines. There were droughts and locusts which destroyed the farm and the
harvests of rice and sugar cane failed. Conflict also arose between his father and the
hacienda manager causing the raise of the rentals of the land as Don Francisco refused
to give his only enduring turkey as it was the only turkey left for breeding.
Consequently, Rizal’s monthly allowances were late and there even times that they did
not arrive at all, so that there were meals that he missed during the day. 

Evening of June 25, 1884, a banquet was sponsored by the Filipino community to
celebrate the double victory of the Filipino artists in the National Exposition of Fine Arts
in Madrid—Luna’s Spoliarium winning the first prize and Hidalgo’s Christian Virgins
Exposed to the Populace (Virgenes Cristianas Expuestas al Populacho) the second prize.
This was also one occasion where the dinner he had there was the only meal that he had
eaten that day.                

Rizal also participated in the student demonstrations, on November 20, 21, and 22,
1884, at Central University. These student demonstrations were caused by the address
of Dr. Miguel Morayta, professor of history, at the opening ceremonies of the academic
year on November 20, in which he proclaimed “the freedom of science and the teacher”.
His speech angered the university students that induced several demonstrations that
ended in a bloody riot where many civilians were hurt. Rizal wrote to his family and told
them of his escape with a friend, Ventura, from police arrest.

Despite all the problems he encountered, Rizal was able to complete his studies and on
June 21, 1884, he received the degree of Licentiate in Medicine and continued working
for the degree of Doctor of Medicine. He failed to get the degree as he wasn’t able to
present a thesis and failed to pay the corresponding fees. Nevertheless, he showed
excellent grades in Legal Medicine and Normal Histology and was rated “very good” in
Surgical Clinic. Aside from these, he also finished his studies in Philosophy and Letters,
likewise with excellent ratings. 

Finishing the degree of Licentiate in Philosophy and Letters entitled him to teach
Humanities in any Spanish University. The degree of Licentiate in Medicine qualified him
to become a full-fledged physician, licensed to practice medicine. At last, he had
completed his studies. However, he found no use to obtain a Doctorate in Medicine,
which would be useful for a university professor, because he was sure that he would not
be appointed in the College of Santo Tomas, anyway.

✈️TRAVELS IN EUROPE

After completing his studies at the Universidad Central de Madrid, he left for Paris and
Germany to specialize in ophthalmology; having in his mind his mother’s eye ailment
and serving as an assistant to a famous European oculist. Later, he traveled to various
places in Europe continuing his “secret mission.”

✅In Paris (1885 – 1886)

On his way to Paris, he stopped at Barcelona to meet old acquaintances, especially,

Maximo Viola, his friend hailed from Bulacan who helped him in the publication of
the Noli, and likewise had the pleasure of meeting Señor Eusebio Corominas- editor of
the newspaper La Solidaridad.  In his four months stay in Paris, he worked from
November 1885 to February 1886 as an assistant to Dr. Louis de Weckert, a leading
French ophthalmologist. 

During his off-hours, he socialized by visiting friends such as Pardo de Taveras, the
artists Juan Luna (Pardo de Taveras fiancé), and Félix Resurrección Hidalgo, and
oftentimes stayed with Luna in his studio. At the studio of Luna, Rizal spent many happy
hours helping Luna by posing as a model in several paintings. In Luna’s canvas “The
Death of Cleopatra’”,  Rizal posed as an Egyptian priest. In another great painting “The
Blood Compact'', he posed as Sikatuna, with Trinidad Pardo de Tavera taking the role of
Legazpi.

✅In Heidelberg (1886)

Rizal arrived in Heidelberg, a historic city in Germany, on February 3, 1886. The land was
famous for its old university and romantic surroundings. While in Heidelberg, he worked
at the University Eye Hospital as an assistant to Dr. Otto Becker, a distinguished German
ophthalmologist.

It was here in Heidelberg where he wrote his fine poem “A Las  Flores de Heidelberg” 
(To the Flowers of Heidelberg), inspired by the blooming flowers along the cool banks
of the Neckar River, which reminded him of the flowers at home in Calamba. Among
them was his favorite flower —the light blue “forget-me-not”. He also spent a three-
month summer vacation at Wilhelmsfeld, a mountainous village near Heidelberg and
stayed with a protestant pastor, Dr. Karl Ullmer, who became his good friend.

On July 31, 1886, Rizal wrote his first letter in German (which he had improved after his
stay with the Ullmers) to Professor Ferdinand Blumentritt, Director of the Ateneo of
Leitmeritz, Austria, who was to become his best friend and who had the interest in
Philippine Languages. He then sent Arithmetica (Arithmetic),  a book written by Rufino
Hernandez, published in two languages— Spanish and Tagalog—by the University of
Santo Tomas Press in 1868.  

On August 6, 1886, Rizal left for Leipzig on the eve of the 5th anniversary celebration of
the University of Heidelberg.

✅In Leipzig and Dresden (1886)

Aboard a train, Rizal arrived in Leipzig on August 14, 1886. There he met the famous
German anthropologist, Dr. Hans Beyer and Professor Friedrich Ratzel, a German
historian.

He did a lot of writing during his stay in this place, he went translating Schiller’s William
Tell from German into Tagalog so Filipino might know the story of the Swiss
independence. Rizal also translated into Tagalog Hans Andersen’s Fairy Tales  for his
nephews and nieces. Rizal found out that the cost of living in Leipzig was the cheapest,
so he stayed here for two months and a half working as a proofreader in a publisher’s
firm because of his knowledge in German, Spanish, and other European languages.

Morning of November 1, 1886, Rizal left Dresden by train reaching Berlin in the evening.

✅In Berlin

Rizal was enchanted by Berlin because of its scientific atmosphere and the absence of
racial prejudice. Here he met for the first time Dr. Feodor Jagor, a celebrated German
scientist-traveler and author of the book Travels in the Philippines, a book which Rizal
read and admired during his student days in Manila. Through Dr. Jagor, he met a few
acquaintances including Dr. Ernest Schweigger, a famous German ophthalmologist,
where he worked for a considerable period of time. 

Rizal became a member of the Anthropological Society, the Ethnological Society, and
the Geographical Society of Berlin, upon the recommendation of his German friends.
Rizal wrote a scholarly paper in German entitled Tagalische Verkunst (Tagalog Metrical
Art)  which he read before the society in April 1887. this paper was published by the
society in the same year and elicited favorable comments from all scientific quarters.
Rizal lived in Berlin, famous capital of unified Germany for five reasons: 

·       to gain further knowledge of ophthalmology;  

·       to further his studies of sciences and languages;

·       to observe the economic and political conditions of the German nation;

·       to associate with famous German scientists and scholars; and

·       to publish his novel, Noli Me Tangere  (to be  discussed in Chapter 7).

Rizal’s stay in Berlin was one of the most difficult in his life: he had no money; he was
flat broke, and his health was failing. It was also one of the most memorable for it was
during this time that his first novel, the Noli Me Tangere,  was published and came off
press. After the printing of the novel, Rizal received financial help from home. With the
money in his pocket after paying Php 300 to Dr. Maximo Viola which he owed for
loaning him the needed funds to publish the novel, he decided to see Europe once
more before going home to the Philippines.

✈️RIZAL’S GRAND TOUR OF EUROPE WITH VIOLA (1887)

On May 11, 1887, Rizal and Viola left Berlin by train. His first destination was
Dresden–“one of the best cities in Germany”, followed by Decin in Czechoslovakia,
Vienna in Austria, and other places.

In Dresden, he visited Dr. Adolph B. Meyer and met Dr. Jagor and told the latter of his
plans to visit Blumentritt in Leitmeritz (now Litemerice). Rizal would be seeing
Blumentritt for the first time so he was prevailed upon by Dr. Jagor informing
Blumentritt of his coming.

📌First meeting with Blumentritt

At 1:30 pm of May 13, 1887, Rizal and Viola arrived at the railroad station of Leitmeritz,
and for the first time, the two great scholars—Rizal and Blumentritt—met in person,
since the professor was there at the station to meet them. While in Leitmeritz,
Blumentritt brought them to various places, historical spots, and to a conference at the
Tourist Club where Blumentritt was the secretary; Rizal in response spoke
extemporaneously in fluent Germany while he delivered a speech to the officers and
members. It was also during his travel that he met Dr. Carlos Czepelak, another
renowned scientist of Europe, and Professor Robert Klutschak, an eminent naturalist. 

Rizal and Viola stayed there for four days and left Leitmeritz by train on May 16, 1887, at
9:45 AM. He then proceeded to Prague where nothing of importance happened.  After
Prague, the continued their journey to Vienna, the capital of Austria – Hungary at that
time – and saw the “beautiful blue Danube”, churches, museums, art galleries, theaters,
and public parks. From here, he and Dr. Viola proceeded to Lintz and then to Rheinfall,
to other beautiful cities in Germany such as Munich and Nuremberg. They crossed the
frontier and proceeded to Switzerland, visiting Bern, Lussane, and Geneva.

His happy tour of Europe was marred by news from his friends in Madrid that in an
Exposition of the Philippines held in Spain in the year 1887, there were Igorots exhibited,
and because of the deplorable conditions that they were in, some had died. With scanty
clothing on, they were ridiculed, laughed at, and were the objects of mockery not only
by the people but also by the press. This angered Rizal very much, with which he could
not do anything about, but his indignation was revealed in the letter he wrote to
Blumentritt dated June 6, 1887, which reads thus:

“My poor compatriots (Igorots – Z) who are now being exhibited in Madrid are mocked by
Spanish newspapers, except El Liberal which says that it is not consistent with human
dignity to be exhibited side by side with animals and plants. I have done everything
possible to prevent the display of this degradation of men of my race, but I have not
succeeded. Now one woman died of pneumonia. The Igorots were housed in a barraca.
And El Resumen still makes mean jokes about it.

He ended his tour in Italy and visited the Vatican, called the “City of the Popes” and the
capital of Christendom, where he was deeply impressed by the majestic and magnificent
buildings and its religious atmosphere. After his long journey of five years in Europe and
in a foreign land, he prepared for his trip back home to the Philippines.
🛬FIRST HOMECOMING (1887 – 1888)

The publication of the Noli Me Tangere caused an uproar among the friars, and for that
reason, Paciano (his brother), Silvestre Ubaldo (his brother-in-law), Chengoy and other
friends warned Rizal not to return home but he was so determined to return to the
Philippines for the following reasons: 

(1)  to operate on his mother’s eyes;

(2)  to assuage his loneliness for his parents and brothers and sisters;

(3)  to serve his people who had long been oppressed by Spanish tyrants;

(4)  to find out for himself how Noli and his other writings were affecting Filipinos and
Spaniards in the Philippines; and

(5)  to determine the source of Leonor Rivera’s silence.

Announcing his homecoming, Rizal wrote to his father on July 29, 1887, “on the 15th of
July, I shall embark for our country, so that from the 15th to the 30th of August, we shall
see each other”.

✅ Arrival in Manila

Rizal boarded the steamer Djemnah when he left Europe but was later transferred to
another steamer, Haiphong. On August 3, 1887, the moon was full and Rizal slept
soundly the whole night. The calm sea, illuminated by the silvery moonlight, was a
magnificent sight to him. At near midnight on August 5, 1887, the Haiphong arrived in
Manila.

It was on August 8, 1887, that he finally returned to Calamba. In there, he established a

medical clinic. His first patient was his mother, who was almost blind. Rizal, who came to
be called “Doctor Uliman” because he came from Germany, treated their ailments and
soon acquired a lucrative medical practice. Rizal opened a gymnasium for young folks,
where he introduced European sports. However, Rizal suffered one failure during his six
months of sojourn in Calamba—he failed to see Leonor Rivera.

But he saw the answer to the effects brought about by his novel on the Spanish
government. A few weeks after his arrival, Rizal was invited to Malacañang to answer
questions regarding the “subversive ideas” in his novel, an instigation coming from his
enemies. He denied the charges and his only defense was that he was only telling the
truth. The Governor-General requested a copy, and Rizal had procured one after a long
and difficult search.

💠 Storm over Noli

✅Governo-General Emilio Terrero (1885-1888) read the novel and found no subversive
ideas in it. 

✅ Msgr. Pedro Payo (a Dominican) sent a copy of Noli  to Father Rector Gregorio
Echavarria of the University of Sto. Tomas for examination by a committee of the faculty.
The report of the faculty members of University of Santo Tomas stated that the Noli
was “heretical, impious, and scandalous in the religious order and anti-patriotic,
subversive of public order, injurious to the government of Spain and its function in the
Philippine Islands in the political order.”  

✅  Governor-General Terrero was not satisfied with the assessment and for further
verification sent the novel to the committee head of Permanent Commission of
Censorship, Fr. Salvador Font, who found the novel to contain subversive ideas against
the Church and Spain, and recommended: “that the importation, reproduction, and
circulation of this pernicious book in the islands be absolutely prohibited.”

✅ Fr. Jose Rodriguez, an Augustinian priest, published a series of eight pamphlets under
the general heading Cuestiones de Sumo Interes (Questions of Supreme Interest) to
blast the Noli and other anti-Spanish writings.

✅ Vicente Barrantes, Spanish academician of Madrid, who criticized the Noli in an article

published in La Espańa Moderna (a newspaper of Madrid) in January, 1890. 

The action of the government, however, made the book more popular, and all copies
were sold, reaching a price of Php 50 per copy. But this made Rizal and his friends
apprehensive and uneasy, although there were no massive arrests. The novel was not
only controversial but popular, it reached Spain and was the subject of debate in the
Senate of the Spanish Cortes.

On the other hand, the Noli  was gallantly defended by Filipino reformists including
Marcelo H. del Pilar, Dr. Antonio Ma. Regidor, Graciano Lopez-Jaena, Mariano Ponce;
and other Spaniards such as Fr. Sanchez, his favorite teacher at Ateneo; Don
Segismundo Moret; Dr. Miguel Morayta; and Professor Blumentritt. The best defense of
Noli came from Rev. Vicente Garcia, a Filipino Catholic priest, a scholar, a theologian of
the Manila Cathedral and a Tagalog translator of the famous Imitation of Christ by
Thomas A. Kempis, writing under the penname Justo Desiderio Magalang, wrote a
defense of the Noli which was published in Singapore as an appendix to a pamphlet
dated July 18, 1888. In there, he blasted the arguments of Fr. Rodriguez. Rizal, himself
defended his novel against Barrantes’ attack, in a letter written in Brussels, Belgium.

In spite of the storm brewing over the novel, Rizal was not arrested and for his safety,
the Governor-General assigned him a bodyguard, Lt. Jose Taviel Andrade, who will later
play an important part of his life during his trial for treason. What marred Rizal’s happy
days in Calamba with Lt. Andrade were (1) the death of his older sister, Olympia; and (2)
the groundless tales circulated by his enemies that he was “a German spy, an agent of
Bismarck, a Protestant, a Mason, a witch, a soul beyond salvation, etc.”  

The friars asked Governor General Terrero to deport him, but the latter refused because
there was no valid charge against Rizal in court. Rizal was compelled to leave Calamba
for two reasons: (1) his presence in Calamba was jeopardizing the safety and happiness
of his family and friends; and (2) he could fight his enemies better and serve his
country’s cause with greater efficacy by writing in foreign countries. 

Shortly before Rizal left Calamba in 1888, his friend from Lipa requested him to write a
poem in commemoration of the town’s elevation to a villa (city) by virtue of the Becerra
Law of 1888. In response, he wrote, “Himno Al Trabajo” (Hymn to Labor), a poem
dedicated to the industrious folks of Lipa.

✈️SECOND TRIP AWAY FROM THE COUNTRY

Hounded by powerful enemies, Rizal was forced to leave his country for a second time
in February 1888. He was then a full-grown man, 27 years of age, a practicing physician,
and a recognized man-of-letters.

✅ Hongkong

It was on February 8, 1888, that he arrived in Hongkong on board the ship, Zafiro. He
stayed at the Victoria Hotel and was welcomed by Filipino residents, including Jose
Maria Basa, Balbino Mauricio, and Manuel Yriarte (son of Francisco Yriarte, alcalde
mayor of Laguna). “Hong Kong”,  wrote Rizal to Blumentritt on February 16, 1888, “is a
small, but a very clean city.”

A Spaniard named, Jose Sainz de Varanda, who was a former secretary of Governor-
General Terrero, shadowed Rizal’s movement in Hong Kong. It is believed that he was
commissioned by the Spanish authorities to spy on Rizal. 
He also visited Macao on February 18, 1888, the city according to him was “…small, low,
and gloomy. It looks sad and its almost dead.”   He stayed at the home of Don Juan
Francisco Lecaros, a Filipino gentleman who married a Portuguese lady. During his stay,
he enjoyed visiting casinos, theaters, cathedrals, and church while studying Chinese,
their lifestyle and customs.

✅ Japan

He left Hongkong for Japan. It is said that one of the happiest moments of Rizal was his
visit to the Land of the Cherry Blossoms, where he stayed for a month and a half and the
place where he fell in love with in spite of Leonor Rivera.

He arrived in Yokohoma on February 28, 1888, but left for Tokyo the next day and
visited a friend, Juan Perez Caballero, the secretary of the Spanish Legation. And
although wary, that his movements in Japan were monitored by the Spanish authorities,
he, nevertheless accepted the invitation to stay at the Spanish Legation for the economy
and furthermore, to show proof of his innocence.

Rizal in his memoirs was impressed by Japan, by their customs and culture, as well as
the attractive and beautiful sights. In spite of the beauty of Japanese sceneries, customs,
and culture, there was one aspect he did not like: he felt disgusted at the way a human
being was employed as an animal.

One day, he saw a pretty Japanese woman passing through the Legation and fell in love
with her. He could have stayed in Japan, married the girl, and probably lived happily
ever after, but he had a mission. 

He left Yokohama on April 13, 1888, bound for the United States. On the ship, he met a
Japanese journalist, who was to become an important person in his life. Tetcho Suehiro
was a fighting journalist, novelist, and champion of human rights. Both became very
good friends, shared sentiments on injustice and tyranny. They shared each other’s
company in their travel through San Francisco, across the US and New York, made the
travel pleasant and short, and then bade each other “goodbye” each to his own
destination in London.

✅ The United States

On April 28, 1888, the steamer Belgic, docked at San Francisco on Saturday morning. At
that time, the country was in turmoil over the issues of racial prejudice and slavery. So,
the ship carrying 643 passengers was prevented from deboarding.
After a week, on Friday afternoon of May 4, 1888, Rizal and the other first-class
passengers were permitted to deboard and go ashore. He stayed in the Palace Hotel
while in San Francisco for two days, then, left San Francisco for Oakland by ferryboat on
May 6, 1888. On Sunday morning of May 13, 1888, Rizal reached New York, thus ending
his trip across the American continent. Rizal stayed three days in this city, which he
called the “big town” then left New York for Liverpool on May 24, 1888.

Rizal had good and bad impressions of the United States. The good impressions were
(1) the material progress of the country as shown in the great cities, huge farms,
flourishing industries, and busy factories; (2) the drive and energy of the American
people; (3) the natural beauty of the land; (4) the high standard of living; and (5) the
opportunities for better life offered to poor immigrants. One bad impression Rizal had
of America was the lack of racial equality: “America is the land par excellence of freedom
but only for the whites”.

✅LIFE IN EUROPE

Onboard the City of Rome, the second largest ship in the world – the largest being
the Great Eastern, he arrived in Liverpool on May 24, 1888, after his sojourn across the
American Continent. He stayed in the city for only one day and then proceeded to
London.

Rizal lived in London from May 1888 to March 1889 for three reasons: (1) to improve his
knowledge of the English language; (2) to study and annotate Morga’s Sucesos de las
Islas Filipinas, a rare copy of which he heard to be available in the British Museum; and
(3) London was a safe place for him to carry on his fight against Spanish tyranny.  

While in London, he stayed as a guest at the home of Dr. Antonio Ma. Regidor, an exile
of 1872 and a practicing lawyer in London. By the end of May, Rizal found a modest
boarding place at No. 37 Chalcot Crescent, Primrose Hill. The place was conveniently
located near the public parks and the British Museum where he did plenty of research
work. He gained the acquaintance of Dr. Reinhold Rozt, librarian of the Ministry of
Foreign Affairs, and an authority on Malayan languages and customs. He was impressed
by Rizal’s learning and character and he gladly recommended him to the authorities of
the British Museum. It is here where he spent a lot of time reading the pages of Antonio
Morga’s book  and other historical works concerning the Philippines. The greatest
achievement of Rizal in London was the annotating of Morga’s book entitled Sucesos de
las Islas Filipinas (Historical Events of the Philippine Islands), which was published in
Mexico in 1609.
Both good and bad news from home reached Rizal in London. It was at this time that he
heard of the defense of Father Garcia of the Noli  against the allegations and attacks of
Fr. Rodriguez. He was overwhelmed by his gratitude that tears fell from his eyes. But the
bad news overweighed the good news which was as follows: 

·      Persecution of the Filipino patriots who signed the “Anti-Friar Petition of 1888”
which was presented by Doroteo Cortes, a prominent Mason and lawyer, to Jose
Centeno, the civil governor of the Province of Manila on March 1, 1888. This petition
was signed by about 800 patriots and was actually written by M.H. del Pilar. It was
addressed to the Queen Regent of Spain requesting the expulsion of the friars, including
Archbishop Pedro Payo, a Dominican.

·      Persecution of the Calamba tenants, including Rizal’s family and relatives, for their
courage to petition the government for agrarian reforms.

·      Furious attacks on Rizal by Senators Salamanca and Vida in the Spanish Cortes and
by Desengaños (Wenceslao Retana) and Quioquiap (Pablo Feced) in Spanish
newspapers

·      Rizal’s brother-in-law, Manuel T. Hidalgo, husband of Saturnina, was exiled by

Governor Weyler to Bohol without due process of law.

·      Laureano Vida, Rizal’s friend and a medical student at the University of Sto. Tomas
was arrested and jailed in Bilibid Prison because copies of the Noli  was found in his
house.

Rizal stayed in London for ten months and then visited Paris for a week in order to
search for more historical materials in the Bibliotheque Nationale. He was entertained in
this gay French metropolis by Juan Luna and his wife (Pas Pardo de Tavera), who
proudly showed him their little son Andres (nickname Luling). He, thenceforth,
proceeded to Spain in the second week of December 1888 to determine the country’s
political situation relevant to the agitation of reforms for the Philippines. There he met
Marcelo H. del Pilar and for the first time Mariano Ponce, and they exchanged ideas and
plans in their fight for reforms.

On December 24, 1888, he went back to London and spent Christmas and New Year’s
Day with the Becketts, the owners of the house where he lodged. Rizal sent as Christmas
gift to Blumentritt a bust of Emperador Augustus and a bust of Julius Caesar to another
friend, Dr. Carlos Czepelak (Polish scholar). It was a joyous holiday where he has gifted a
book entitled, “The Life and Adventures of Valentine Vox, the Ventriloquist” from his
landlady, Mrs. Beckett.
It was also at this time that he fell in love again, with his landlady’s daughter, Gertrude
Beckett, but as usual, he did not let his emotions overcome his “obsession” of fulfilling
his “mission” to institute reforms in his country, reasons that made him leave London for
Paris on May 19, 1889. Before his departure, he was able to finish four sculptural works
namely, (1) Prometheus Bound, (2) The Triumph of Death Over Life, (3) The Triumph of
Science over Death, which he sent to Blumentritt, together with the second one, and (4)
a composite carving of the heads of the Beckett sisters - this one he gave to the Beckett
family as a farewell gift.

📌 The Propaganda Movement: Rizal became a Leader of Filipinos in Europe (while

still in London, 1888)

While he was still in London, Asociacion La Solidaridad (Solidaridad Association), a

patriotic society, which cooperate in the crusade for reforms, was inaugurated on
December 31, 1888, with the following officers: 

·       President: Galicano Apacible 

·       Vice President: Graciano Lopez Jaena 

·       Secretary: Manuel Santa Maria 

·       Treasurer: Mariano Ponce 

·       Accountant: Jose Ma. Panganiban 

And by a unanimous vote of all members, Rizal was chosen as the honorary president. 

Rizal’s adherence to the founding of the La Solidaridad Association jibed with Graciano
Lopez-Jaena’s founding of the patriotic newspaper called La Solidaridad  in  Barcelona
where he was residing. This served as the organ of the propaganda movement. Its aims
were as follows: 

(1)   to work peacefully for political and social reforms; 

(2)   to portray the deplorable conditions of the Philippines so that Spain may remedy
them; 

(3)   to oppose the evil forces of reaction and medievalism; 

(4)   to advocate liberal ideas and progress; and  

(5)   to champion the legitimate aspirations of the Filipino people to life, democracy, and
happiness.

“Los Agricultores Filipinos (The Filipino Farmers)” was Rizal’s first article which
appeared/published in La Solidaridad on March 25, 1889, six days after he left London
for Paris. 

📜 Articles Published in La Solidaridad 

Rizal wrote articles for La Solidaridad in defense of his oppressed people and to point
out the evils of Spanish rule in the Philippines and those are the following:

1.  “A La Defensa” (To La Defensa), April 30, 1889 - this was a reply to an anti-Filipino
writing of a Spanish author Patricio de la Escosura which was published by La Defensa
on March 30, 1889 

2.  “La Verdad Para Todos” (The Truth For All), May 31, 1889 - Rizal’s defense
against the Spanish charges that the native local officials were ignorant and depraved 

3.  “Vicente Barrantes’ Teatro Tagalo”, June 15, 1889 - in this article, Rizal exposes
Barrabtes’ ignorance on the Tagalog theatrical art 

4.  “Una Profanacion” (A Profanation), July 31, 1889  - a bitter attack against the
friars for denying Christian burial to Mariano Herbosa in Calamba because he was a
brother-in-law of Rizal. Herbosa, husband of Lucia died of cholera on May 23, 1889 

5.  “Verdades Nuevas” (New Truths), July 31, 1889 - a reply to Vicente Belloc
Sanchez’ letter published in La Patria, Madrid newspaper, on July 4, 1889, which asserted
that the granting of reforms in the Philippines would ruin the “peaceful and maternal
rule” of the friars.

6.  “Crueldad” (Cruelty), August 15, 1889 - a brilliant defense of Blumentritt from the
scurrilous attack of his enemies

7. “Diferencias’ (Differences), September 15, 1889- a reply to a biased article entitled

“Old Truths” published in La Patria on August 14, 1889, which ridiculed those Filipinos
who asked for reforms.

8. “Inconsequencias” (Inconsequences), November 30, 1889 - a defense of Antonio

Luna against the attack of Pablo Mir Deas in the Barcelona newspaper El Puieblo
Soberano
9.     “Llanto y Risas” (Tears and Laughter), November 30, 1889 - a denunciation of
Spanish racial prejudice against brown Filipinos

10.  “Ingratitudes” (Ingratitude), January 15, 1890  - a reply to Governor General

Valeriano Weyler who, while visiting Calamba, told the people that they “should not
allow themselves to be deceived by the vain promises of their ungrateful sons.”

✈️Second Trip to Paris

After his stay in London, he left for Paris. It was his second time to visit the place in
March 1889. At this time of the year, with the coming of the Universal Exposition,
thousands of tourists and visitors flooded the city, thus, not only were accommodations
completely taken but also were expensive especially that the landlords took advantage
of the situation.

As a consequence, his life in Paris was a transient one, moving from one place to
another, although upon his arrival, he lived with his friend Valentin Ventura for a while,
where he polished his annotated edition of Morga’s book.

Life in Paris was full of excitement and merrymaking, but Rizal kept his emotions to
himself and worked seriously on annotating Morga’s book, polishing and perfecting his
work. In free times, he wrote to his family and visited his friends, such as the Pardo de
Taveras, the Venturas, the Bousteds, the Lunas, and others. In a letter dated May 16,
1889, he described his life in Paris as follows:

“My daily life in Paris is spent in the following manner: one or two hours in the
gymnasium and in fencing, three or four hours in the library, the rest is used up in writing
and visiting friends.

I am invited to eat at Luna’s house, on Sundays at Ms. Juliana’s and on Fridays, I visit the
family of Bousted (also a Filipino) where sometimes I take a tea.”

 In another letter, he revealed that sometimes, he and his Filipino friends gather four
times a week and sing the kundiman  or Philippine songs, eat Philippine
foods sotanghon, adobo,  and others, to erase their loneliness. There was one happy
event that he wrote about and that was the birth of a baby girl born to the Lunas. Juan
Luna married the daughter of Don Joaquin Pardo de Tavera, Paz de Tavera who was an
exile of 1872, left the Philippines through the Marianas and lived in France.
📌 The Exposition

He arrived in Paris from London on March 19, 1889, and upon his arrival formed a club
called the Kidlat Club, whose members were Filipino patriots namely, Antonio and Juan
Luna, Gregorio Aguillera, Fernando Canon, Laura Dimayuga, Julio Lorrente, Guillermo
Pautu, and Baldomero Roxas. It was temporary in nature, and their major purpose was
to form a comradeship and to enjoy their stay in Paris especially during the Universal
Exposition. Kidlat  means “lightning” and it is in the light of this meaning that the club
was formed and disbanded.

The Universal Exposition opened in Paris on May 6, 1889. Like any other tourist, he was
fascinated with the exhibitions. Most favored by him was the Eiffel Tower, which was 984
ft. high, built by Alexander Eiffel, a celebrated Franch Engineer. He was able to attend
the opening ceremonies of the cutting of the ribbons by President Sadi Carnot of the
third French Republic. 

Filipinos participated in the art contest and among them were: Felix R. Hidalgo, Juan
Luna, Felix Pardo de Tavera, and Rizal. Hidalgo’s painting won second prize, the
paintings of Juan Luna and F. Pardo de Tavera, each obtained the third prize while
Rizal’s entry, a bust, which he modeled got no prize. The bust was “one to qualify for the
exhibition, but not good enough to win an international prize.”

In one of their visits to the Exposition, he saw American Indians. From them he gained
an idea that if they were not ashamed of being called Indios  from North America, there
was no reason why the Filipinos should not be proud being called Indios  and from this,
he initiated the idea of forming a brave new society called “Indios Bravos” in place of
the Kidlat Club.  The members pledged to excel in intellectual and physical strength to
win the admiration and respect of foreigners including the Spaniards, especially in the
field of sports in judo, which he learned from Japan, the sword, and the pistol.

📌 The Sociedad R.D.L.M. 

He also formed another society, the Sociedad R.D.L.M. which on the outside had the
principal aim of “the propagation of all useful knowledge – scientific, artistic, and literary
in the Philippines”; but its major and secret aim was the “redemption of the Malays”. It is
quite possible that this was inspired by the book entitled Max Havelaar  written by
Multatuli (the pen name of E.D. Dekker, a Dutch author), which also exposed the
deplorable conditions of the oppressed Malay inhabitants of the Netherlands East Indies
under the Dutch rule.                                                                    

📌 The Publication of the Annotated Edition of Morga’s Sucesos

Rizal’s outstanding achievement in Paris was the publication of his annotated edition of
Morga’s Sucesos  in the year 1890, which he wrote in the British Museum and was
printed by Garner Feres. The prologue was written by Professor Blumentritt upon the
request of Rizal. He dedicated this new edition of Morga to the Filipino people so that
they would know of their glorious past. The title page of Rizal’s annotated edition of
Morga reads: “Paris, Liberia de Garnier Hermanos, 1890”. 

📌Other Works of Rizal during His Stay in Paris

“The Philippines Within a Century” was an article written by Rizal which he expressed his
views on the Spanish colonization in the Philippines and predicted with amazing
accuracy the tragic end of Spain’s sovereignty in Asia.

Another essay of Rizal,  “The Indolence of the Filipinos” is a prestigious work of historical
scholarship. It is an able defense of the alleged indolence of the Filipinos. Rizal made a
critical study of the causes why his people did not work hard during the Spanish regime.
His main hypothesis was that the Filipinos are not by nature indolent. According to him,
the natives were very active in agriculture, commerce, and industries long before the
coming of the Spaniards, but due to the Spanish form of government and system of
education, they lost interest in productive activity. Moreover, the natives did not have to
work hard because nature provided them with abundant natural resources by which
they could live, without working as much as those in the temperate countries.

📌 Projects that Failed

During the Universal Exposition, Rizal proposed to form an International Association of

Filipinologists, with the major purpose of studying the Philippines from the scientific and
historical point of view. They had planned to hold the inauguration of their organization
in Paris in August 1889 but were prevailed upon by a government’s regulation
discouraging holding of conferences of private organizations during the duration of the
exposition. Consequently, the project fizzled out. 

Another project that did not materialize was the establishment of a Filipino College in
Hong Kong which aims to train and educate men of good family and financial means. It
was during this time that he wrote Por Telefono, another satirical work as a reply to
another slanderer, Fr. Salvador Font, who masterminded the banning of his Noli, in the
fall of 1889. It was published in booklet form in Barcelona, 1889. This satirical pamphlet
under the authorship of “Dimas Alang” is a witty satire that ridicules Father Font.
Shortly after New Year, Rizal made a brief visit to London. It may be due to two reasons:
(1) to check up his annotated edition of Morga’s Sucesos with the original copy in the
British Museum (2) to see Gertrude Beckett for the last time.

✅ In Belgian Brussels (1890)

On January 28, 1890, Rizal left Paris for Brussels, capital of Belgium. There were two
reasons which impelled Rizal to leave Paris, namely: (1) the cost of living in Paris was
very high because of the Universal Exposition; and (2) the gay social life of the city
hampered his literary works. He wanted a quieter and conducive atmosphere by which
he could continue his work on the second novel El Filibusterismo  which he had started
in Calamba prior to his departure for the United States.

✅ Life in Brussels

Rizal was accompanied by Jose Albert when he moved to Brussels. They lived in a
modest boarding house on 38 Rue Philippe Champagne, which was run by two Jacoby
sisters (Suzanne and Marie). Later, Albert left the city and was replaced by Jose
Alejandro, an engineering student.

Here in Brussels, he never had a free moment. Aside from concentrating on his second
novel, which was virtually a sequel of the Noli,  he wrote articles for La Solidaridad,  he
wrote letters to his family, and opened a medical clinic. It is worthwhile mentioning that
in his love for the Filipino language, he advocated for the Filipinization of its
orthography and that Spanish c  and o  should be replaced by k  and w.  For example, the
word salacot  may be changed to “salakot” and arao  to “araw”.

In his article, Sobre la Nueva Ortografia de la Lengua Tagala (The New Orthography of

the Tagalog Language)  was published in La Solidaridad on April 15, 1890. There he laid
down the rules of the new Tagalog orthography and with modesty and sincerity, he
gave credit for the adoption of this new orthography to Dr. Trinidad H. Pardo de Tavera,
author of the celebrated work El Sanscrito en la Lengua Tagala (Sanskrit in the tagalog
Language) which was published in Paris, 1884.

  “I put this on record,”  wrote Rizal, “so that when the history of this orthography is traced,
which is already being adopted by the enlightened Tagalists, that what is Caesar’s be
given to Caesar. This innovation is due solely to Dr. Pardo de Tavera’s studies on
Tagalismo. I was one of its zealous propagandists.”
In Brussels, reports reached him through Juan Luna and Valentin Ventura that the
Filipinos in Spain were gambling and this did not portray a good image of his country.
He wrote his disappointment to Marcelo H. del Pilar in a letter which runs as follows:

“Luna complains of the gambling of the Filipinos in Madrid, so does Ventura. They say
that according to them, the parents are very much disgusted. If we who are called upon to
do something, if we in whom the poor people place their modest hopes, spend our time in
these things precisely when the years of youth should be employed in something more
noble and lofty for the very reason that youth is noble and lofty. I fear that we are fighting
for a useless illusion and that instead of being worthy of liberty, we are worthy of slavery.

I appeal to the patriotism of all Filipinos to give the Spanish people proof that we are
superior to our misfortune and that neither are we capable of being brutalized nor can
noble sentiments be deafened with the corruption of customs.”

The letter produced adverse effects and angered the gambling Filipinos and called him
“Papa” instead of his real nickname “Pepe”.

Meanwhile, the agrarian trouble had flared once again and Rizal was worried about the
safety of his family. As usual, the Dominican friars were making it difficult for the tenant
people and continually raised land rents to the point that Rizal’s father refused to pay.
Others followed suit. This resulted in the filing of a case in court by the Dominican Order
to dispossess the Rizal family of their lands in Calamba. The Dominicans won the case,
but the Rizal family appealed to the Supreme Court in Spain. This prevented the
departure of Rizal to the Philippines, but in the meantime, Paciano and brothers-in-law
Antonio Lopez (husband of Narcissa) and Silvestre Ubaldo (husband of Olympia) were
deported to Mindoro. Another brother-in-law, Mariano T. Hidalgo (husband of
Saturnina) was banished for the second time to Bohol. Rizal received the news with
anguish and deep sorrow, he was worried about the safety of his family.

It was also in these moments of anguish and despair, that Rizal had dreams of his
impending death. This premonition of death was made known to M.H. Del Pilar. He
wrote:

“Sad presentiments assault me though I do not give them entire credence. In my

childhood, I had a strange belief that I would not reach thirty years of age. …There were
two months during which every night I had no other dream that my friends and relatives
were dead. …Although I do not believe in these things and although my body is strong
and I have no illness and have no fear, I am preparing myself for death and for any
eventuality.”   
He signed the letter with his pen name Laong Laan,  meaning “ever ready,” his rule in
life. His being ready for any eventuality could have been the reason why on the day of
execution, he was calm and his pulse beat was normal.

The dream inspired him to finish the novel for as he says: “For this reason, I want to
finish at all costs the second volume of the Noli  and if it is possible, I do not want to
leave, unfinished what nobody else could continue.”

Because of the events happening in the Philippines and the persecution of his family
and other patriots, Rizal decided to go home. He divulged his plan to Ponce in a letter
dated July 18, 1890. His friends, especially Blumentritt, Basa, and Ponce were shocked at
his decision and warned him of the dangers of his decision. His planned return, however,
was aborted, as this was the time that he received a letter from Paciano informing him
of losing their case to the Dominican but, nevertheless, they appealed to the Supreme
Court in Spain. This prompted Rizal to write to his friend, M.H. del Pilar, and hired his
services to handle the case while on appeal. At the same time, he wrote to Ponce that he
was leaving Brussels and would be arriving in Madrid on the 3 rd or the 4th of August. And
as he departed, he brought with him, the memories of his days in Brussels, leaving it at
the time of festivities to celebrate the summertime festival and his short romance with
Pettie Jacoby, the pretty niece of his landladies.

✅ Life in Madrid (1890-1891)

Rizal’s important mission and motive in going to Madrid was to seek help and support
of his Filipino friends or the members of the so-called Asociacion Hispano – Filipina in
his fight for justice for his family and the oppressed Calamba tenants. Together with the
secretary of the association, Dr. Dominador Gomez and M.H. del Pilar who acted as his
lawyer, he called on the Minister of Colonies Señor Fabie in order to plead the case but
nothing came out of it.

Rizal sought the help of liberal statesmen who were former members of the Ministry,
particularly Becerra and Maura, but they offered only sympathies and promises, but
actually did nothing. Blumentritt advised him to see Queen Regent Maria Cristine, then
ruler of Spain, but it was a mission impossible for he had no friends who could help him
seek an audience with the queen nor the money “to grease the palms of influential
courtiers.”

To add to his family frustrations and grief, was the death of a dear friend, Jose Ma.
Panganiban, his co-worker and associate in the Propaganda Movement, who died in
Barcelona after a lingering illness.
💠 Duel with Luna

Luna was bitter because of his frustrated romance with Nellie Boustead. Deep in his
heart, he was blaming Rizal for his failure to win her, although Rizal had previously
explained to him that he had nothing to do about it. Luna uttered certain unsavory
remarks about Nellie, Rizal heard him and angered by the slanderous remarks, he
challenged Luna, his friend, to a duel. Fortunately, Luna realized that he had made a fool
of himself during his drunken state, he apologized for his bad remarks about the girl
and Rizal accepted his apology and they became good friends again.

💠 Duel with Retana

Wenceslao E. Retana, his bitter enemy of the pen, a talented Spanish scholar, was then a
press agent of the friars in Spain. He used to attack the Filipinos in various newspapers
in Madrid and other cities in Spain. Retana wrote an article in La Epoca, asserting that
the family and friends of Rizal had not paid their rents so they were ejected from their
lands in Calamba by the Dominicans. Such insult stirred Rizal to action, immediately he
sent his seconds to Retana with his challenge to a duel and that only “Retana’s blood or
apology could vindicate the good name of Rizal’s family and friends.”

Retana was warned by friends that he had no chance against Rizal, the latter being an
expert in both pistol and sword. Retana chose to apologize and printed his apology in
newpapers. It was this incident that stopped Retana from attacking the Filipinos again.
Retana in the later years, showed his admiration for Rizal by writing a book-length
biography about the hero, describing his talents and glorifying his martyrdom.

💠 The Marriage of Leonor Rivera

Adding to his already confused life, was the letter of Leonor Rivera, his sweetheart for
eleven years, telling him of her forthcoming marriage to an Englishman, whom her
mother favored, and asking his forgiveness. It was the stroke that broke the camel’s
back and Rizal broke down in tears. He surmised that the loss of a gold watch chain
given to him by Leonor containing her picture while watching a play at Teatro Apolo
was indeed a bad omen.

💠 Del Pilar – Rizal Rivalry

His rivalry with Marcelo H. del Pilar was the final reason that made him decide to leave
Madrid. He decided to forego his personal interests for the welfare of the propaganda
movement by abdicating his leadership. Rizal, the most talented, was the undisputed
leader among the Filipinos in Europe at this time. Towards the end of 1890, M.H. del
Pilar, a fearless lawyer-journalist, came into view and rose towards the same light.

It was their friction over the management of the La Solidaridad  that added more to the
already deteriorating relationship between the two leaders. The management favored an
editorial policy in politics contrary to that embraced by Rizal and his friends.
Furthermore, there was also the issue of morality. In this sense, Rizal was a moralist, a
way of life contradicted by other Filipinos who showed their love for life by drinking,
gambling, and enjoying women; that he lost some friends who shifted their loyalty to
del Pilar.

Because of this, the Filipinos were divided into two hostile camps—the Rizalistas and the
Pilaristas. The decision was to elect a leader called “Responsible” who would direct the
affairs of  La Solidaridad.  Although opposed by del Pilar, an election  by two-thirds vote
of the Filipino community was held.  The situation was becoming explosive and critical
until after the election was over. Rizal won the position and the votes of the two-thirds
of the community.

It was, however, strange that despite winning the votes, Rizal graciously declined the
coveted position. Rizal wrote a brief note thanking his compatriots for electing him as
Responsible. It could have been his noble belief that he could not be a leader of a
divided people, knowing fully well that he was disliked by many Pilaristas. He then
packed his things and boarded a train bound for Biarritz.

Rizal retired from the Propaganda Movement and ceased writing articles for La
Solidaridad. On August 7, 1891.  M.H. del Pilar wrote to Rizal begging forgiveness for
any resentment and requesting Rizal to resume writing for the La Solidaridad but Rizal
refused to fulfil his request and denied that there ever was resentment. He was firm with
his decision to stop writing for La Solidaridad for the following reasons:

(1)   He needed to work on his book, the El Filibusterismo  (to be discussed in Chapter 8);

(2)   He wanted other Filipinos to work also;

(3)   He considered it very important that there be unity in the work; and

(4)   Marcelo H. del Pilar is already at the top and Rizal also have his own ideas, it is
better to leave del Pilar alone to direct the policy.

📌 Biarritz Vacation
To seek solace for his disappointments in Madrid, Rizal took a vacation in the resort, City
of Biarritz on the fabulous French Riviera. He was a guest of the rich Boustead family at
its winter residence—Villa Eliada.

He arrived in Biarritz on February, 1891. Frustrated in romance, Rizal found consolation

in writing. Evidently, while wooing Nellie and enjoying so “many magnificent moonlight
nights” with her, he kept working on his second novel.

On March 29, 1891, the eve of his departure from Biarritz to Paris, he finished the
manuscript of El Filibusterismo and on the following day, Rizal bade farewell to the
hospitable and friendly Bousteads and proceeded to Paris by train.

It was on April 4, 1891 that Rizal wrote to his friend, Jose Ma. Basa, in Hong Kong from
Paris, expressing his desire to go to that British colony and practice ophthalmology in
order to earn his living. In the middle of April, 1891. Rizal was back in Brussels. Since
abdicating his leadership in Madrid in January, 1891, owing to the intrigues of his
jealous compatriots, Rizal retired from the Propaganda Movement or reform crusade
and notified the Propaganda authorities in Manila to cancel his monthly allowance and
devote the money to some better cause. Rizal’s notification was contained in a letter
addressed to Mr. A.L. Lorena (pseudonym of Deodato Arellano).

📚 The El Fili

Rizal had begun writing it in October, 1887, while practicing medicine in Calamba. Int
the following year (1888), in London, he made some changes in the plot and corrected
some chapters already written. He wrote more chapters in Paris and Madrid, and
finished the manuscript in Biarritz on March 29, 1891. It took him, therefore, three years
to write his second novel

📌 From Brussels to Ghent

On July 5, 1891, Rizal left Brussels for Ghent, a famous university city in Belgium. Rizal’s
reasons for moving to Ghent were: (1) the cost of printing in Ghent was cheaper than in
Brussels; and (2) to escape from the enticing attraction of Petite Suzanne. The said novel
was published in Ghent, where he stayed for almost five months for that purpose, and
came off press on September 18, 1891.

📌 His Departure from Europe and Life in Hong Kong

Rizal left Europe for Hong Kong, where he lived from November, 1891 to June, 1892. His
reasons for leaving Europe were: (1) life was unbearable in Europe because of his
political differences with M.H. del Pilar and other Filipinos in Spain; (2) to be near his
idolized Philippines and family.

On October 3, 1891, two weeks after the publication of El Fili, Rizal left Ghent for Paris,
where he stayed a few days to say goodbye to the Lunas, the Pardo de Taveras, the
Venturas and other friends; Rizal proceeded by train to Marseilles.

October 18, 1891, he boarded the steamer Melbourne bound for Hong Kong. While on
his trip, he met  Father Fuchs, a Tyrolese, whom Rizal enjoyed playing chess with. Rizal
describe him to Blumentritt as “… a fine fellow, a Father Damaso without pride and
malice.”

Rizal arrived in Hong Kong on November 20, 1891. He established his residence at No. 5
D Aguilar Street No. 2 Rednaxola Terrace, where he also opened his medical clinic. On
the 1st day of December, 1891, Rizal wrote to his parents asking their permission to
return home. On the same date, his brother-in-law, Manuel T. Hidalgo, sent him a letter
relating the sad news of the deportation of twenty-five persons from Calamba, including
his father, Neneng, Sisa, Lucia, Paciano and the rest of the Rizal family.

Before Christmas in 1891, after the deportation of his family, he was gladdened by the
arrival of his father and his brothers – Paciano and Silvestre Ubaldo (Olympia’s husband).
Later his mother and sisters Lucia, Josefa, and Trinidad. Rizal though happy felt sad, that
his mother, 65 years of age, showed manifestations of Spanish brutality and was almost
blind. He operated her left eye so she can regain her sight, the reason she was able to
read and write again. The Christmas in Hong Kong was one of the happiest Yuletide
celebrations in Rizal’s life. On January 31, 1892, he wrote to Blumentritt, recounting
pleasant life in Hong Kong.

To earn a living for himself and for his family, Rizal practiced medicine and became an
ophthalmic surgeon in Hong Kong. Dr. Lorenzo P. Marques, a Portuguese physician, who
became Rizal’s friend and admirer, helped him build up a wide clientele. In recognition
of Rizal’s skill as an ophthalmic surgeon, he turned over to him many of his eye cases
and clients.

📌 Borneo Colonization Project

Rizal planned to move the landless Filipino families to North Borneo (Sabah), rich
British-owned island and carve out of its virgin wildness a “New Calamba”. On March 7,
1892, Rizal went to Sandakan on board the ship Menon, to negotiate with the British
authorities for the establishment of a Filipino colony. His mission was successful, and the
British North Borneo Company established the land up to the Bengkoka River in Maradu
Bay consisting of 100,000 acres of land area for such project. Aside from these, they
were offered a beautiful harbor and a good government free of all charges.

A month later, specifically April 20 of the same year, Rizal was back in Hong Kong,
bringing the good news. Hidalgo, Rizal’s brother-in-law, objected to the colonization
project, because he cannot accept the idea of leaving the Philippines and moreover was
concerned with what people would say. But Rizal thought the idea was good, and upon
taking into consideration the political events in the Philippines, he thought the change
was better.

Governor Valeriano Weyler, Cubans odiously called “The Butcher”, was replaced by
Governor Eulogio Despujol, the Count of Caspe. Consequently, Rizal wrote the new
governor-general, a letter congratulating him of his new position and offering his
cooperation but he received no response. On March 21, 1892, Rizal wrote his second
letter and gave it to a ship captain to be sure it would reach Governor Despujol’s hand.
In this second letter, he requested the governor general to permit the landless Filipinos
to establish themselves in Borneo. 

Rizal waited three months for the reply and for the meantime occupied his time by
writing on different topics but mostly on nationalistic issues. However, during this lull,
what he considered as an accomplishment was the preparation of the constitution of La
Liga Filipina,  an association of Filipino patriots in Hong Kong. This was born out of the
idea conceived by Jose Ma. Basa, which was realized after its establishment by Rizal.

It was on April 15, 1892, that La Solidaridad  published an article written by Eduardo de
Lete portraying Rizal as “Cowardly, egoistic, opportunistic – a patriot in words only,”
seeking the comforts and safety in Hong Kong. Rizal, protested to del Pilar about the
article and described it as “too hasty”  while commenting on del Pilar  “you permitted
yourself to be carried away” and then described the effects it would have on the reform
movement. However, he remarked that the article awakened in him the interest of the
reform movement and that he was going to activate the propaganda movement in
Hong Kong by strengthening the newly founded association – Liga Filipina.

He confided his bitterness to Mariano Ponce in a letter dated May 23, 1892 when he
wrote: “I am very sorry that del Pilar allowed the article to be published because it will
lead many to believe that there is really schism among us. I believe that we can well
have little misunderstanding and personal differences among ourselves, without
exhibiting them in public.”
As to his letter to Despujol, the governor-general frowned upon the idea, he could not
approve the Filipino immigration to Borneo, alleging that “the Philippines lacked
laborers” and “it was not very patriotic to go off and cultivate foreign soil.”

Despujol’s refusal forced him to make a decision to return to Manila and also for the
following reasons:

1.     To confer personally with the Governor about his request;

2.     To establish La Liga Filipina  in Manila; and

3.     To prove that Lete was wrong that being safe and comfortable in Hong Kong, he
had abandoned the country’s cause.

He spent his birthday in Hong Kong and the next day, June 20, spent the day writing
letters. Two letters were sealed and given to Dr. Marquez, with instructions not to open
them but only after his death. One letter was for his “parents, brethren, and friends,”
while the other was for the “Filipinos.” This showed that Rizal knew what was going to
happen to him.

On June 21, he wrote Governor Despujol another letter with the message that he was
coming home and places himself under the protection of the Spanish Government. On
that very same day, Rizal, together with Lucia, left for the Philippines unaware of the
Governor’s duplicity; of the things that were planned for him or of the sinister trap that
was laid, with the secret filing of “anti-religious and anti-patriotic agitation” charges not
only against Rizal but also of his followers.