To the Child Jesus
by José Rizal
(A Translation from the Spanish by Nick Joaquin)


Why have you come to earth,
Child-God, in a poor manger?
Does Fortune find you a stranger
from the moment of your birth?


Alas, of heavenly stock
now turned an earthly resident!
Do you not wish to be president
but the shepherd of your flock?

Translated from the Spanish by Nick Joaquin



Sa Sanggol Na Si Jesus

O Diyos na Sanggol, paano ba kaya't
Ang sinilangan Mo ay sabsabang aba?
Diyata't di pa man ay pag-alipusta
Ang dulot ng Palad sa Iyong pagbaba?

Kaylungkot! O hari ng Sangkalangitan,
Nagkatawang-tao't sa lupa'y tumahan,
Hindi Mo ba ibig na Haring matanghal
Kundi Pastol namin na kawan Mong mahal?

Isinalin sa Tagalog dikilala

Awit Ng Manlalakbay

Awit Ng Manlalakbay
ni Josr Rizal

Kagaya ng dahong nalanta, nalagas,
Sinisiklut-siklot ng hanging marahas;
Abang manlalakbay ay wala nang liyag,
Layuin, kalulwa't bayang matatawag.

Hinahabul-habol yaong kapalarang
Mailap at hindi masunggab-sunggaban;
Magandang pag-asa'y kung nanlalabo man,
Siya'y patuloy ring patungo kung saan!

Sa udyok ng hindi nakikitang lakas,
Silanga't Kanlura'y kanyang nililipad,
Mga minamahal ay napapangarap,
Gayon din ang araw ng pamamanatag.

Sa pusod ng isang disyertong mapanglaw,
Siya'y maaaring doon na mamatay,
Limot ng daigdig at sariling bayan,
Kamtan nawa niya ang kapayapaan!

Dami ng sa kanya ay nangaiinggit,
Ibong naglalakaby sa buong daigdig,
Hindi nila tanto ang laki ng hapis
Na sa kanyang puso ay lumiligalig.

Kung sa mga tanging minahal sa buhay
Siya'y magbalik pa pagdating ng araw,
Makikita niya'y mga guho lamang
At puntod ng kanyang mga kaibigan.

Abang manlalakbay! Huwag nang magbalik,
Sa sariling baya'y wala kang katalik;
Bayaang ang puso ng iba'y umawit,
Lumaboy kang muli sa buong daigdig.

Abang manlalakbay! Bakit babalik pa?
Ang luhang inyukol sa iyo'y tuyo na;
Abang manlalakbay! Limutin ang dusa,
Sa hapis ng tao, mundo'y nagtatawa.

Isinalin sa Pilipino di kilala

Flower Among Flowers

Flower Among Flowers

by José Rizal

(A Translation from the Spanish by Nick Joaquin)



Flower among flowers,
soft bud swooning,
that the wind moves
to a gentle crooning.
Wind of heaven,
wind of love,
you who gladden
all you espy;
you who smile
and will not sigh,
candour and fragrance
from above;
you who perhaps
came down to earth
to bring the lonely
solace and mirth,
and to be a joy
for the heart to capture.
They say that into
your dawn you bear
the immaculate soul
a prisoner
-- bound with the ties of
passion and rapture?


They say you spread
good everywhere
like the Spring
which fills the air
with joy and flowers
in Apriltime.
They say you brighten
the soul that mourns
when dark clouds gather,
and that without thorns
blossom the roses
in your clime.
If then, like a fairy,
you enhance
the joy of those
on whom you glance
with the magic charm
God gave to you;
oh, spare me an hour
of your cheer,
a single day
of your career,
that the breast may savor
the bliss it knew!

Translated from the Spanish by Nick Joaquin

Isang Alaala Ng Aking Bayan

Isang Alaala Ng Aking Bayan-Translation of Jose Rizal's Poem Un Recuerdo Mi Pueblo

Isang Alaala Ng Aking Bayan

Nagugunita ko ang nagdaang araw
ng kamusmusang kong kay sayang pumanaw
sa gilid ng isang baybaying luntian
ng rumaragasang agos ng dagatan;
Kung alalahanin ang damping marahan
halik sa noo ko ng hanging magaslaw
ito'y naglalagos sa ‘king katauhan
lalong sumisigla’t nagbabagong buhay

Kung aking masdan ang liryong busilak
animo'y nagduruyan sa hanging marahas
habang sa buhangin dito'y nakalatag
ang lubhang maalon, mapusok na dagat
Kung aking samyuin sa mga bulaklak
kabanguhan nito ay ikinakalat
ang bukang liwayway na nanganganinag
masayang bumabati, may ngiti sa lahat.

Naalaala kong may kasamang lumbay
ang kamusmusan ko nang nagdaang araw
Kasama-sama ko'y inang mapagmahal
siyang nagpapaganda sa aba kong buhay.
Naalaala kong lubhang mapanglaw
bayan kong Kalambang aking sinilangan
sa dalampasigan ng dagat-dagatan
sadlakan ng aking saya't kaaliwan

Di miminsang tumikim ng galak
sa tabing-ilog mong lubhang mapanatag
Mababakas pa rin yaong mga yapak
na nag-uunahan sa 'yong mga gubat
sa iyong kapilya'y sa ganda ay salat
ang mga dasal ko'y laging nag-aalab
habang ako nama'y maligayang ganap
bisa ng hanging mo ay walang katulad.

Ang kagubatan mong kahanga-hanga
Nababanaag ko'y Kamay ng Lumikha
sa iyong himlayan ay wala nang luha
wala nang daranas ni munting balisa
ang bughaw mong langit na tinitingala
dala ang pag-ibig sa puso at diwa
buong kalikasa'y titik na mistula
aking nasisinag pangarap kong tuwa.

Ang kamusmusan ko sa bayan kong giliw
dito'y masagana ang saya ko't aliw
ng naggagandahang tugtog at awitin
siyang nagtataboy ng luha't hilahil
Hayo na, bumalik ka't muli mong dalawin
ang katauhan ko'y dagling pagsamahin
tulad ng pagbalik ng ibon sa hardin
sa pananagana ng bukong nagbitin.

Paalam sa iyo, ako'y magpupuyat
ako'y magbabantay, walang paghuhumpay
ang kabutihan mo na sa aking pangarap
Nawa'y daluyan ka ng biyaya't lingap
ng dakilang Diwa ng maamong palad;
tanging ikaw lamang panatang maalab
pagdarasal kita sa lahat ng oras
na ikaw ay laging manatiling tapat.

Imno sa Paggawa

Imno sa Paggawa
ni Gat Jose Rizal

Salin sa tulang “Himno al Trabajo” na sinulat ni Rizal sa kahilingan ng kaniyang mga kaibigang taga-Lipaa, Batangas upang awitin sa pag-diriwang dahil sa pagiging lungsod ng Lipa. Inihandog niya ang tula sa masisipag na tao ng Lipa. Pinuri niyang maigi ang paggawa’t kasipagan ng tao “ Paggawa’y purihin na siyang sa baya’y nagbibigay-ningning.” Pinagpayuhan niya ang kabataang sumunod sa yapak ng masisipag na nakakatanda upang maging karapat-dapat sa kanila, sapagka’t” sa patay ang papuri’y wala, maliban sa isang anak na dakila.”

KORO

Dahilan sa Bayan sa pagdirigmaan,
Dahil sa Bayan din sa kapayapaan,
Itong Pilipino ay maasahang
Marunong mabuhay o kaya’y mamatay.

(Mga Lalaki)

Nakukulayan na ang dakong Silangan,
Tayo na sa bukid, paggawa’y simulan,
Pagka’t ang paggawa’y siyang sumusuhay
Sa bayan, sa angkan, sa ating tahanan.

Lupa’y maaring magmamatigas naman,
At magwalang-awa ang sikat ng araw
Kung dahil sa anak, asawa at Bayan,
Ang lahat sa ating pagsinta’y gagaan.

KORO
(Mga babaing may Asawa)

Magmasigla kayong yao sa gawain,
Pagka’t ang baba’y nasa-bahay natin,
At itinuturo sa batang mahalin
Ang Bayan, ang dunong at gawang magaling

Pagdatal ng gabi ng pagpapahinga,
Kayo’y inaantay ng tuwa’t ligaya
At kung magkataong saama ang manguna,
Ang magpapatuloy ang gawa’y ang sinta.

KORO
(Mga Dalaga)

Mabuhay! Mabuhay! Paggawa’y purihin
Na siyang sa Baya’y nagbibigay-ningning!
At dahil sa kanya’y taas ng paningin,
Yamang siya’y dugo at buhay na angkin.

At kung may binatang nais na lumigaw,
Ang paggawa’y siyang ipaninindigan;
Sapagka’t ang taong may sipag na taglay,
Sa iaanak nya’y magbibigay-buhay.

KORO
(Mga Bata)
Kami ay turuan ninyo ng gawain;
At ang bukas ninyo’y aming tutuntunin
Bukas, kung tumawag ang bayan sa amin,
Ang inyong ginawa’y aming tatapusin.

Kasabihan niyong mga matatanda:
“Kung ano ang ama’y gayon din ang bata,”
sapagka’t sa patay ang papuri’y wala.
Maliban sa isang anak na dakila.

To my Creator I sing

Jose Rizal

To my Creator I sing
Who did soothe me in my great loss;
To the Merciful and Kind
Who in my troubles gave me repose.

Thou with that pow'r of thine
Said: Live! And with life myself I found;
And shelter gave me thou
And a soul impelled to the good
Like a compass whose point to the North is bound.

Thou did make me descend
From honorable home and respectable stock,
And a homeland thou gavest me
Without limit, fair and rich
Though fortune and prudence it does lack.

To Virgin Mary

To Virgin Mary
Jose Rizal

Mary, sweet peace, solace dear
Of pained mortal ! You're the fount
Whence emanates the stream of succor,
That without cease our soil fructifies.

From thy throne, from heaven high,
Kindly hear my sorrowful cry!
And may thy shining veil protect
My voice that rises with rapid flight.

Thou art my Mother, Mary, pure;
Thou'll be the fortress of my life;
Thou'll be my guide on this angry sea.
If ferociously vice pursues me,
If in my pains death harasses me,
Help me, and drive away my woes!

Buod ng El Filibusterismo

Kabanata 1: Sa Kubyerta
“sic itur ad astra”
Ganito ang landas ng mga Bituin


Isang umaga ng Disyembre, dumadaan sa Pasig ang Bapor Tabo lulan ang mga pasahero patungong Laguna:

- Mabigat, bilog at halos hugis tabo ang bapor na pinagmulan ng pangalan nito, marusing ang kabila ng pagkukunwaring maputi, ngunit maharlika at kapita-kapitagan dahil sa kabagalan. Isang tagumpay laban sa kaunlaran- isang bapor na hindi naman ganap na bapor; isang organismong hindi nagbabago; hindi buo ngunit hindi mapasusubalian; at kapag nais magpakitang umuunlad, buong kasiyahan nang ipinagmamalaki ang isang pahid ng pintura.

- Mahahalintuad sa Estado sapagkat may hirarkiya ang mga pasahero: Mga intsik at indio sa ibaba kasama ng mga kalakal at mga empleado ng pamahalaan, prayle at mga mahahalagang tao sa kubyerta.

- Kapitan ng Barko: dating marino na pumalaot na sa mga malalaking dagat, bagamat matanda siya ay magiliw at ngayon para bang nag-aalaga na lamang ng bapor na sumpungin, matigas ang ulo at tamad pa.

- Donya Victorina – tanging babaeng nakaupo sa piling ng mga Europeo. Nilait lang Tabo dahil sa kabagalan ng takbo nito at sinabing mas mabuti pa sana kung wala na lang mga Indiong nabuhay sa mundo, hindi alintana na ang mga timonero at ang 99 porsiyento ng mga sakay nito ay mga Pilipino na tulad niya rin (kung tatanggalin ang makapal na kolorete sa mukha at mayayabang na damit.) Nandito siya sapagkat may nakapag sabi na nasa Laguna ang kanyang asawang si Don Tiburcio de Espadana at nais niya itong akiting umuwi sa kanila sa pamamagitan ng kanyang bagong kulot na buhok.

Mga Nasa Kubyerta:

Tatlong Fraile –uurong daw ang buong mundo kapag dumating ang araw na pumunta sila sa kanan

Don Custodio – payapang natutulog at nasisiyahan sa kanyang mga proyekto

Ben Zayb (anagrama ng Ibanez) – isang manunulat na naniniwalang nag-iisip ang Maynila sapagkat siya ay nag-iisip

Simoun – ipinalalagay na tagapayo at tagabulong ng lahat ng kilos ng Kapitan Heneral.

Ang Pagtatalo:

Nakikipagtalo si Padre Camorra ( prayle na mukhang artilyero) kay Ben Zayb at sinasabi ang proyekto ng isang prayle sa Puente Del Capricho na hindi natuloy sapagkat sinabi ng mga alagad ng siyensya na hindi ito ligtas sa sakuna. Kulang daw ito sa tibay at mapanganib.

· Sumabat si Donya Victorina at sinabi na hindi tulay ang mga problema kundi wala kasing mabuting lawa ditto sa Pilipinas,

· Agad na sumagot si Simoun at sinabing madali lang ang solusyon sa problema nila: Humukay ng isang tuwid na kanal mukla sa luwasan hanggang hulo ng ilog, na magdaraan sa Maynila. Ang ibig sabihin nito ay gagawa ng bagong ilog at sasarhan ang matandang ilog. Makakatipid ng lupa, iikli ang paglalakbay, at mapipigil ang pagtubo ng mga balaho.

Sumagot naman si Don Custodio – sino ang gagawa? Kakailanganin ng malaking pera diyan sa proyektong iyan.

Simoun: ang mga preso at salarin ang magtatrabaho at kung kulang pa, lahat ay magtatrabaho at imbes na labinlimang araw lang ang Polo, gawin itong hanggang apat na buwan at pagbaunin na rin ng pagkain ang mga manggagawa

Don Custodio: Natakot at baka raw maghimagsik ang mga tao sa ganyang uri ng panukala.

Simoun: Sa ganitong paraan lamang maisasakatuparan ang malaking proyekto nang maliit ang puhunan. Hindi naman daw nag himagsik ang mga mamamayan ng Ehipto na gumawa ng mga Piramide tulad ng mga taong gumawa ng Koliseo sa Roma.

- Nagpatama pa ito kay Padre Salvi: Ano ang silbi ng mga prayle sa bansa kung hindi nila kayang pigilin ang mga rebolusyon?

Don Custodio: Mag-alaga na lang daw ng mga pato na kakain sa mga maliliit na suso sa ilalim ng lawa para lumalim ito ng walang gumagawa.

Donya Victorina: Nandiri sa mangyayari kapag nangyari ang panukala ni Don Custodio sapagkat dadami ang mga pato na magbubunga ng balot.



Kabanata 2: Ibabang Kubyerta

Basilio – nakatatanda at nakasuot ng itim, estudyante ng Medisina , at kinikilala sa kaniyang mabuting panggagamot at kahanga-hangang pag-aalaga sa may-sakit.

Isagani – higit na mataas, higit na malusog bagamat mas nakababata kay Basilio. Isa ito sa mga makakata kung hindi man mambebersong lumitaw sa taong iyon sa Ateneo, may kakaibang ugali, karaniwang ayaw makipag-usap, at malimit sumpungin at hindi kumikibo.

- Kinakausap si Basilio ni Kapitan Basilio tungkol sa kalagayan ni Kapitan Tiago. Malubha na kasi si Kapitan Tiago sa opyo at dagdag pa nilang pinag usapan ang tungkol sa Academia de Castellano kung saan puro balakid ang mga naitanong ni Kapitan Basilio

Paano makukumbinsi na pahintulutan: Niregaluhan si Padre Irene ng isang pares na mga kastanyo para tumulong sa pagkumbinsi.

Pondo? Magbibigay ng isang real ang bawat mag-aaral


Propesor? Mga Filipino ang kalahati at mga Peninsular ang kalahati

Lugar? Ibinigay ni Makaraig ang isa sa mga bahay niya upang gawing paaralan

Dito nalaman na si Don Tiburcio ay nagtatago pala sa bahay ng Tiyuhin ni Isagani na si Padre Florentino.

Pakikipag-usap ni Simoun:

Inalok niyang uminom ang dalawa ng serbesa sapagkat sabi nga ni Padre Camorra ay mabuting uminom nito, ngunit tumanggi si Isagani at Basilio. Sumagot si Basilio na kung tubig na lang siguro ang iniinom ni Padre Camorra ay titigil ang mga usap-usapan tungkol sa kanya. Ang sagot naman ni Isagani ay: “ napakatamis ng tubig at naiinom, bagaman lumulunod sa alak at serbesa at pumapatay sa apoy. Nagiging singaw kapag pinainitan; kapag naligalig, nagiging karagatan na minsan nang pumuksa sa sangkatauhan at yumanig sa dibdib ng mundo!”

- dito tinawag ni basilio na Eminensya Negra o tagapayong Capuchino/ Eminensya Gris ---si Simoun ng Kapitan Heneral

Si PADRE FLORENTINO:

Siya ang klerigo na tiyuhin ni Isagani

Mabuting kaibigan ng kanyang ina ang arsobispo kaya ipinangakong magiging saserdote ito. Sa gulang na 25, inorden siya nang arsobispo at noong namatay ang kanyang ina, iniwan sa kanya ang lahat ng kayamanan nito. Ilang linggo bago ang kanyang unang misa, nagpakasal sa iba ang kanyang mahal at dahil dito ay inilubog niya ang kanyang sarili sa kanyang parokya, at itinalaga sa sarili ang tungkulin sa kanyang mga nasasakupan. Nang maganap ang pangyayari noong 1872, iniwan niya ang kanyang parokya at nagretiro. Inampon niya ang kanyang pamangkin na si Isagani ( na sabi ng iba ay anak niya sa dating katipan nagn mabalo ito at ang ibang naka aalam naman ay nagsabing: anak daw ito ng isa niyang pinsan sa Maynila.


Kabanata 3: Mga Alamat

Ich weiss nich was sol les bedeuten
Dass ich so traurig bin!
“Hindi ko batid ang kahulugan kaya lubha kong ikinalulumbay”


MGA ALAMAT:

1. Donya Jeronima – dati siyang kasintahan ng isang estudyante na nangakong magpapakasal sa kanya. Matagal siyang naghintay ngunit nakalimot ito kaya naman siya ay tumaba nang lubusan. Isang araw nakatanggap na lamang siya ng balita na arsobispo nap ala ang dating kasintahan at nang puntahan niya ito upang tuparin ang dating pangako, ngunit sa huli ay imposible na itong mangyari kaya naman nag-utos na lamang ang arsobispo na gumawa ng kweba para kay donya Jeronima. Sa sobrang katabaan daw nito, kailangan pang tumagilid para makapasok ito sa kweba at naging bantog din siyang engkantada, sapagkat may ugali daw itong maghagis sa ilog ng mga pinggan at kubyertos na pilak.

2. Buwaya na naging bato – nanalangin kay San Nicolas ang isang Tsino noong tumaob ang bangka niya at nasa aktong sasagpangin ng mga buwaya.

3. Alamat ng Malapad na Bato

4. Ang pagkamatay ni Ibarra


Kabanata 4: Kabesang Tales


* Naninirahan sila dati sa pusod ng gubat. Si Tandang Selo, Telesforo –kanyang asawa at 3 anak. Isang araw hinawan nila ang gubat sa may hangganan ng bayan sapagkat akala nila’y wala naman itong may-ari at sa pangyayaring ito namatay ang kanyang asawa at panganay na anak dahil sa matinding lagnat. Noong umpisa walang pumapansin sa kanila nguning nang aani na sila sa unang pagkakataon, isang korporasyong relihiyoso na may-ari ng mga lupain sa karatig-bayan ang umangkin sa kanilang taniman at iginiit na sakop ito ng hangganan nila. Bagama’t hindi ito binawi kina Tales, pinagbayad naman sila ng taunang buwis na 20 o 30 piso.

* Pumayag sila at nagbayad hanggang sa tumaas ng tumaas ang singil at ginawa siyang Kabesa o taga kolekta ng buwis. Dahil dito naglugi siya ng malaki sapagkat pag may mga hindi nagbabayad, siya din ang nagpupuno dito galing sa kanyang sariling bulsa. Isinali sa Itinaas ang upa sa dalawandaang piso at dito na tumutol si Tales. Sinabi niya na hanggang walang nakakapaghukay at nakakapag araro sa lupa niya ng dugo at nawalan ng asawa at anak, hindi niya ito ibibigay.

* sinampahan niya ito ng asunto at inubos ang pera sa pag arkila ng mga abogado. Hindi na nakapag aral si Juli sa Maynila at hindi rin natubos si Tano sa hukbo ng pag ka gwardiya sibil. Sa kahuli hulihan, nakidnap si Tales at humingi ang mga tulisan ng limangdaang piso kapalit ng kanyang paglaya. Ibinenta nila Juli at tandang Selo ang lahat ng kagamitan nila ngunit kulang parin kaya namasukan si Juli kay Hermana Bali upang punan ang 250 Piso na kulang.


Kabanata 5: Ang Nochebuena ng Isang Kutsero


Sinong – ang kutsero ni Basilio na kinulata ng mga guwardiya SIbil sapagkat naiwan niya ang kanyang sedula.
Mga Santo sa Prusisyon:
Matusalem
Gaspar, Baltazar, Melchor
San Jose
Birheng nakasuot ng Divina Pastora

Kabanata 6: Basilio

Madilim ang gabi at si Basilio ay patuloy na naglalakad tungo sa kadiliman, makalipas ang kalahating oras sumapit siya sa isang batis kung saan may nakatindig na tila punso sa kabilang pampang nito at isang maitim at walang hugis na bunton na mistulang isang bundok sa kadiliman. Tumawid si Basilio tungo rito sapagkat sa tabi ng gumuhong pader ay ang isang puntod na sadyang banal para kay Basilio –ang puntod ng kanyang ina.
13 taon na ang nakalipas nang mamatay ang kanyang ina sa gitna ng matinding pagdaralita. Sugatan at iika-ika itong nakarating sa pook na ito sa paghahabulan nila. Hibang at tigib sa takot, dito ito binawian ng buhay at may dumating na lalaking nag-utos na lamang kay Basilio na kumuha ng mga panggatong. Sumunod siya at nagbalik, at nakita niya na may isa pang di kilalang lalaki na nasa tabi ng bangkay ng nauna. Tinulungan siya nitong magparikit ng apoy na pagsusunugan nila ng bangkay ng di kilalang lalaking namatay, at humukay sa libingan ng kanyang ina. Matapos ay inabutan siya ng salapi at inutusang tumakas.

History ni Basilio:

Nilisan niya ang lugar na ito at nagtungong Maynila upang magpaalipin sa mga mayayaman upang sabay nito ay makapag-aral. Nakipagsapalaran siya sa pagpunta hindi alintana ang gutom. Dumating siya sa Maynila na nanlilimahid at may sakit—nagbahay bahay siya upang ialok ang kanyng paglilingkod ngunit walang tumatanggap sa kaniya dahil nga naman isa itong paslit na probinsyanong may sakit na wala man lang alam ni isang salitang Espanyol. Nawalan siya ng pag-asa at ilang ulit siyang natuksong magpasagasa na lang sa mga karwaheng dumadaan. Isang araw, nakita niya ang karwahe nina Kapitan Tiago at Tiya Isabel at dahil sa malungkot si Kapitan Tiago sa pagkakapasok ni Maria Clara sa Beateryo, tinanggap siya bilang utusan, walang upa ngunit makapag-aaral siya kailanman niya gustuhin sa San Juan de Letran.
Pumasok siya sa unang taon ng pag-aaral ng Latin kahit na gusgustin at bihis dukha; pagkakita ng kanyang mga guro sa kanyang ayos, nilayuan na siya pati ng kanyang mga kaklase. Sa loob ng walong buwan ng pag-aaral, tangging ang pangalan niya lamang sa listahan ang masasabing palatandaan na parte siya ng klase sapagkat ni minsay ay hindi ito tinawag o tinanong ng guro.
Pag darating ang pasko at babalik sa Sandiego si Kapitan Tiago, sinasama siya at doon niya sinasabi sa puntod ng kaniyang ina ang mga hinanakit niya at problema. Nagsikap siya at isinaulo ang lahat ng mga aralin kahit na hindi niya naiintindihan ito. Pumapasok kse noon ang mga bata sa kolehiyo hindi upang matuto kundi upang matapos ang kurso. At kung maisaulo nila ang mga aklat, wala nang maaari pang hingin kaya’t nakapapasa sa pagtatapos ng taon.
Sa pamamagitan ng pagsagot na wala man lang iniwang kuwit, nagtamo siya ng marking aprobado sa labis na pagkamangha ng mga tagasulit. Sa ikalawang taon niya, dahil nanalo ng malaki ang manok ni Kapitan Tiago na ipinalaga sa kanya ay binigyan siya nito ng malaking pabuya na agad naman niyang ibinili ng sapatos at sombrerong fieltro.
Nabago ng bahagya ang kanyang palad pagtuntong niya sa ikatlong taon; Naging gurop niya ang isang dominikong masayahin, palabiro at mapagpatawa sa mga mag-aaral, may katamaran sapagkat sa ilang kinalulugdang mga mag-aaral niya ipinauubaya ang mga aralin. Isang araw napag tripan siya ng guro (sapagkat sa isip nito ay may pagka-kulangkulang si Basilio kaya’t tinangka niyang patunayan ito as pamamagitan ng pagtatanong dito tungkol sa aralin). Ang problema nga lang nasagot ito ni basilio nang walang pagkakamali kaya binansagan siyang loro ng guro, at nagbigay pa ng patawa sa klase at nagtanong pa ulit kay Basilio upang patunayan na maaliw nga sila. Mabuti na lamang at marunong na noon si Basilio ng Kastila kaya’t sumagot ito na hayag ang hangaring hindi magpapaphalakhak sa kahit sino. Dahil dito, hindi na siya tinawag pang muli.
Noong ikaapat na niyang taon, naipasa parin niya ang Latin kahit na natukso itong isuko na ang pag-aaral May isang guro doon na itinuturing bilang pantas, dakilang makata, at may maunlad na pagkukuro. Isang araw na kasamang namamasyal ang mga mag-aaral, napaaway ito sa ilang kadete na humantong sa isang labo labo at hamunan. Sa pagkakataong ito, sinabi ng guro na ang mga sasali sa sagupaan sa darating na linggo na iyon ay bibigyan niya ng mga matataas na marka, at napatanggi si Basilio sa isa sa mga labanan na iyon. Dahil dito at sa kanyang pagsisikap nagtamo siya ng grading sobresaliente na may kasama pang medalya noong taong din yon. Sa nakitang ito, inudyukan siya ni Kapitan Tiago na lumipat sa Ateneo Municipal na nasa tugatog ng katanyagan noon.
Tinapos niya ang kanyang Batsilyer sa gitnan ng kasiyahan ng kanyang mga propesor, ipinagmalaki sya ng mga ito at inanyayahan pang daanin sa isang pagsusulit si basilio ng mga huradong Dominiko
Noong una nais siyang maging abogado ni kapitan Tiago ngunit mahabang salaysayin pa ito bago ito maging abogado at pagkatiwalaan ng mga kliente dito sa Pilipinas kaya naman pumayag na itong mag medisina si Basilio sapagkat naisip niya na nakakapagtistis na si basilio ng mga bangkay kaya’t magagamit ito sa lason na ilalagay sa tari ng kanyang panabong na manok ( dugo ng Intsik na namatay sa sipili).
Ipinagpatuloy ni Basilio ang kanyang pag-aaral at sa ikatlong taon ay nakapanggagamot na, kaya naman kumikita na siya ng sapat upang makapagbihis ng marangal at upang makapag-impok ng kahit papaano. Huling taon na niya ngayon at dalawang buwan na lang ay magiging ganap na doctor na siya. Pakakasalan niya si Juli at siya rin ang magbibigay ng speech sa kanyang graduation



Kabanata 7: Simoun


Malapit sa puntod na pinanggalingan ni Basilio may nakita siyang di kakilalang lalaki sa malayo at yun ay si Simoun. Naghuhukay ang alahero, walang suot na salaming asul kaya naman nagbago ang anyo nito. Kinilabutan si Basilio dahil alam niyang ito rin ang di kilalang lalaki na humukay ng paglilibingan ng kanyang ina labintatlong taon na ang nakalipas, higit na matanda nga lamang ngayon, may puti na ang buhok, maybigote at balbas ngunit iyon parin ang mga mata nito at ang mapanglaw na mukha.
Naisip niya na samakatuwid na ang namatay o naglaho na tagapagmana ng lupaing ito ay walang iba kundi ang alaherong si Simoun—napagtagpi-tagpi na ni Basilio na si Simoun nga si Crisostomo Ibarra.
Nilapitan niya ito at tinanong kung may matutulong siya. Sa pagkagitla ni Simoun, tinanong niya si basilio kung alam ba niya kung sino siya at sumagot si Basilio na isa raw siya sa mga taong itinuturing niyang banal sapagkat 13 years ago tumulong ito sa kanya sa paglilibing ng kanyang ina. Sumagot si Simoun na taglay ni Basilio ang lihim na maaaring makasira sa kanyang mga balak.

History of Simoun:

Siya nga ang may sakit at kalunos-lunos na nagtungo rito 13 years ang nakalipas upang mag-ukol ng huling pagpapahalaga sa isang dakilang kaluluwa na maringal na yumakap sa kamatayan alang-alang sa kanya. Sinawi ng isang pusakal na sistema, naglagalag si Simoun sa iba’t ibang part eng mundo upang magpayaman at maisakatuparan ang kanyang mga balak. Nagbalik siya upang wakasan ang sistemang ito sa pamamagitan ng lalong pagpapadali sa pagkabulok nito.

Kabanata 8: Maligayang Pasko

Napipi si Tandang Selo dahil sa masalimuot na sinapit ng kanyang pamilya.

Kabanata 9: Ang mga Pilato

àNaipatalo ang kaso ng asundo na isinampa ni Tales
àLaging pinagdadasal ni Hermana Penchang si Juli at pinag nonobena
àLumuwas si Basilio ng Maynila para tubusin si Juli

Kabanata 10: Karangyaan at Karalitaan

-Hiniling ni Simoun na makituloy siya kina Tales upang doon maganap ang bentahan ng mga alahas niya.
àKapitan Basilio, Sinang, Hermana Penchang –mga bisita noong gabi na namimili sa samut saring mga alahas na ipinapakita ni Simoun.
- Sumulat si Tales: Kinuha niya ang rebolber ni Simoun at ipinalit ang relikaryo ni Maria Clara na ibinigay ni Basilio kay Juli. Sumali na ito sa mga tulisan at namundok
-Dumating ang mga guwardiya sibil at dahil wala si Tales (Telesforo Juan de Dios) si Tandang Selo ang dinakip
àKinagabihan, natagpuang patay ang asenderong fraile at ang bagong kasama, basag ang bungo at puno ng lupa ang bibig. Sa bayan naman, natagpuang patay ang asawa ng kasama na ginilitan ng leeg at may lupa rin sa bibig. Sa papel na tabi nito may pangalang Tales na isinulat sa dugo na matatagpuan.

Kabanata 11: Los Banos

-Nangangaso ang Kapitan Heneral ngunit wala namang dumaraang hayop kaya sa huli ay napilitan itong bumalik sa bahay upang makapag pahinga at gumawa ng trabaho.
-naglalaro sila ng baraha, sina Padre Irene, Padre Sybila at ang kapitan heneral, nagpapatalo naman ang mga fraile.
- Panukala ukol sa armas: Pahintulutan ang pagbili ng lahat ng hindi sais milimetrong armas de salon
àTitser sa Tiani: mareklamo daw ito at dapat suspendihin. Lahat daw ng hihingi ng tulong ay sususpendihin sabi ng kapitan heneral.
-Proyekto ni Don Custodio: magkakaroon ng mga eskwelahan nang hindi gumagastos ng isang kusing ang pamahalaan kung gagamiting mga eskwelahan ang mga sabungan kahit lamagn Lunes hanggang Biyernes.
à Akademiya sa Wikang Kastila: sinabi ni Padre Sibyla na isa raw itong rebolusyon sa selyadong papel na ipinagtanggol naman ni Padre Fernandez (guro ni Isagani) at ni Padre Irene. Lumabas ang mga pangalan nila Makaraig, Isagani at Basilio sa usaping ito.
- Padre Camorra: Hindi daw dapat matuto ang mga indio ng Kastila sapagkat pag marunong na sila makikipagtalo na ito sa kanila. Dapat lamang sa mga Indio ay sumunod at magbayad. Hindi sila dapat makialam sa interpretasyon ng kung ano ang sinasabi ng mga batas at mga libro.
à Nalaman ni Padre Camorra ang ginawang pag petisyon ni Juli para sa paglaya ni tandang selo at tinulungan ito.

Kabanata 12: Placido Penitente

-Mga taga Ateneo – mabibilis lumakad, may hawak na aklat at kuwaderno, abala at iniiisip ang kani-kanilang mga leksyon, nakadamit ng parang europeo ang ilan.
-Letranista – nakadamit Filipino at higit na kaunti ang dalang aklat
-Juanito Pelaez – kaklase ni Placido na anak ng isang mestisong Espanyol na negosyante. Kaibigan ni Padre Camorra at kasama nitong nangharana noong bakasyon.
-Dumating ang karwahe ni Paulita Gomez, lahat ay natulala at nakatingin at namumutla si Isagani.
-Tadeo – bagamat lakwatsero at mahilig magpalusot na may sakit o di kaya’y may gagawin para hindi lamang maka pasok sa klase ay pumapasa at sinasabing mahal ng mga propesor
- Nahuli si Placido sa klase at nagdabog pa sa pagpasok kaya naman sinabi ng guro na magbabayad ito.

Kabanata 13: Klase sa Pisika

- Padre Millon –guro ni Placido noong umagang iyon; pinakakabisa ang lahat ng nsa libro.
-May natutulog sa klase na nahuli ng guro kaya naman inulan ito ng tanong at noong minsay sumabat si Juanito, napasa ito sa kanya at humingi ng tulong kay Placido. Nahuli ni Padre Millon na tinutulungan ni Placido si Juanito kaya naman ito ang tinanong ng tinanong. Sa huli ay napuno na si Placido at sinabing walang karapatan ang pari na magsalita ng ganoon. Wala daw itong karapatang mang alipusta ng kapwa at bigla na lang umalis ito ng klase.


Kabanata 14: Isang Bahay ng mg Estudyante
-Ito ang bahay ni Makaraig: malaki, maluwang at may dalawang palapag na entresuwelong may mga eleganteng rehas.
-Pinag-uusapan nila yung naging resulta nang petisyon nila kung nanalo ba si Padre Sibyla o si Padre Irene sa pagkuha ng panig ng kapitan heneral
- Pecson – pesimistiko; isang tabatsoy na may tawang sinluwag ng isang bungo—nagsasalita tungkol sa panlabas na impluwensya kung nasangguni nab a kay Obispo A, Padre B etc.
-Sandoval –peninsular at liberal; Nirerespeto ang mga Fraile at ang kapitan heneral
-Iniwan sa Comision Superior de Instuccion Primaria ang petisyon nila na pamumunuan ni Don Custodio
-Mga paraaan ng pagkumbinsi: ang bailarinang si Pepay o ang abogadong si Senyor Pasta (may burdadora). Pupuntahan daw muna ni Isagani itong si Senyor Pasta bago gawin ang Plan B.

Kabanata 15: Si Senyor Pasta
- Ikinuwento ni Isagani kay Senyor Pasta ang kanilang sitwasyon at ang naging reaksyon nito ay mapanganib daw ang ganyang uri ng mga petisyon, mas mabuting hayaan daw na gobyerno ang kumilos.

Kabanata 16: Mga Hapis ng Isang Tsino
- Naghahangad na magtatag ng isang konsulado para sa mga Intsik si Quiroga kaya naman nagdaos ito ng hapunan sa itaas ng kaniyang malaking bazaar sa Kalye Escolta.
-Pumayag ito sa kasunduan nila ni Simoun sapagkat sa dami ng utang nito, kapag pumayag siya sa gusto ni Simoun, ang 9,000 piso na utang nito ay magiging 7,000 na lang. Papayag lamang siya na ilagay sa bodega ang mga armas na kakailanganin ni Simoun.

Kabanata 17: Ang Perya sa Quiapo
-Tuwang tuwa si Padre Camorra sa dami ng mga nag gagandahang mga babae kaya naman nakukurot na niya si Ben Zayb.
àDumating si Paulita kasama si Donya Victorina. Nababalisa si Isagani sa dami ng nakatingin sa mga tao. Parang sa bawat pag titig ay nababawasan ang kagandahan ng kasintahan niya.
-Mr Leeds –may-ari ng palabas na kaibigan ni Simoun

Kabanata 18: Mga Panlilinlang
-Ninais na patunayan ni Ben zayb na optikal ilusyon lamang ang palabas na ulo. Sinabi niya na puro lamang ito salamin ngunit nang inspeksyunin ay walang nakita.
-nagtatago si Padre Irene: nag suot ng bigote
-Nagpakita si Imuthis (na nakaharap kay Padre Salvi) na isinilang daw sa panahon ng Amasis at pinatay sa panahon ng pananakop ng mga Persas. ( similar ang kwento kay Ibarra kaya naman nasindak si Padre Salvi at nahibang sa takot.
Kinabukasan umalis na ng bansa si Mr Leeds patungong Hong Kong

Kabanata 19: Ang Mitsa
-Nakikipag-usap si Kabesang Andang kay Placido at nagmamaka awa na bumalik ito sa unibersidad.
- Yung dating Maestro na sinuspindi ay naging taga gawa ng pulbura
-Sinabi na ni Simoun ang mga plano niya kay Placido at ang hudyat na unang putok ng kanyon. Umalis si Placido na sigurado na sa kanyang pagsali sa rebolusyon.

Kabanata 20: Ang Ponente
-Don Custodio de Salazar y Sanchez de Monteredondo kilalang Buena Tinta ( “Mapagkakatiwalaan ang sasabihin”)
- Kilala sa mga ideya nito: tulad na lamang ng panukala nito sa Maynila na gumamit na ilawang de gaas kapalit ng ilawang langis ng niyog. Dahil dito, namatay ang industriya ng niyog at kung may kumita man, isang konsehal lamang ito.

Kabanata 21: Mga Ayos-Maynila

Sa kabanatang ito, makikita ang hitsura ng Maynila kapag mayroong mga dumarayong dayuhang palabas. Maraming tao sa teatro ng Variedades sapagkat mayroong pagtatanghal ang isang nagngangalang Ginoong Jouy. Ang palabas ang isang dulang Pranses na pinamagatang “Les Cloches de Corneville”. Ika-pito at kalahati pa lamang ng gabi ay wala ng tiket kaya’t pati si Padre Salvi ay wala na rin daw makuha. Sa “entrada general” ay may mahabang pila ng mga tao na nagnanais pang pumasok. Ang dulaan ay nagliliwanag ng mabuti, may mga bulaklak at halaman sa mga pintuan at bintana at may makapal na tao na parang kalamay na hinahalukay kung saan maririnig ang mga tawanan, bulungan at batian.
Sa kabanatang ito, makikilala natin ang dalawang bagong tauhan. Ang una ay si Camaroncocido. Siya ay mapapansing tila di-kahalo sa mga nag-uumpukang tao. Siya ay mataas na lalaking payat, marahang lumakad na parang kinakaladkad ang isang paa na tila naninigas, abuhin ang kulay ng kanyang buhok na mahaba at kulot sa dulo na wari’y buhok ng isang makata. Nakasout siya ng isang amerikanang kulay-kape at pantalong pari-parisukat ang guhit at mayroon din siyang sombrerong “hongo de arte”. Siya raw ay anak ng isang tanyag na angkang Kastila ngunit nabubuhay na tila isang pulubi.
Ang ikalawa ay si Tio Kiko. Siya naman ay isang matanda at pandak na lalaki. Mainam daw siyang kabaligtaran ni Camarococido. Mayroon siyang takip sa ulong sombrero de copa, nakadamit ngt lebitang maluwang at napakahaba ngunit ang kanyang pantaloon ay napaka-ikli, nakasapatos ng yaong malalaki ng marinero, may balbas at patilya na mapuputi at kayumanggi ang balat. Nabubuhay siya sa pagdidikit ng mga kartel, paglalathala at pagbabalita ng mga palabas.
Ayon kay Camaroncocido, ang mga prayle sa pamumuno ni Padre Salvi, at ang mga hindi pari, sa pamumuno ni Don Custodio, ay tutol sa pagtatanghal ngunit sa totoo raw ay nagnanais ring makakita ng mga naggagandahang babae sa pagtatanghal. Ngunit ang ilan ay sang-ayon naman daw katulad ng mga opisyal ng hukbo at pandigmang-dagat, ayudante ng Heneral, mga kawani at matataas na tao, mga taong nakadalaw na sa Paris, mga lalaking wala pang katipan at yaong mga nagsasabing sila ay bihasa sa salitang Pranses.
Naririto rin si Padre Irene na nagtutungayaw sa operetang Pranses. Makikita rin dito si Ben-Zayb na nangangatal sapagkat natatakot na mahulian siya ng kamalian sa kanyang pagbabasa ng salitang Pranses.
Napuna dito ni Camarococido ang ilang taong hindi kilala na aali-aligid sa teatro. Nakita niya rito ang isang pulutong na tila may kausap na naka-anyong militar at ito ay si Simoun. Sa kabanatang ito, maaaring ang pag-aalsa ay magsisimula na sapagkat dito narinig ni Camarococido ang mga salitang “ang hudyat ay isang putok” ngunit siya ay nagkibit-balikat lamang.
Makikita rin sa kabanatang ito si Tadeo, na kung saan, lubos ang kanyang pagpapasikat sa kanyang bagong kasama. Ipnangangalandakan niya na kilala niya halos ang lahat ng mga taong sikat na nasa dulaan ng gabing yaon. Hindi siya makapasok sapagkat naubusan na siya ng tiket. Sa bandang huli, dumating sina Macaraig, Sandoval, Isagani at Pecson. Si Basilio ay mayroon daw gagawin kaya’t hindi ito nakasama, dahilan upang ang tiket nito ay mapunta kay Tadeo.

Kabanata 22: Ang Palabas

Sa loob ng teatro ay punong-puno ng mga tao. Halos iilan na lamang ang mga bakanteng upuan ngunit hindi makapagsimula ang palabas sapagkat hinihintay ang Kapitan Heneral. Sinasabing ang Kapitan Heneral daw ay manonood ng palabas na maaaring bunga ng dalawang dahilan: ito ay hinahamon ng simbahan, at ito ay may pagnanasa lamang na makakita.
Sa loob ay naroroon din si Don Primitivo na naupo sa isang butaka at ayaw ng umalis kahit dumating na ang may-ari. Ang pagmamatigas ni Don Primitivo ay nagdudulot ng kaguluhan at kasiyahan sa mga taong naiinip.Habang nagagnap ito ay biglang tumugtog ang marcha real sapagkat dumating na ang Kapitan Heneral.
Nasa loob din ng dulaan si Pepay. Siya ay kinuntsaba ng mga estudyante at siyang gagamitin kay Don Custodio upang palambutin ang puso nito. Naroroon din si Don Manuel, na panay ang pasaring kay Don Custodio dahil ang huli ay kalaban ng una sa “ayuntamiento”. Si Macaraig ay nakikipag-tinginang maigi kay Pepay dahil tila may nais pa itong sabihin. Si Sandoval naman ay kararating lamang sa kanilang upuan buhat sa ibang palko. Siya ay isa sa mga sumasang-ayon na ang tagumpay ay makakamit nila samantalang si Pecson ay naniniwalang wala silang mahihita sa lakad nila. Si Isagani ay pangiti-ngit lamang at malamig ang pagtanggap sa mga pagbati sapagkat nakita niya kani-kanina si Paulit na kasama ni Doña Victorina at Juanito Pelaez. Napukaw lamang sa sarili si Isagani dahil sa malakas na palakpakan sapagkat magsisimula na ang palabas.
Makikita rito ang ilan sa mga artista sa palabas gaya ni Gertrude, na isang napakagandang babae na sumusulyap sa Kapitan Heneral. Naririto rin si Serpolette, isang kaiga-igayang babae na taglay ang matapang nanghahamon na anyo. Ilan pa sa mga kasama nila ay sina Germaine, Grenicheux, Gaspard at Lily.
Sa palabas ay kakikitaan ng kahalayan at pagnanais sa kababaihan ang mga kalalakihang tulad nina Don Custodio, Tadeo, Macaraig at Pecson ngunit sila ay nalungkot sapagkat hindi itinanghal ang hinihintay nilang “cancan”.
Sa kabanatang ito, nagsimula ang pagkakagusto ni Doña Victorina kay Juanito sapagkat ito raw ay lalaking-lalaki at maginoo.

Kabanata 23: Isang Bangkay

Si Simoun at Basilio ay wala sa pagtatanghal. Si Basilio ay abala sa pag-aalaga kay Kapitan Tiyago na noo’y lubos nang nahuhumaling sa opyo. Nagtatalo ang damdamin ni Basilio kung bibigyan niya ba o hindi si Kapitan Tiyago sapagkat sinasaktan siya nito kapag kakaunti ang ibinigay niya ngunit makasasama naman kung patuloy niyang bibigyan.
Nag-aaral si Basilio ng kanyang mga aralin sa medisina ngunit ang ilan sa mga aklat na nasa tabi niya ay hindi man lamang niya binubuklat. Maya-maya ay dumating si Simoun na matagal ng hindi dumadalaw kay Kapitan Tiyago. Nabanggit dito na si Simoun ang nagbigay kay Basilio ng ilang mga aklat na pang-rebolusyonaryo na hindi naman binabasa ni Basilio. Dito ay muling naungkat ang pinag-usapan nila sa kagubatan, ang paghihikayat ni Simoun na sumali si Basilio sa himagsikan. Ngunit matigas pa rin sa pagtanggi si Basilio. Binanggit ni Simoun na kung si Basilio ay tutulong, siya raw ang aatasang kumuha kay Maria Clara sa kumbento. Ngunit sinabi ni Basilio na kamamatay lamang ni Maria Clara kaninang umaga. Sa pagkakabanggit na ito ay nagitla si Simoun at walang imik na umalis.
Sa kabanatang ito, tinukoy ni Basilio si Simoun bilang isang binatang mayamn, bihasa, Malaya, nakapagpapasya sa sariling kabuhayn at may magandang kinabukasan. Sa kabilang banda, si Maria Clara naman daw ay babaeng sing-ganda ng isang pangarap, malinis, lipos ng pananalig at walang kamalayan sa lakad ng kamunduhan.

Kabanata 24: Mga Pangarap

Katulad ng kabanata nina Crisostomo Ibarra at Maria Clara, at Elias at Salome sa Noli Me Tangere, ito ay kabanata rin ng dalawang magkatipan, sina Isagani at Paulita Gomez.
Buhat ng magkatampuhan sa naganap na palabas (sapagkat si Isagani ay nagselos kay Juanito at si Paulita ay nagselos sa panonood ni Isagani sa mga artistang Pranses), nag-usap ang makasintahan na magtatagpo upang mag-usap. Dito, nagkaroon sila ng pagkakataong magpaliwanag sa isa’t isa.
Ang mga pangarap na tinutukoy dito ay ang pangarap ng mga estudyante na maitatatag ang Akademya ng Wikang Kastila at gayon din, ang pangarap ni Doña Victorina na makapiling at makasal siya kay Juanito Pelaez. Sa una, dahil sa kagustuhan ni Isagani na maisakatuparan ang kanilang mga balak, nakipagkasundo siya kay Paulita na hindi na ito makikipagtipan sa huli. Ayaw raw maging sagabal ni Isagani sa mga pangarap ni Paulita. Sa ikalawa, dahil pangarap nga ni Doña Victorina na makasal kay Juanito Pelaez, payag raw ang una na si paulita ang makatuluyan ni Isagani upang masolo niya si Juanito.


Kabanata 25: Tawanan at Iyakan

Ang mga kabataan ay nagtipon sa “Pansiteria Macanista de Buen Gusto”. Dito ay nagkakatawanan sila at nagbibiruan ngunit halatang pilit sapagkat sila rin ay kinabakabahan sa maaaring maging katugunan ni Don Custodio sa kanilang hiling. Sa pangalawang pagkakataon, wala muli rito si Basilio na ayon kay Tadeo ay marami raw lihim na nalalaman..
May mga handang pagkain dito at ang mga ito ay inialay nila sa mga ilang taong kilala. Ang “pansit lanlang” ay inialay nila kay Don Custodio dahil katulad daw ng huli, ang pansit lanlang ay maraming sahog. Ang ikalaw ay ang “lumpiang intsik” na inialay nila kay Padre Irene ngunit ang ilan ay tumutol sapagkat si Padre Irene ay hindi raw kumakain ng ilong ng baboy. Ang ikatlo ay ang “tortang alimango” na inialay naman nila sa nga prayle dahil daw sa kanilang “pagka-alimango”. Ang huli ay ang “pansit gisado” na inialay nila sa pamahalaan at bayan ng Pilipinas. Nararapat lamang daw na ito ay sa Pilipinas ipatungkol sapagkat hindi raw kilala sa Tsina ni sa Hapon ang pansit. Ang ilan ay nagmungkahi na ialay ito kay Quiroga na nagnanais magtatag ng konsul. Ang ilan ay nais itong ialay sa Eminencia Negra, na siya naming si Simoun. Dahil dito, ang mga kabataan ay nagkagulo kaya’t inatasan ni Macaraig si Tadeo na magtalumpati. Tinutulan naman ni Sandoval ang talumpati ni Tadeo sapagkat ito raw ay halaw sa talumpati ng Puno ng kanilang Liceo ngunit nagpatuloy parin si Tadeo. Nabanggit rin dito ni Pecson ang tungkol sa mga prayle na kung saan, ito raw ay kasa-kasama natin mula pagkabuhay hanggang pagkamatay sapagkat lahat daw ay pinamumunuan at pinanghahawakan nila.
Sa huli, ay nagkagulo silang muli sapagkat mayroon daw nagmamatyag sa kanila at sinabing ito raw ay ang tauhan ng Vice-Rector.



Kabanata 26: PASQUINADAS

Patungo si Basilio sa ospital upang dalawin ang kanyang mga pasyente, ayusin ang kanyang lisensyatura sa Unibersidad at puntahan si Makaraig. Pagsapit niya sa San Juan de Dios, nalaman niya ang tungkol sa pagkakadiskubre ng mga paskin sa Unibersidad at sinasabing ang Asosasyon ang may kagagawan nito. Natakot si Basilio dahil akala niyang si Simoun ay kasangkot rin. Nang kanyang makita si Sandoval ay tinawag niya ito ngunit parang walang itong narinig, si Tadeo naman nang kanyang makausap ay masayang masaya dahil walang klase, si Isagani ay nagsabi na wala siyang alam at walang pakialam, tila naghugas kamay. Narinig rin niya si Isagani na nagtatalumpati sa kanyang mga kaklase hinggil sa pangyayari. Pinupuri niya ang sinuman gumawa ng mga iyon na siya naming ikinatakot ni Basilio para sa kanyang kaibigan. Pagdating niya sa bahay ni Makaraig ay may guwardiya sibil na nakabantay, hinuli siya ng mga ito kasama na si Makaraig na tila hindi nag-aalala sa pagkakadakip sa kanya.

Kabanata 27: ANG FRAILE AT ANG FILIPINO

Ipinatawag ni Padre Fernandez si Isagani sa kanyang tanggapan upang kausapin. Pinag-uusapan nila ang mga bagay na may kinalaman sa mga kabataang lumalaban sa mga frayle. Sa isang banda ay tila nagtatalo sila. Sinabi ni Isagani na ang mga prayle ang may kasalanan kung bakit naging ganoon ang pakikitungo ng mga ilang estudyante nila: nakangiti pagnakaharap, nangaalipusta pagnakatalikod ang mga pari. Nang tanungin ni Padre Fernandez si Isagani kung ano ang ibig nilang gawin ng mga estudyanteng Pilipino, ang isinagot ni Isagani ay ang tuparin nila ang kanilang mga sinumpaan. Naging napakatalim din ng mga salita ni Isagani nang sabihin niyang hinahadlangan ng mga prayle ang pag-aaral ng mga estudyante dahil hindi nila itinuturo ang nararapat bagkus ay itinuturo nila ay taliwas sa pagunlad.
Sinabi rin ni Isagani na kaya may mga taong walang karakter at moralidad ay dahil na rin sa kagagawan nilang mga prayle. Ginamit ni Padre Fernandez ang ‘pamahalaan’ bilang pananggalang nang kanyang maisip na natatalo na siya sa usapan. Sinabi niya na ang gobyerno ay maraming magandang plano para sa bayan ngunit hindi inaasahang nagkakaroon ng mga kalungkot-lungkot na resulta. Sinabi ni Isagani na ang mga prayle, pati ang gobyerno ay linilibak ang mga Indio at pinagkakaitan ng karapatan dahil sa kamangmangan.
Matapos ang usapan nila ay nagtungo si Isagani sa gobyerno sibil.


Kabanata 28: TATAKOT

Sa kabanatang ito ipinakita ang iba’t ibang reaksyon at pagtanggap ng lipunan sa pagkakadisubre ng mga paskin na nagdulot na napalaking tension. May mga nag-uudyok sa Kapitan Heneral na ipapatay ang mga estudyanteng nahuli at magpasimula ng mga kaguluhan upang mahuli at malinis ang mga Indio.
Sa kabanatang ito rin ay nakita si Quiroga na pinuntahan si Simoun, Don Custodio at Ben-zayb upang itaning kung dapat ba niya balutian ang kanyang basar dahil na rin nga sa tension sa lipunan nila.
Nang magkaroon ng konting kaguluhan sa simbahan ay inakala ng mga tao na sumiklab na ang rebolusyon na siyang lalong ikinatakot ng mga tao. Wala nang lumalabas ng bahay sa gabi at napakatahimik ng lugar.
Ipinakita rin dito ang pagkamatay ni Kaptian Tiago. Namatay siyang nakahawak sa bisig ng Padre Irene, na nagulat at nakaladkad ang katawan ng namatay. Dito rin sinabi na nakapiit si Tadeo at Isagani.


Kabanata 29: MGA HULING SALITA TUNGKOL KAY KAPITAN TIAGO

Si Padre Irene ang namahala sa mga pamana ni Kapitan Tiago. Bahagi ay mapupunta sa sa Sta Clara, Papa, Arsobispo at Korporasyong relihiyoso; 20 pesos ay mapupunta sa matrikula ng mga dukhang mag-aaral, at ang 25 pesos na binawi ni Kap. Tiago na para sana kay Basilio ay ibinalik ni Padre Irene at sasabihin sa kanya ito galing.
Pinagtalunan kung ang susuotin ba ay prak na sinasabing suot ni Kap. Tiago nang magpakita siya sa mga mongha, o isang abito ng Pransiskano na mungkahi ni Kapitan Tinong. Ngunit nanaig pa rin ang desisyon ni Padre Irene na damitan si Kap. Tiago ng kahit alin sa kanyang mga dating suot.
Napag-usapan din dito kung magsasabong ba si San Pedro at Kap. Tiago, at kung sino ang mananalo. Si Donya Patrocino naman inggit na inggit sa libing ni Kap. Tiago at tila nagnanais na mamatay na rin at magkaroon ng libing na higit pa sa naging libing para kay Kap. Tiago.

Kabanata 30: JULI

Naging malaking balita ang pagkakahuli kay Basilio at labis itong pinagalala ni Juli. Siya ay binabangungot sa kakaisip kay Basilio. Sa pagnanais niyang makalaya si Basilio ay naisip niya si Padre Camorra. Isang salita lamang ni Padre Camorra ay makakalabas ng kulungan si Basilio. Siya na lamang ang natira sa bilangguan dahil wala siyang tagapagtanggol at wala rin naman kamag-anak.
Ayaw pumunta ni Juli sa kumbento dahil natatakot siya kay Padre Camora ngunit pinilit siya ni Hermana Bali. Nang makapasok na sila sa kumbento, kinahapunan ay may nangyaring hindi maganda. May babaeng tumalon sa bintana at namatay at may babaeng nagtatakbong lumabas ng kumbento na tila wala na sa katinuan. Pinuntahan ni Tata Selo ang kumbento at hinahanap si Juli ngunit hind siya pinapasok at sa halip ay pinagtabuyan pa. Hinanap niya ang gobernadorsilyo, Juan de Paz at tinyente ngunit wala ang mga ito. Narinig sa bayan ang panaghoy ni Tata Selo at kinabukasan ay dinala niya ang kanyang itak at nilisan ang lungsod. (Upang sumapi sa mga tulisan)


Kabanata 31
Ang Mataas na Empleado

Ang nagkalat na balita sa mga peryodiko sa Pilipinas ay tungkol sa Europa, mga puri at bola sa predikador ng bansa at sa operatang Pranses kaya ilang bahagi lamang ng peryodiko ang nalaan tungkol sa mga nangyayari sa lalawigan. Nasali doon ang tungkol sa grupo ng mga tulisan na pinamumunuan ni Matanglawin. Nagkakaroon lang ng emphasis ang mga lalawigan kapag ang sinalakay ay isang kumbento o isang espanyol. Hindi napansin ang nangyari sa bayan ng Tiani, bulong-bulongan lamang ang nagkalat at hindi nila matukoy kung sino talaga ang babaeng nahulog sa tuktok ng kumbento. Ang tanging katiyakan sa mga balita ay ang pag-alis ni Padre Camorra sa kumbento at panandaliang pagtuloy sa Maynila.
Napalaya na ang mga estudyanteng nakulong. Gaya ng inaasahan unang napalabas si Makaraig, at si Isagani ang huli dahil isang lingo pa bago nakaluwas ang amain nitong si Padre Florentino. Ang tanging naiwan sa piitan ay si Basilio. Ipinagdiinan ng Kapitan Heneral na dapat ay may maiwan sa isa sa mga nakulong upang maisalba ang prestige at authority ng gobyerno, at hindi masabi ng iba na sobra-sobra ang pagpaparaya at ginawang ingaysa walang kuwentang bagay. Nagmungkahi si Pare Irene, na si Basilio ang maiwan dahil ito ay utusan at ulilang lubos na, at tiyakna walang maghahabol.
Binigyan ng katwiran ng Mataas na Empleado na si Basilio ay isang estudyante sa medisina, pinupuri ng mga guro, at mawawalan ng isang taon sa kanyang pag-aaral pag nagtagal pa sa piitan, patapos na din kasi ito sa kurso.
Matagal na pa lang may samaan ng loob ang Mataas na Empleado at Kapitan Heneral, kaya dagdag dahilan sa Kapitan Heneral na mas lalong pahirapan si Basilio dahil ito ay ipinilit ng mataas na empleado. Dahil ditto nagsisi ang Mataas na empleado sa pagtukoy kay Basilio at naawa siya sa bata dahil mas lalo itong didiinan ng Kapitan Heneral.
Sinabi ng Mataas na empleado na si Basilio nga daw ang pinakainosente sa lahat, hindi nga ito kasali sa mga estudyante na nagpulong-pulong sa pansiterya, at ang nahuli lang sa kanya na siyang nagdidiin na sala niya ay ang pagkakaroon ng mga bawal na libro. Ang mga librong tinutukoy ay tungkol sa medisina at ilang mga polyeta tungkol sa Pilipinas. Pero pinipilit pa rin ng Kapitan Heneral dahil isa daw itong magandang ehemplo at mas nakakatakot.
Nagpatuloy ang pagtatalo ng dalawa. Umabot sila sa usapin tungkol sa Espanya, na nangako ng hustisya at sisikaping idulot ang kagalingan sa Pilipinas. Sinabi ng Mataas na Empleado na hindi siya tulad ng mga alipin na walang boses at dignidad, ipaglalaban niya ang kung ano sa tingin niya ang tama. Na bago ang Espanya ay tao siya na may dignidad. Ang Espanya ay may dangal, mataas na prinsipyo at moralidad. Ok lang na mawala daw lahat huwag lang ang moralidad ng Espanya. Tinukoy din ng Mataas na Empleado na kung malalaman man ng Espanya ang pinaggagawa ng Kapitan Heneral, tiyak siya na ang mga alipin ang kakampihan dahil ito ang tama at makatarungan.
Tinanong ng Kapitan Heneral sa Mataas na Empleado kung kelan ang alis ng huling koreo sa araw na yun, at napayuko na lang ang Mataas na Empleado. Nilisan n Mataas na Empleado ang palasyo at sumakay sa karwahe. Sinabi niya sa kutsero na “pagdating ng araw na magdeklara kayo ng independensiya,” nagtaka ang kutsero sa sinabi nito, at tinuloy niya na “alalahanin ninyo na hindi nagkulang sa Espanya ng mga pusong tumitibok at lumalaban para sa inyong mga karapatan!”.
Nagbitiw ang Mataas na Empleado sa kanyang tungkulin. Ipinahayag niya ang pag-alis, sakay sa susunod na Koreo.

Kabanata 32
Mga Bunga ng Paskin

Pinauwi na ng mga ina ang kanilang mga anak na nag-aaral, para sa madibdibang bakasyon o pagsasaka sa kanilang lupain upang maiwas sa gulo na nangyari. Sa unibersidad naman ay maraming bumagsak at bihira ang pumasa sa mga eksamen at kurso. Si Pecson ay napatawang bobo na lamang at papasok nalang na kawani sa kahit sang hukuman. Ang paglalakwatsa naman ni Tadeo ay nagwakas at pinrangalan ang sarili sa pamamagitan ng pagsunog ng mga aklat. Si Juanito Pelaez naman ay binigyan ng almasen at pinamahala na sa negosyo ng ama. Si Makaraig ay naglakbay patungong Europa. Si Isagani ay pumasa sa asignatura ni Padre Fernandez at bumagsak naman sa iba. Samantalang si Sandoval ay hinilo ang tribunal sa kanyang mga talumpati.
Sa kabilang bahagi si Basilio ay hindi bumagsak at hindi pumasa, dahil ito ay namalagi pa rin sa piitan. Na kung saan kada tatlong araw ay iniinterogate, yun at yun pa rin ang mga itinatanong iba-ibang tao lamang ang nagtatanong. Ang tanging bumibisita sa kanya ay si Sinong, binalita nito sa kanya ang tungkol sa nangyari kay Juli.
Napabalita sa buong bayan ang ang malaking pagdiriwang na gagawin ni Simoun. Ito diumano ay dahil sa kanyang paggaling at pamamaalam sa bansang nagpalago sa kanyang kayaman. Kuro-kuro sa bayan na pinipilit ni Simoun ang Kapitan Heneral na manatili pa at humingi ng palugit sa hari, pero hindi siya pinapakinggan ng Kapitan Heneral. Hindi na masyadong nakikita si Simoun at malimit na itong makisalamuha at usap sa mga tao.
Sinabi nila na gugulatin na lang ang lahat sa pagdiriwang na gaganapin nito. Dahil sa walang sariling bahay si Simoun, gaganapin sa bahay ni Don Timoteo ang pagdiriwang. Napabalita na din ang magiging kasalan ng anak ni Don Timoteo na si Juanito kay Paulita Gomez. Marami ang nagsasabi na napakaswerte ni Don Timoteo, una ay nakabili daw ito ng bahay na mura, pangalawa ay nabenta niya ang kanyang mga yero sa magandang halaga, pangatlo ay nagging kasosyo si Simoun, at ang panghuli ay ang pagpapakasal ng kanyang anak sa isang mayamang eredera.
Nang maalala ni Simoun ang tungkol sa kasalan ni Juanito at Paulita, napaisip siya na diba daw si Isagani ang kasintahan ni Paulita, bakit biglang kay Juanito ito magpapakasal?Naisip niya na naging praktikal lang si Paulita. Bakit ba hindi niya pipiliin si Juanito, na ito ay mautak, bihasa, masaya, pilyo, anak ng mayamang negosyante, at isang mestisong espanyol kung ikukmpara kay Isagani na isang probinsyano na nangangarap sa kanyang gubat na tingib ng linta, nanggaling sa napag-aalinlangang pamilya, at may amain na klerigo na ayaw sa luho at sayawan na siyang gustong-gusto ng dalaga. Natural daw na pinili ni Paulita si Juanito, at ihinambing sa teorya ni Darwin na pinili ng babae ang lalaking higit na nababagay sa kanya at marunong makibagay kung saan namumuhay.
Lumipas na ang kuwaresma, semana santa, mga prusisyon, at mga seremonya. Ang tanging napabalita sa mga panahong ito ay ang pag-aalsa ng mga artilyero na hindi pinaalam ang dahilan. Giniba ang mga bahay na yari sa mahinang materyales. Buwan na ng Abril at nalimot na ang mga pangamba, ang tanging nasa isip ng mga tao ay ang malaking pagdiriwang na mangyayari. Ninong daw ang Kapitan Heneral at si Simoun ang mag-aayos at maghahanda nito. Pati nag daw ang mga maybahay ay inaaway ang kanilang mga bana, dahil pinipilit nito na makipagkaibigan kay Don Timoteo o kay Simoun upang maimbitahan sa naturang pagdiriwang.

Kabanata 33
Ang Huling Katwiran

Naging abala si Simoun sa pag-aayos ng kanyang mga alahas at armas. Sasabay na siya sa pag-alis ng Kapitan Heneral, na ayaw pahabain ang panunungkulan dahil natatakot sa sasabihin ng mga tao. Ayaw daw diumano magpaiwan ni Simoun dahil wala na ang suhay. Ibinilin niya sa kanyang tauhan na papasukin na lang ang binatang si Basilio dahil ito ay inaasahan niyang dumating.
Si Simoun ay lalong tumigas at lumungkot ang mukha, lumalim ang kunot sa pagitan ng kilay at palagi na lamang nakayuko. Naawa siya sa sarili niya, pero nung Makita niya si Basilio, mas higit pa pala itong nakakaawa, humpak na ang pisngi, gusot ang damit at gulo-gulo ang buhok. Para daw itong bangkay na nabuhay sa sindak.
Nagsalita si Basilio na siya ay isang masamang anak at kapatid, kailangan niyang gumanti, kahit na ibig sabihin nito ay krimen sa krimen, o dahas sa dahas. Utang niya diumano kay Simoun ang kanyang paglaya, at gusto niya ng makisapi para sa pagsiklab ng himagsikan.
Si Simoun pala nung mga panahong ito ay nawalan na ng pag-asa na ipagpatuloy ang himagsikan, pero dahil sa paglapit ni Basilio tila ito ay nabuhayan ng loob. Ayon sa kanya hindi pa huli ang lahat, maganda ang kombinasyon nilang dalawa dahil si Simoun ang mamahala sa itaas samantalang si Basilio naman sa ibaba. Pinakita ni Simoun ang isang napakagandang lampara at nilapag sa mesa, namangha si Basilio sa ganda nito. Sunod na binuksan ni Simoun ang aparador at kinuha ang isang bote. Nang mabasa ni Basilio ang nakasulat sa labas ng bote bigla itong napaurong at sinabing ang laman ng bote ay nitro glycerine. Kinuwento ni Simoun ang tungkol sa plano niya. Ilalagay niya ang Lampara sa gitana ng isang mesa na sinadya niya pa. Sa loob naman ng lampara nakalagay ang nitro glycerine. Ang bahay na gaganapan ng pagdiriwang ay nalagyan na ng maraming pulbura para walang maisasalba sa naturang pagsabog. Sinagot ni Basilio si Simoun na di na daw niya kailangan ang kanyang tulong kasi buo na ang kanyang plano. Tugon naman ni Simoun na may iba siyang misyon na ibibigay kay Basilio.
Sa pagputok ng lampara pumunta siya sa bodega ni Quiroga at kunin ang mga nakatagong mga armas dun. Si Basilio ang inatasan niyang mamuno sa pamimigay ng mga baril sa mga tao. Sinabi ni Simoun na isali at isama ang lahat ng kalalakihan, ang tatanggi ay papatayin, dahil magsusupling lang din ito ng duwag na lahi. Tinukoy niya din na sa pagputok ng lampara ay sabay na susugod pababa ng bundok ang grupo ni Tales. Kaya daw hindi nagtagumpay ang unang balak ng himagsikan sapagkat kulang daw ito ng pagpaplano at koordinasyon, pero ngayon na may tiyak na silang signus sa pagsimula ng himagsikan tiyak na ito ay magtatagumpay.

Kabanata 34
Ang Kasal

Hinanap sa kung saan-saan ni Basilio Isagani. Pinuntahan niya ito sa kanilang bahay pero hindi niya talaga ito Makita. Bigla niyang inimagine ang sarili kung ano ang magaganap at mararamdaman niya pagkatapos ng himagsikan. Magkakaroon daw sa wakes ng katarungan ang pagkamatay ng kanyang ina at kapatid. Ang higpit lamang na tugon ni Simuon sa kanya ay lumayo siya sa kalye Anloage. Hindi na tinukoy ni Simoun kung anong pagdiriwang at kung saan ito gaganapin, basta ang alam ni Basilio ito ay isang malaking pagdiriwang na gaganapin sa isa sa mga bahay sa kalye Anloage. Pumunta ni Basilio sa bahay ni Kapitan Tiago upang kumuha ng mga ilang gamit. Marami siyang karwahe na nakita na nakaprada sa kalye, at napansin niya ang bahay na puno ito ng mga palamuti at mga nakabitin na mga kung anu-ano at doon niya napagtanto na ang pagdiriwang na tinutukoy ni Simoun ay ang gaganapin sa dating bahay ni Kapitan Tiago. Biglang may dumaan na karwahe na sakay si Juanito Pelaez at isang babae na nakabelo. Ang pagdiriwang pala ay para sa pag-iisang dibdib ni Juanito kay Paulita Gomez? Biglang nalito si Basilio dahil sa kanyang pagkakaalam ay si Isagani ang kasintahan ng dalaga, naawa siya kay Isagani.
Napaisip na naman siya, na ano kaya siya kung hindi siya nabilanggo at nakilahok? Malamang ay nakapagtapos na siya ng medisina, nanggagamot na siya at malamang ay nag-asawa na din. Naalala niya si Juli, ang kawawang si Juli, biglang nagtiim ang kanyang bagang at napuno ng poot ang kanyang damdamin, dapat niya ding ipagtanggol ang nangyari sa kanyang kasintahan. Nakita niya si Sinong na nagmamaneobra ng karwahe na sakay si Simoun. Puno na ang bahay.
Ang pinakamapanpansin sa loob ng bahay ay ang pagkagalak ni Don Timoteo, feeling fulfilled diumano sa mga kaswertehan at karangyaan na nararanasan nito ngayon. Lahat ng gamit sa bahay ni Kapitan Tiago ay pinalatan, hindi na sana ginalaw ni Simoun ang mga litograpiya ng mga santo pero pilit itong pinapalitan ni Don Timoteo ng mga matitingkad na kulay ng kromo. Nilalait ni Don Timoteo ang gawa ng mga Pilipino dahil higit na maganda ang mga bagay na yari sa Europa.
Ang mesa na pinasadya ni Simoun ay wala sa loob ng bahay, ito ay nasa asotea at dito nakalaang uupo ang mga pinakamamalaking Diyoses ng bayan.

Kabanata 35
Ang Pagdiriwang

Unang dumating sa pagtitipon ang mga mababang bathala ng bayan. Nagsidatingan ang mga empleado ng gobyerno. Bati doon bati dito si Don Timoteo, may nagkomento na tuwang-tuwang daw nag matanda at para nang papet! Tsaka dumating ang magnobya. Sadyang mapansin na nasisikip na ang frak na suot ng pilyong si Juanito. Hindi na daw ito makapaghintay hanggang mamyang gabi at mapag-isa na ang dalawa. Napagod din si Don Timoteo sa kababati sa mga taong dumalo at ito ay naipin dahil hindi pa dumadating ang Kapitan Herenal. Dumating na ang matataas na Diyoses, sina Padre Irene, Padre Salvi, at iba pang mga pari. May pumansin sa mga kromong nilagay ni Don Timoteo, hindi daw ito nababagay at minamantsahan lamang ang mga dingding ng bahay. Nagalit ang Don, at minungkahing nanggaling sa iyon sa Europa, napakamahal, at walang mabibiling ganun sa Maynila. Natigil nalang si Don Timoteo nang dumating ang Kapitan Heneral, nataranta siya kung ano ang gagawin, kung siya ba ang unang kakamay o hihintayin niyang iabot ng Kapitan Heneral ang mga kamay nito sa kanya. Tinugtog ang Marcha Real. Malungkot ang Kapitan Heneral sapagkat ito ay aalis na. Napaisip siya sa pagpipilit ni Simoun na magtagal pa, pero sabi niya sa sarili na delikadesa muna bago ang lahat.
Nasa harap ng bahay ni Kapitan Tiago si Basilio, minamasdan ang mga taong pumapasok sa pagdiriwang, nagdalawang isip siya dahil sa dami ng madadamay na mga inosenteng buhay. Nakita niyang bumaba sa karwahe si Padre Salvi at Padre Irene, at naisip niya na pabayaang magbayad ang mga mabuti kasama ang mga makasalanan. Dumating si Simoun na hawak ang lampara, na sadyang napakaganda at kaayaaya, sumond dito ang pagdating ng Kapitan Heneral. Naawa ulit si Basilio at tinangkang pumasok sa bahay ngunit hindi siya pinapasok,dahil sa napakaaba ng kanyang bihis. Pinigilan siya at binalaan na tatawagin ang isang pares ng beterana, pag pinagpilitan niya pang pumasok sa pagdiriwang. Malugod na tinanggap an lampara na hawak ni Simoun, lahat ay manangha at pinuri ang lampara. Nasunod sa plano ito ay nilagay sa gitna ng mesa na pinsadya ni Simoun. Hinay-hinay na umalis si Simoun na hindi na napansin ng mga tao sa loob dahil sa pagkamangha sa lampara. Makaraan ang ilang minuto lumabas si Simoun na bahagyang namumutla. Parang tinutukoy nito na wala na itong magagawa dahil “tapos na ang pagtaya” o :”Alea Jecta Est”. Sa pagsakay niya sa karwahe ay sinabi niya na bilisan ang pagpunta sa Escolta. Dahil doon naisip ni Basilio ang kanyang kaligtasan, naglakad-takbo papalayo si Basilio sa bahay, nababangga ang sino mang makasalubong sa daan. Bigal siyang nabunggo kay Isagani at itoy niyaya niya papalayo sa bahay. Sinagot naman siya ni Isagani na bakit daw ito aalis, pag pinatagal niya mag-iiba na si Paulita bukas. Sinabi ni Basilio na may malaking sakuna ang darating, mamaya niya ikukuwento ang detalye, ang importante ay mapalayo sila sa bahay ni Kapitan Tiago. Pero pinagpilitan pa rin ni Isagani ang tumuloy sa pagdiriwang. Mabilis na umalis at naglakad papalayo si Basilio. Matapos nun, at napaisip si Isagani at napagtagpi-tagpi ang, mga sinabi ni Basilio. Nawala sa isip niya ang pag-aalinlangan, at selos, at tanging nasa isip niya ay ang maisalba ang buhay ng kanyang minamahal, si Paulita.
Sa loob pala ng pagdiriwang ay may isang papel ang pinasapasa na may nakasulat na “Mane thecel phares” at sa ilalim nito ang pangalan at lagda ng isang nagngangalang Juan Crisostomo Ibarra. Nagtanong ang Kapitan Heneral kung sino ito, at sinagot naman siya na ito nga ay matagal ng patay, isang pilibustero. Nagpatuloy ang kasiyahan. Napaisip si Don Custodio sa mensahe ng sulat, kamatayan ng lahat sa gabing ito? Bigla niyang nabitawan ang kanyang hawak na kubyertas, baka sila ay lalasunin sa pagkain.
Namatay ang ilaw ng lampara, nagkagulo at inutos ng Kapitan Heneral na itaas ang mitsa uoang magkailaw ulit. Ngunit biglang may taong kumuha sa lampara at dalian itong tumalon palabas ng bahay patungong ilog. Nagsigawan ang mga nakakita, at nagkagulo ulit dahil may magnanakaw daw! Hindi na nila ito nakilala dahil dalian itong tumalon sa ilog.

KABANATA 36
MGA KAGIPITAN NI BEN ZAYB

SI Ben Zayb ay dali-daling umuwi sa kanilang bahay at nagsulat ng ukol sa nangyari sa kasalan. Sa kanyang mabulaklak na salaysay ay kung anu-ano ang mga kasinungaling inilagay at ginawa. Ipinakita ang pagkabayani daw ng Kapitan Heneral at ang katapangan ni Padre Irene sapagkat ito ay dumaan sa ilalim ng mesa sa paghahabol sa nagnakaw ng lampara. Nagsulat, nagbura, nagdagdag at nagkinis si Ben Zayb upang lumabas na dakila ang kanyang sulatin at pawang katotohanan lamang. Kinabukasan sa kanyang pgakamangha ay ibinalik sa kanya ang kanyang lathala at hindi naimprinta sapagkat ayaw daw ng Kapitan Heneral na may lumabas na kahit anong balita ukol sa nangyari ng nakaraang gabi sa kasalan. Ito ay lubhang ikinalungkot ni Ben Zayb at ayon sa kanya maihahantulad daw ito sa pagpatay sa isang anak na maganda at matapang na dalaga! Ang gayong karaming paghihirap ay hindi pwedeng walang gantimpala sa Diyos kung kaya’t wala pang isang araw at mayroon na namang isang balita siyang tinanggap na pwedeng isulat at malathala! Ang balita : “Ang mga tulisan ay lumusob at nakakuha ng mahigit sa dalawang libong piso at sinugatan ang pari at dalawa pang alila. Ang kura ay nagkasira-sira ang kamay sa paggamit ng isang silya bilang pananggol!”. Ang itinala naman ni Ben Zayb ay “apatnapu o limampung tulisan sa paraang pataksil,l mga rebolber, itak, eskopeta, pistola, leong nananandata, silya, mga tatal, sinugatan ang walang kaawa-awa…sampung libong piso…”. Hindi pa nakontento si Ben Zayb sa narinig kung kaya’t pumunta sya sa pinangyarihan ng krimen at doon ay napag-alaman na si Padre Camorra ay nasugatan lamang ng munti sa kamay at isang bukol sa ulo, ang tulisan ay tatlo lamang at pawang itak ang ginamit, ang halagang ninakaw ay limampung piso! Ang mga tulisan ay nahuli at sinabi na ang may pakana ng lahat ay isang lalaking kamukha ni Simoun sa kanilang pagkakalarawan. Noong una ay hindi makapaniwala ang mga maykapangyarihan at mga pari subalit ng mapansing nawawala nga si Simoun ay naniwala na din at sya ay ipinahahanap sa mga guardia sibil.

v Makikita natin si Ben Zayb na isang walang kwentang tao at nagpapanggap na matalino subalit hindi naman. Ipinapahiwatig dito ni Rizal ang kamangmanagan at pagbabalatkayo ng mga Espanol noong panahon na iyon at dahil sa kanilang mabulaklak na pananalita ay napapaniwala ang mga indio. At makikita din natin na sa kabanatang ito unang nalaman ng mga maykapangyarihan na si Simoun ang ulo ng mga tulisan.



KABANATA 37
ANG HIWAGA

Ang lugar ay sa bahay ng pamilya Orenda, mayamang mag-aalahas. Narito ang ama ng tahanan na si Kapitan Toringgoy, ang totoong ngalan ay Domingo, ay kanyang asawang si Kapitana Loleng, ang kanilang mga anak na dalaga na sina Tinay, Sensia at Binday. Narito din sa kanilang tahanan ang kasintahan ni Sensia na si Momoy at si Isagani na dumalaw sa bahay na iyon. Ang pinakasentro sa mga tauhan ay si Chichoy na siyang pinapakinggan ng lahat sapagkat ikinukwento niya ang nangyari sa kasalan ng nakaraang gabi at kung sino ang may pakana ng lahat ng kaguluhan. Lahat ng tainga ay nakikinig sa kanya habang sinasabi nya ang sako-sakong pulbura na natagpuan sa buong bahay at mabuti na lamang at walang nanigarilyo kundi sabog sana ang buong bahay at patay ang lahat ng tao at mga bisita maging ang mga prayle at ang Kapitan Heneral. Sinabi din ni Chichoy na ang may kagagawan ng lahat ay walang iba kundi si Simoun na nagpapanggap na kaibigan ng Kapitan Heneral at ngayon ay pinaghahanap na siya ng kinauukulan. Hindi makapaniwala ang lahat ng nakarinig at si Kapitana loleng ay nag-alala sapagkat lahat daw ng kanilang pinautang ay nasa kasalang iyon at maging ang isa pa nilang bahay ay nasa tabi ng bahay na pinagdausan ng nasabing kasalan.


v Sa kabanatang ito ay makikita natin kung gaano kabilis lumaganap ang usapan sa buong bayan (gaya ng paglaganap ng usapan sa paghahanda ni Kapitan Tiago sa pagdating ni Ibarra sa Noli at sa mga usap-usapan sa pag-aaway ni Ibarra at Padre Damaso). Makikita din natin dito na may pagkatsismoso ang mga Pilipino at may iba na walang inisip kundi ang kanilang kayamanan. Dulot na din siguro ng kahirapan dati kung kaya’t sa oras na nagkaroon ng pera ay lubha ng kumakapit dito ang mga Pilipino.

KABANATA 38
KASAWIAN


Ipinakita sa kabanatang ito ang mag-amang Tales at Tano at ang kanyang lolo na si Tandang Selo. Si Kabesang Tales ay isa ng kilabot na tulisan at tinatawag ng Matanlawin. Si Tano ay isa ng Guardia Sibil at mas kilala sa ngalang Carolino at si Tandang Selo ay isa na ding tulisan. Makikita natin dito si Tano/Carolino at kasama pa ang ibang indiong guardia sibil na nagpapahirap sa mga bihag nilang pinaghihinalaang tulisan. Walang awa nilang pinapalakad sa ilalaim ng init ng araw ang mga ito ng walang saplot sa paa at uhaw na uhaw at di man lang maabutan ng tubig. Si Carolino sapagkat mabait ay pinagalitan ang kanyang kasamahang si Mautang sa paghahagupit sa mga bilanggo kapag natutumba at di na makayanang maglakad. Sinabi ni Carolino na maawa ito sapagkat tao din naman ang mga bilanggong iyon at katulad din nila, subalit hindi sya pinakinggan ni Mautang. Sa hindi inaasahang pagkakataon ay may mga tulisang lumusob sa kanilang paglalakbay sa gilid ng gubat na iyon at nagkaroon ng palitan ng putok, namatay si Mautang at iba pa nitong kasamang guardia sibil. Nang may isang tao silang nakita sa itaas ng bato sa bundok ay iniutos kay Carolino na ito ay barilin sapagkat tulisan din iyon. At ginawa nga ni Carolino. Nang matapos ang putukan, tinignan nila ang mga tulisang nagkamatay din at doon ay nakita ni Carolino ang isang mukhang hindi nya maaring kalimutan, at iyon ay walang iba kundi ang kanyang Lolo Selo. Siya ang nakapatay sa kanyang Lolo Selo. At si Tano ay parang nawalan ng lakas at imik.


v Makikita natin dito ang irony ng buhay nila Tandang Selo, Kabesang Tales at Tano. Sila ay nagkahiwa-hiwalay ng landas sapagkat sila ay napilitan. Ito ay hindi nila kagustuhan! Dahil sa paghihirap at kasamaang dinulot sa kanila ng mga prayle ay nawalan sila ng kabuhayan at nagkahiwa-hiwalay. Dahil dito ay napilitan silang maghigante sa kanilang sari-sariling paraan. At si Tano ay nagdurusa sa kanyang trabaho. Makikita din natin na sa kabanatang ito huling binanggit si Kabesang Tales at Carolino at sila ay nanatili pa ring tulisan at guardia sibil. Walang klarong paglalahad kung ano talaga ang nangyari sa kanila.


KABANATA 39
ANG PAGTATAPOS

Si Simoun ay sugatan at nanghihinang kumatok sa tahanan ni Padre Florentino, ang amain ni Isagani. Walang tanong-tanong ay buong pusong tinanggap ng indiong si Padre Florentino si Simoun at pinagyaman ang maysakit. Inisip na lamang nya na kaya ganoon si Simoun ay dahil umalis na ang kaibigan nitong Kapitan Heneral kung kaya’t hinahabol sya ng mga naiinggit sa kanyang kayamanan at yaong kinuhanan nya ng mga kayamanan. Nang araw ding iyon ay may dumating na sulat na nagsasabing may huhulihin silang tao sa bahay ni Padre Florentino buhay man o patay ay huhulihin nila ito. Sa pag-aakala ni Don Tiburcio de Espadana na noon ay nakikitira kay Padre Florentino na sya ang huhulihin at dahil kagagawan iyon ng kanyang asawa ay dali-dali syang nag-empake at umalis upang hindi abutan ng mga guardia sibil. Kahit anong paliwanag ni Padre Florentino na si Simoun ang pinatutungkulan ng sulat ay hindi naniwala si Don Tiburcio at umalis pa din ito. Samantala, hindi alam ni Padre Florention kung ano ang gagawin kay Simoun, patatakasin ba ito o ano, kung kaya’t sinabi niya kay Simoun ang ukol sa sulat at nagulat siya sapagkat ayaw ni Simoun na tumakas at ngumiti pa ito ng pauyam. Umalis ang pari at pagbalik ay napansing nahihirapan si Simoun kung kaya’t kanyang tinanong at sinabi nito na “Opo, konti lang po…ngunit sa loob ng ilang sandali ay matatapos na din ang paghihirap ko!” At nalaman ni Padre Florentino na uminom pala ng lason si Simoun. Mas nanaisin pa daw nitong mamatay kaysa mahuli ng buhay ninuman. Bago malagutan ng hininga si Simoun ay ipinagtapat niya kay Padre Florentino ang lahat ng kanyang lihim na siya si Crisostomo Ibarra na nagbagong anyo upang maghigante subalit siya ay nabigo. Ayon kay Pdre Florentino ang kanyang pagkabigo ay kagagawan ng Panginoon sapagkat hindi Nito nais ang paraan na pinili ni Simoun. Ang kailangan ng bayan ay magtiis at gumawa upang makamtam ang kanyang layunin at tanging pag-ibig lamang ang makapagliligtas. Sa pagtatapos ng kanilang usapan ay wala ng buhay si Simoun at itinapon na ni Padre Florentino ang baul ng kayamanan ni Simoun sa dagat Pasipiko.

v Sa katapusan makikita natin na inamin ni Simoun na sya ay nagkamali subalit pinanindigan pa din na dapat makamtam ng mga Pilipino ang kalayaan sa mapagparusang kamay ng mga Kastila. At hindi pinahintulot na sya ay mahuli ng buhay mas ninais pa niyang mamatay na lamang. Ipinakita din ang pagkakaiba ng kanilang pananaw ukol sa paghihiganti, Diyos, at sa mga paraan Nito. Nakita din natin ang kabutihan ng isangn paring indiyo at ang kasawian at katapusan ni Ibarra na nagpanggap na si Simoun.

Kundiman

Kundiman
Jose Rizal

Tunay ngayong umid yaring dila't puso
Sinta'y umiilag, tuwa'y lumalayo,
Bayan palibhasa'y lupig at sumuko
Sa kapabayaan ng nagturong puno.

Datapuwa't muling sisikat ang araw,
Pilit maliligtas ang inaping bayan,
Magbabalik mandin at muling iiral
Ang ngalang Tagalog sa sandaigdigan.

Ibubuhos namin ang dugo't babaha
Matubos nga lamang ang sa amang lupa
Habang di ninilang panahong tadhana,
Sinta'y tatahimik, iidlip ang nasa.

Ang Awit ni Maria Clara

Ang Awit ni Maria Clara
Jose Rizal

Walang kasintamis ang mga sandali sa sariling bayan,
Doon sa ang lahat ay pinagpapala ng halik ng araw,
May buhay na dulot ang mahinhing simoy na galing sa parang.
Pagsinta'y matimyas, at napakatamis ng kamatayan man.

Maapoy na halik, ang idinarampi ng labi ng ina
Paggising ng sanggol sa kanyang kandungan na walang balisa,
Pagkawit sa leeg ng bisig na sabik pa-uumaga na,
Matang manininging ay nangakangiti't pupos ng ligaya.

Mamatay ay langit kung dahil sa ating lupang tinubuan,
Doon sa ang lahat ay pinagpapala ng halik ng araw,
Ang mahinhing simoy ns galing sa bukid ay lubhang mapanglaw
Sa wala nang ina, wala nang tahana't walang nagmamahal

Huling Paalam

Huling Paalam

Salin ito ng huling sinulat ni Rizal nguni’t walang pamagat. Sinulat niya ito sa Fort Santiago, isinilid sa kusinilyang dealkohol, at ibinigay sa kapatid na si Trinidad nang huling dumalaw sa kaniya bago siya (Rizal) barilin.

Ang tulang kilala ngayon sa pamagat na “Ultimo Adios” o “Huling Paalam” ang likhang-guro o obra maestra ni Rizal. Ang orihinal sa kastila ay isinalin na sa mga pangunahing wika sa daigdif, tulad ng Ingles, Prances, Aleman, Italyano, Nippongo, Malyo, at marami pang iba, gayon din sa iba’t ibang wikain sa Pilipinas, tulad ng Tagalog , Ilokano, kapampangan, Pangasinan, Bikol, Sugbuhanion, Hiligaynon, at iba pa.

Maraming nagsalin ng tula sa Tagalog, nguni’t ang pinakakaraniwang bigkasin at siyang matatagpuan sa Luneta ay ang salin ni Jose Gatmaytan na matutunghayan dito. Ang kahuli-hulihang tulang ito ni Rizal ay tigib ng kalungkutan pagka’t maiiwan na niya ang kaniyang mga minamahal sa buhay at mawawalay na siya sa kaniyang bayan. Sa harap ng kamatayan, wala siyang hiniling para sa sarili; ang lahat ay para sa kapakanan ng kaniyang mga kababayan at ng kaniyang bayan.

Paalam na, sintang lupang tinubuan,
Bayang masagana sa init ng araw,
Edeng maligaya sa ami’y pumanaw
At perlas ng dagat sa dakong Silangan.

Inihahandog ko ng ganap na tuwa
Sa iyo yaring buhay na lanta na’t aba;
Naging dakila ma’y iaalay rin nga
Kung dahil sa iyong ikatitimawa.

Ang nanga sa digmaan dumog sa paglaban
Handog din sa iyo ang kanilang buhay,
Hirap ay di pansin at di gunamgunam
Ang pagkaparool o pagtagumpay.

Bibitaya’t madlang mabangis na sakit
O pakikibakang lubhang mapanganib,
Pawang titiisin kung ito ang nais
Ng baya’t tahanang pinakaiibig.

Ako’y mamamatay ngayong minamalas
Ang kulay ng langit na nanganganinag
Ibinababalang araw ay sisikat
Sa kabila niyang mapanglaw na ulap.

Kung dugo ang iyong kinakailangan
Sa ikadidilag ng iyong pagsilang,
Dugo ko’y ibubo’t sa isa man lamang
Nang gumigiti mong sinag ay kuminang.

Ang mga nasa ko, mulang magkaisip,
Magpahanggang ngayon maganap ang bait,
Ang ikaw’y makitnag hiyas na marikit
Ng dagat Silangan na nakaliligid.

Noo mo’y maningning at sa mga mata
Mapait na luha bakas ma’y wala na,
Wala ka ng poot, wala ng balisa,
Walang kadungua’t munti mang pangamba,

Sa sandaling buhay maalab kong nais
Ang kagalingan mo’t ang paiwang sulit
Ng kaluluwa king gayak ng aalis:
Ginhawa’y kamtan mo! Anong pagkarikit!

Nang maaba’t ikaw’y mapataas lamang,
Mamatay at upang mabigyan kang buihay,
Malibing sa lupang puspos ng karika’t
Sa silong ng iyong langit ay mahimlay.

Kung sa ibang araw ikaw’y may mapansin
Nipot na bulaklak sa aba kong libing,
Sa gitna ng mga damong masisinsin,
Hagka’t ang halik mo’y itaos sa akin.

Sa samyo ng iyong pagsuyong matamis,
Mataos na taghoy ng may sintang sibsib,
Bayang tumaggap noo ko ng init,
Na natatabunan ng lupang malamig.

Bayan mong ako’y malasin ng buwan
Sa liwang niyang hilano’t malamlam;
Bayan ihatid sa aking liwayway
Ang banaang niyang dagling napaparam.

Bayaang humalik ang simoy ng hangin;
Bayaang sa huning masaya’y awitin
Ng darapong ibon sa kurus ng libing
Ang buhay payapang ikinaaaliw.

Bayaang ang araw na lubhang maningas
Pawiin ang ulan, gawing pawang ulap,
Maging panganuring sa langit umakyat,
At ang aking daing ay mapakilangkap.

Bayaang ang aking maagang pagpanw,
Itangis ng isnag lubos na nagmamahal;
Kung may umalala sa akin ng dasal,
Ako’y iyo sanang idalangin naman.

Idalangin mo rin ang di nagkapalad,
Na nangamatay na’t yaong nanganhirap
sa daming pasakit, at ang lumalangap
naming mga ina luhang masaklap.

Idalangin sampo ng bawa’t ulila
at nangapipiit na tigib ng dusa;
idalangin mo ring ikaw’y matubos na
sa pagkaaping laong binata.

Kung nababalot na ang mga libingan
Ng sapot na itim ng gabing mapanglaw,
at wala ng tanod kundi pawing patay,
huwang gambalain ang katahimikan.

Pagpitagan mo ang hiwagang lihim,
at mapapakinggan ang tinig marahil,
ng isang saltero: Ito nga’y ako ring
inaawitanka ng aking paggiliw.

Kung ang libingan kong limot na ang madla
ay wala nang kurus at bato mang tanda
sa nangangabubukid ay ipaubayang
bungkali’t isabog ang natipong lupa.

Ang mga abo ko’y bago pailanglang
mauwi sa wala na pinaggalingan,
ay makalt munag parang kapupunanng
iyong alabok sa lupang tuntungan.

Sa gayo’y walaa ng anoman sa akin,
na limutin mo ma’t aking lilibutin
ang himpapawid mo kaparanga’t hangin
at ako sa iyo’y magiging taginting.

Bango, tinig, higing, awit na masaya
liwanag aat kulay na lugod ng mata’t
uulit-ulitin sa tuwi-tuwina.

Ako’y yayao na sa bayang payapa,
na walang alipi’t punoing mapang-aba,
doo’y di nanatay ang paniniwala
at ang naghahari Diyos na dakila.

Paalam anak, magulang, kapatid,
bahagi ng puso’t unang nakaniig,
ipagpasalamat ang aking pag-alis
sa buhay na itong lagi ng ligalig.

Paalam na liyag, tanging kaulayaw,
taga ibang lupang aking katuwaan,
paaalam sa inyo, mga minamahal;
mamatay ay ganap na katahimikan.

Ang Ligpit kong Tahanan

Ang Ligpit kong Tahanan
Jose Rizal

Sa tabi ng dagat na humahalik pa sa tiping buhangin,
Malapit sa paa ng bundok na pelus kung pagmamalasin,
Ang munti kong kubo'y doon itinirik, sa saganang lilim
Ng mga halamang nakikipaglaro sa ihip ng hangin.
Aking dinudulang sa katabing gubat na masalimisim
Ang katiwasayang panlunas sa hapong isip ko't damdamin.

Ang atip ng bubong ay hamak na pawid, sahig ay kawayan,
Magaspang na kahoy ang mga haligi, pingga at tahilan,
Sa kubo kong ito ay walang bahangin may kahalagahan,
Lalong mabuti pa ang doon humilig sa lunting damuhan
Na abot ng bulong at awit ng dagat sa dalampasigan.

Doon ay may batis na umaawit pa habang naglalagos
Sa mga batuhan, magmula sa gubat sa may dakong likod;
Batis ay nagsanga sa tulong ng isang magaspang na tungkod,
kung gabing tahimik ay may bulong siyang nakapag-aantok,
At kung araw naman, ang langit ay parang ibig na maabot.

Kung ang kalangita'y payapang-payapa, agos ay banayad,
Panay ang taginting ng kanyang gitarang hindi namamalas,
Pagbagsak ng ulan, ang tulin ng agos ay walang katulad,
Humahagunot pa sa nangaghambalang na batong malapad,
Sa di mapipigil na kanyang pagtakbong patungo sa dagat.

Palahaw ng aso at awit ng ibon, at sigaw ng kalaw,
Ang ingay na tanging siyang bumabasag sa katahimikan;
Doo'y di kilala ang tinig ng taong palalo't mayabang
Na susunu-sunod sa nasang guluhin ang aking isipan;
Ako'y naliligid ng katabing dagat at ng gubat lamang.

Ang dagat, ah, ito ay siya ngang lahat kung para sa akin,
Kung dumadaluhong mula sa di tanaw na mga pampangin,
Sa akin, ang kanyang ngiti kung pananalig ko'y parang
nagmamaliw,
At kung dapit-hapong ang pananalig ko'y parang nagmamaliw,
Siya ay may bulong na inihahatid sa akin ng hangin.

Pagdating ng gabi, dakilang palabas ng kahiwagaan,
Malaking liwanag ng mumunting kislap na hindi mabilang
Ang doon sa langit ay nakalaganap sa kaitaasan;
Habang dinadalit niyong mga alon ang saklap ng buhay,
Dalit na malabo pagka't nilulunod ang sariling ingay.

Isinasalaysay ang ayos ng mundo nang unang sumikat
Ang araw sa langit, at sila'y laruin ng kanyang liwanag;
Nang mula sa wala'y dami ng kinapal ang biglang kumalat
Sa kailaliman, at sa kapatagan, magpahanggang gubat,
Sa lahat ng dako na abot ng halik ng mayamang sinag.

Nguni't kung sa gabi'y magising ang hanging malikot, mailap,
At ang mga alon, sa galit na dala'y susugod, lulundag,
Mayrong mga siagaw na sa aking puso'y nagbibigay-sindak
, Mga tinig waring nagsisipagdasal, o nag sisiiyak,
Nagsisipanaghoy sa kailalimang kadilima'y ganap.

At saka uugong ang marahang taghoy na mula sa bundok,
Mga punungkahoy at ang mga damo'y nagsisipangatog,
Pati mga pastol ay nababalisa't pawang mga takot,
Sapagka't, anila, ang mga kalulwa'y noon sumisipot
At nag-aanyayang sa kanilang handa sila ay dumulog.

Gabi'y bumubulong sa gitna ng sindak at pagkaligalig,
At sa dagat nama'y bughaw't lunting apoy ang pasilip-silip;
Pag ngiti ng araw'y payapa na naman ang buong paligid,
At mula sa laot, yaong mangingisda ay napagigilid,
Sugod na ang lunday at ang mga alon ay nananahimik.

Ganyan ang buhay ko sa aking payapa't ligpit na tahanan;
Sa mundong nang dati ay kilala ako, ako'y pinapanaw,
Nasapit kong palad, sa ngayon ay aking binubulay-bulay;
Isang bato akong binalot ng lumot upanding matakpan
Sa mata ng mundo ang mga damdaming sa puso ay taglay.

Dahil sa naiwang mga minamahal, ako'y nangangamba,
Mga ngalan nila'y di ko nalilimot sa laot ng sigwa;
May nangagsilayo at mayroon namang nangagsipanaw na;
Nguni't sa lumipas kong hindi mapapaknit kahit agawin pa.

Kaibigan iyang sa lahat ng oras ay aking kapiling
Sa gitna ng lumbay ay nagpapasigla sa diwa't damdamin;
Sa gabing tahimik, siya'y nagtatanod at nananalangin,
Kasama-sama ko sa pagkakatapong malungkot isipan,
Upang kung manlaming ang pananalig ko ay papag-alabin.

Yaong pananalig na ibig ko sanang makitang kumislap
Sa dakilang araw ng pangingibabaw ng Isip sa lakas;
Kung makalipas na itong kamataya't labanang marahas,
Ay may ibang tinig, na lalong masigla at puspos ng galak,
Na siyang aawit ng pananangumpay ng matwid, sa lahat.

Aking natatanaw na namumula na ang magandang langit,
Gaya noong aking bukuin sa hagap ang una kong nais;
Aking nadarama ang dati ring hangin sa noong may pawis,
Nararamdam ko ang dati ring apoy na nagpapainit
Sa tinataglay kong dugong kabataang magulo ang isip.

Ang nilalanghap kong mga simoy dito'y nagdaan marahil
Sa mga ilugan at sa mga bukid niyong bayan namin;
Sa pagbalik nila ay kanila sanang ihatid sa akin
Ang buntong-hininga ng minamahal kong malayo sa piling,
Pahatid na mula sa pinagsanglaan ng unang paggiliw.

Kung aking mamasdan sa abuhing langit ang buwang marilag.
Nararamdaman kong ang sugat ng puso'y muling nagnanaknak;
Naaalaala ang sumpaan naming kami'y magtatapat,
Ang dalampasigan, ang bukid at saka arkong may bulaklak,
Ang buntong-hininga, ang pananahimik at ang piping galak.

Isang paruparong hanap ay bulaklak at saka liwanag,
Malalayong bayan ang lagi nang laman ng kanyang pangarap;
Musmos na musmos pa, tahana'y nilisa't ako ay lumayang,
Upang maglimayon, na ang diwa'y laya at walang bagabag - -
Ganyan ko ginugol ang mga pili kong panahon at oras.

At nang mapilitang ako ay bumalik sa dating tahanan,
Kagaya ng isang ibong nanghina na sa kapanahunan,
May nag bagong sigwang malakas, mabangis na parang
halimaw;
Ang mga pakpak ko'y nagkabali-bali't tahana'y pumanaw,
Ang aking tiwala'y ipinagkanulo't lahat na'y nagunaw.

Sa pagkakatapong malayo sa bayang pinakaiibig,
Ang hinaharap ko'y madilim na lubha't walang tatangkilik:
Pamuli na namang susungaw ang aking mga panaginip,
Tanging kayamanan ng kabuhayan kong sagana sa hapis;
Mga pananalig niyong kabataang matapat, malinis.

Dapwa't kung ikaw ma'y umaasa ngayong iyong makakamtan
Yaong gantimpalang hindi magmamaliw magpakailan man,
Hindi ka na paris ng dating magilas at buhay na buhay;
Sa hapis mong mukha'y may bakas na hindi mapagkakamalan
Yaong pananalig na dapat mahalin at ipagsanggalang.

At upang aliwin, handog mo sa aki'y mga panaginip,
Nagsaang panahon ng kabataan ko'y ipinasisilip;
Kaya nga salamat, O sigwang biyaya sa akin ng langit,
Alam mo ang oras na takdang pagpigil sa gala kong isip,
Upang ibalik mo sa pinanggalingang lupang iniibig.

Sa tabi ng dagat na humahalik pa sa tiping buhangin,
Malapit sa paa ng bundok na pelus kung pagmamalasin,
Aking nasumpungan ang isang tahanang sagana sa lilim,
Aking natuklasan sa katabing gubat na masalimsim
Ang katiwasayang panlunas sa hapong isip ko't damdamin.

To The Flowers Of Heidelberg

To The Flowers Of Heidelberg
Jose Rizal

Go to my country, go, foreign flowers,
Planted by the traveler on his way,
And there beneath that sky of blue
That over my beloved towers,
Speak for this traveler to say
What faith in his homeland he breathes to you.

Go and say. . . say that when the dawn
First drew your calyx open there
Beside the River Neckar chill,
You saw him standing by you, very still,
Reflecting on the primrose flush you wear.

Say that when the morning light
Her toll of perfume from you wrung,
While playfully she whispered, "How I love you!"
He too murmured here above you
Tender love songs in his native tongue.

That when the rising sun the height
Of Kainigsthul in early morn first spies,
And with its tepid light
Is pouring life in valley, wood, and grove,
He greets the sun as it begins to rise,
Which in his native land is blazing straight above.

And tell them of that day he staid
And plucked you from the border of the path,
Amid the ruins of the feudal castle,
By the River Neckar, and in the silvan shade.
Tell them what he told you
As tenderly he took
Your pliant leaves and pressed them in a book,
Where now its well worn pages close enfold you.

Carry, carry, flowers of Rhine,
Love to every love of mine,
Peace to my country and her fertile loam,
Virtue to her women, courage to her men,
Salute those darling ones again,
Who formed the sacred circle of our home.

And when you reach that shore,
Each kiss I press upon you now,
Deposit on the pinions of the wind,
And those I love and honor and adore
Will feel my kisses carried to their brow.

Ah, flowers, you may fare through,
Conserving still, perhaps, your native hue;
Yet, far from Fatherland, heroic loam
To which you owe your life,
The perfume will be gone from you;
For aroma is your soul; it cannot roam
Beyond the skies which saw it born, nor e'er forget

Education Gives Luster To The Motherland

Education Gives Luster To The Motherland
ni Jose Rizal

Wise education, vital breath
Inspires an enchanting virtue;
She puts the Country in the lofty seat
Of endless glory, of dazzling glow,
And just as the gentle aura's puff
Do brighten the perfumed flower's hue:
So education with a wise, guiding hand,
A benefactress, exalts the human band.

Man's placid repose and earthly life
To education he dedicates
Because of her, art and science are born
Man; and as from the high mount above
The pure rivulet flows, undulates,
So education beyond measure
Gives the Country tranquility secure.

Where wise education raises a throne
Sprightly youth are invigorated,
Who with firm stand error they subdue
And with noble ideas are exalted;
It breaks immortality's neck,
Contemptible crime before it is halted:
It humbles barbarous nations
And it makes of savages champions.

And like the spring that nourishes
The plants, the bushes of the meads,
She goes on spilling her placid wealth,
And with kind eagerness she constantly feeds,
The river banks through which she slips,
And to beautiful nature all she concedes,
So whoever procures education wise
Until the height of honor may rise.

From her lips the waters crystalline
Gush forth without end, of divine virtue,
And prudent doctrines of her faith
The forces weak of evil subdue,
That break apart like the whitish waves
That lash upon the motionless shoreline:
And to climb the heavenly ways the people
Do learn with her noble example.

In the wretched human beings' breast
The living flame of good she lights
The hands of criminal fierce she ties,
And fill the faithful hearts with delights,
Which seeks her secrets beneficient
And in the love for the good her breast she incites,
And it's th' education noble and pure
Of human life the balsam sure.

And like a rock that rises with pride
In the middle of the turbulent waves
When hurricane and fierce Notus roar
She disregards their fury and raves,
That weary of the horror great
So frightened calmly off they stave;
Such is one by wise education steered
He holds the Country's reins unconquered.

His achievements on sapphires are engraved;
The Country pays him a thousand honors;
For in the noble breasts of her sons
Virtue transplanted luxuriant flow'rs;
And in the love of good e'er disposed
Will see the lords and governors
The noble people with loyal venture
Christian education always procure.

And like the golden sun of the morn
Whose rays resplendent shedding gold,
And like fair aurora of gold and red
She overspreads her colors bold;
Such true education proudly gives
The pleasue of virtue to young and old
And she enlightens out Motherland dear
As she offers endless glow and luster.

Sa Kabataang Pilipino

Sa Kabataang Pilipino
ni Jose Rizal

Itaas ang iyong noong aliwalas
ngayon, Kabataan ng aking pangarap!
ang aking talino na tanging liwanag
ay pagitawin mo, Pag-asa ng Bukas!

Ikaw ay lumitaw, O Katalinuhan
magitang na diwang puno sa isipan
mga puso nami'y sa iyo'y naghihintay
at dalhin mo roon sa kaitaasan.

Bumaba kang taglay ang kagiliw-giliw
na mga silahis ng agham at sining
mga Kabataan, hayo na't lagutin
ang gapos ng iyong diwa at damdamin.

Masdan ang putong na lubhang makinang
sa gitna ng dilim ay matitigan
maalam na kamay, may dakilang alay
sa nagdurusa mong bayang minamahal.

Ikaw na may bagwis ng pakpak na nais
kagyat na lumipad sa tuktok ng langit
paghanapin mo ang malambing na tinig
doon sa Olimpo'y pawang nagsisikap.

Ikaw na ang himig ay lalong mairog
Tulad ni Pilomel na sa luha'y gamot
at mabisang lunas sa dusa't himuntok
ng puso at diwang sakbibi ng lungkot

Ikaw, na ang diwa'y makapangyarihan
matigas na bato'y mabibigyang-buhay
mapagbabago mo alaalang taglay
sa iyo'y nagiging walang kamatayan.

Ikaw, na may diwang inibig ni Apeles
sa wika inamo ni Pebong kay rikit
sa isang kaputol na lonang maliit
ginuhit ang ganda at kulay ng langit.

Humayo ka ngayon, papagningasin mo
ang alab ng iyong isip at talino
maganda mong ngala'y ikalat sa mundo
at ipagsigawan ang dangal ng tao.

Araw na dakila ng ligaya't galak
magsaya ka ngayon, mutyang Pilipinas
purihin ang bayang sa iyo'y lumingap
at siyang nag-akay sa mabuting palad.

Sa Aking Mga Kabata

Sa Aking Mga Kabata
ni Jose Rizal

Kapagka ang baya'y sadyang umiibig
Sa kanyang salitang kaloob ng langit,
Sanglang kalayaan nasa ring masapit
Katulad ng ibong nasa himpapawid.

Pagka't ang salita'y isang kahatulan
Sa bayan, sa nayo't mga kaharian,
At ang isang tao'y katulad, kabagay
Ng alin mang likha noong kalayaan.

Ang hindi magmahal sa kanyang salita
Mahigit sa hayop at malansang isda,
Kaya ang marapat pagyamaning kusa
Na tulad sa inang tunay na nagpala.

Ang wikang Tagalog tulad din sa Latin
Sa Ingles, Kastila at salitang anghel,
Sapagka't ang Poong maalam tumingin
Ang siyang naggawad, nagbigay sa atin.

Ang salita nati'y huwad din sa iba
Na may alfabeto at sariling letra,
Na kaya nawala'y dinatnan ng sigwa
Ang lunday sa lawa noong dakong una.


Our Mother Tongue
A poem originally in Tagalog written by Rizal when he was only eight years old

IF truly a people dearly love
The tongue to them by Heaven sent,
They'll surely yearn for liberty
Like a bird above in the firmament.

BECAUSE by its language one can judge
A town, a barrio, and kingdom;
And like any other created thing
Every human being loves his freedom.

ONE who doesn't love his native tongue,
Is worse than putrid fish and beast;
AND like a truly precious thing
It therefore deserves to be cherished.

THE Tagalog language's akin to Latin,
To English, Spanish, angelical tongue;
For God who knows how to look after us
This language He bestowed us upon.

AS others, our language is the same
With alphabet and letters of its own,
It was lost because a storm did destroy
On the lake the bangka 1 in years bygone.

The Indolence of the Filipinos

The Indolence of the Filipinos

English translation by Charles Derbyshire. The article by José Rizal, originally written in Spanish, was published in La Solidaridad in five installments,
from July 15 to September 15, 1890.



PART ONE: Doctor Sanciano, in his Progreso de Filipinas, has taken up this question, agitated, as he calls it, and relying upon facts and reports furnished by the very same Spanish authorities that ruled the Philippines has demonstrated that such indolence does not exist, and that all said about it does not deserve a reply or even passing choice.

Nevertheless as discussion of it has been continued, not only by government employees who make it responsible for their own shortcomings, not only by the friars who regard it as necessary in order that they may continue to represent themselves as indispensable, but also by serious and disinterested persons: and as evidence of greater or less weight may be adduced in opposition to that which Dr. Sanciano cites, it seems expedient to us to study this question thoroughly, without superciliousness or sensitiveness, without prejudice, without pessimism. As as we can only serve our country by telling the truth, however, bitter it be, just as flagrant and skillful negation cannot refute a real and positive fact, in spite of the brilliance of the arguments; as mere affirmation is not sufficient to create something possible, let us calmly examine the facts, using on our part all the impartiality of which a man is capable who is convinced that there is no redemption except upon solid bases of virtue.

The word indolence has been greatly misused in the sense of little love for work and lack of energy, while ridicule has concealed the misuse. This much-discussed question has met with the same fate as certain panaceas and specifics of the quacks who by ascribing to them impossible virtues have discredited them. In the Middle Ages, and even in some Catholic countries now, the devil is blamed for everything that superstitious folk cannot understand or the perversity of mankind is loath to confess. In the Philippines one's and another's faults, the shortcomings of one, the misdeeds of another, are attributed to indolence. And just as in the Middle Ages he who sought the explanation of phenomena outside of infernal influences was persecuted, so in the Philippines worse happens to him who seeks the origin of the trouble outside of accepted beliefs.

The consequence of this misuse is that there are some who are interested in stating it as a dogma and others in combating it as a ridiculous superstition, if not a punishable delusion. Yet it is not to be inferred from the misuse of a thing that it does not exist.

We think that there must be something behind all this outcry, for it is incredible that so many should err, among whom we have said there are a lot of serious and disinterested persons. Some act in bad faith, though levity, through levity, through want of sound judgment, through limitation in reasoning power, ignorance of the past, or other cause. Some repeat what they have heard, without examination or reflection; others speak through pessimism or are impelled by that human characteristic which paints as perfect everything that belongs to oneself and defective whatever belongs to another. But it cannot be denied that there are some who worship truth, or if not truth itself at least the semblance thereof which is truth in the mind of the crowd.

Examining well, then, all scenes and all the men that we have known from childhood; and the life of our country, we believe that indolence does exist there. The Filipinos, who can measure up with the most active peoples in the world, will doubtless not repudiate his admission, for it is true there one works and struggles against the climate, against nature and against men. But we must not take the exception for the general rule, and should rather seek the good of our country by stating what we believe to be true. We must confess that indolence does actually and positively exist there, only that, instead of holding it to be the cause of the backwardness and the trouble, we regard it as the effect of the trouble and the backwardness, by fostering the development of a lamentable predisposition.

Those who have as yet treated of indolence, with the exception of Dr. Sancianco, have been content to deny or affirm it. We know of no one who has studied its causes. Nevertheless, those who admit its existence and exaggerate it more or less have not therefore failed to advise remedies taken from here and there, from Java, from India, from other English or Dutch colonies, like the quack who saw a fever cured with a dozen sardines and afterwards always prescribed these fish at every rise in temperature that he discovered in his patient.

We shall proceed otherwise. Before proposing a remedy we shall examine the causes, and even though strictly speaking a predisposition is not a cause, let us, however, study at its true value this predisposition due to nature.

The predisposition exists? Why shouldn't it?

A hot climate requires of the individual quiet and rest, just as cold incites to labor and action. For this reason the Spaniard is more indolent than the Frenchman; the Frenchman more so than the German. The Europeans themselves who reproach the residents of the colonies so much (and I am not now speaking of the Spaniards but of the Germans and English themselves), how do they live in tropical countries? Surrounded by a numerous train of servants, never-going afoot but riding in a carriage, needing servants not only to take off their shoes for them but even to them! And yet they live and eat better, they work for themselves to get rich, with the hope of a future, free and respected, while the poor colonist, the indolent colonist, is badly nourished, has no hope, toils for others, and works under force and compulsion! Perhaps the reply to this will be that white men are not made to stand the severity of the climate. A mistake! A man can live in any climate, if he will only adapt himself to its requirements and conditions. What kills the European in hot countries is the abuse of liquors, the attempt to live according to the nature of his own country under another sky and another sun. We inhabitants of hot countries live will in northern Europe whenever we take the precautions of the people there do. Europeans can also stand the torrid zone, if only they would get rid of their prejudices.

The fact is that in tropical countries violent work is not a good thing as it is in cold countries, there it is death, destruction, annihilation. Nature knows this and like a just mother has therefore made the earth more fertile, more productive, as a compensation. An hour's work under that burning sun, in the midst of pernicious influences springing from nature in activity, is equal to a day's work in a temperate climate; it is, then, just that the earth yields a hundred fold! Moreover, do we not see the active European, who feels the fresh blood of spring boil in his veins, do we not see him abandon his labors, during the few days of his variable summer, close his office -- where the work is not violent and amounts for many to talking and gesticulating in the shade beside a lunch stand -- flee to watering places, sit in the cafes or stroll about. What wonder then that the inhabitant of tropical countries, worn out and with his blood thinned by the continuous and excessive heat is reduced to inaction? Who is the indolent one in the Manila offices? Is it the poor clerk who comes in at eight in the morning and leaves at one in the afternoon with only his parasol, who copies and writes and works for himself and for his chief, or is it the chief, who comes in a carriage at ten o'clock, leaves before twelve, reads his newspaper while smoking and with his feet cocked up on a chair or a table, or gossiping about all his friends? What is indolent, the native coadjutor, poorly paid and badly treated, who has to visit all the indigent sick living in the country, or the friar curate who gets fabulously rich, goes about in a carriage, eats and drinks well, and does not put himself to any trouble without collecting an excessive fee?

Without speaking further of the Europeans in what violent labor does the Chinaman engage in tropical countries, the industrious Chinaman, who flees from his own country driven by hunger and whose whole ambition is to amass a small fortune? With the exception of some porters, an occupation that the natives also follow, he nearly always engages in the trade, in commerce; so rarely does he take up agriculture that we do not know of a single case. The Chinaman who in other colonies cultivates the soil does so only for a certain number of years and then retires.

We find, then, the tendency to indolence very natural, and have to admit and bless it, for we cannot alter natural laws, and without it the race would have disappeared. l Man is not a brute, he is not a machine, his object is not merely to produce, in spite of the pretensions of some Christian whites who would make of the colored Christian a kind of motive power somewhat more intelligent and less costly than steam. Man's object is not to satisfy the passions of another man, his object is to seek happiness for himself and his kind by traveling along the road of progress and perfection.

The evil is not that indolence exists more or less latently but that it is fostered and magnified. Among men, as well as among nations, there exist no only, aptitudes but also tendencies good and evil. To foster the good ones and aid them, as well as correct the evil and repress them, would be the duty of society and government, if less noble thoughts did not occupy their attention. The evil is that the indolence in the Philippines is a magnified indolence, an indolence of the snowball type, if we may be permitted the expression, an evil that increases in direct proportion to the periods of time, and effect of misgovernment and of backwardness, as we have said, and not a cause thereof. Others will hold the contrary opinion, especially those who have a hand in the misgovernment, but we do not care; we have made an assertion and are going to prove it.



PART TWO: When in consequence of a long chronic illness the condition of the patient is examined, the question may arise whether the weakening of the fibers and the debility of the organs are the cause of the malady's continuing or the effect of the bad treatment that prolongs its action. The attending physician attributes the entire failure of his skill to the poor constitution of the patient, to the climate, to the surroundings, and so on. On the other hand, the patient attributes the aggravation of the evil to the system of treatment followed. Only the common crowd, the inquisitive populace, shakes its head and cannot reach a decision.

Something like this happens in the case of the Philippines. Instead of a physician, read government, that is friars, employees, etc. Instead of patient, Philippines; instead of malady, indolence.

And just as happens in similar cases when the patient gets worse, everybody loses his head, each one dodges the responsibility to place it upon somebody else, and instead of seeking the causes in order to combat the evil in them, devotes himself at best to attacking the symptoms; here a blood-letting, a tax; there a plaster, forced labor, further on a sedative, a trifling reform. Every new arrival proposes a new remedy; one, seasons of prayer, the relics of a saint, the viaticum, the friars; another shower-bath; still another, with pretensions to modern ideas, a transfusion of blood. "It's nothing, only the patient has eight million indolent red corpuscles; some few white corpuscles in the form of an agricultural colony will get us out of the trouble."

So, on all sides there are groans, gnawing of lips, clenching of fists, many hollow words, great ignorance, a deal of talk, a lot of fear. The patient is near his finish!

Yes, transfusion of blood, transfusion of blood! New life, new vitality! Yes, new white corpuscles that you are going to inject into its veins, the new white corpuscles that were a cancer in another organism will withstand all the depravity of the system, will have more stamina than all the degeneration, all the trouble in the principal organs. Be thankful if they do not become coagulations and produce gangrene, be thankful if they do not reproduce the cancer!

While the patient breathes, we must not lose hope, and however late we may be, a judicious examination is never superfluous; at least the cause of death may be known. We are not trying to put all the blame on the physician, and still less on the patient, for we have already spoken of a predisposition, in the absence of which the race would disappear, sacrificed to excessive labor in a tropical country.

Indolence in the Philippines is a chronic malady, but not a heredity one. The Filipinos have not always been what they are, witnesses whereto are all the historians of the first years after the discovery of the Islands.

Before the arrival of the Europeans, the Malayan Filipinos carried on an active trade, no only among themselves but also with all the neighboring countries. A Chinese manuscript of the 13th century, translated by Dr. Hirth (Globus, September, 1889), which we will take up at another time, speaks of China's relations with the islands, relations purely commercial, which mention is made of the activity and honesty of the traders of Luzon, who took the Chinese products and distributed them throughout all the islands, for the merchandise that the Chinaman did not remember to have given them. The products which they in exchange exported from the islands were crude wax, cotton, pearls, tortoise shell, betel-nuts, dry goods, etc.

The first thing noticed by Pigafetta who came with Magellan in 1521, on arriving at the first island of the Philippines, Samar, was the courtesy and kindness of the inhabitants and their commerce. "To honor our captain," he says, "they conducted him to their boats where they had their merchandise, which consisted of cloves, cinnamon, pepper, nutmegs, mace, gold and other things; and they made us understand by gestures that such articles were to be found in the islands to which we were going."

Further on he speaks of the vessels and utensils of solid gold that he found in Butuan where the people worked in mines. He describes the silk dresses, the daggers with long gold hilts and scabbards of carved wood, the gold sets of teeth, etc. Among cereals and fruits he mentions rice, millet, oranges, lemons, panicum, etc.

That the islands maintained relations with neighboring countries and even with distant ones is proven by the ships from Siam, laden with gold and slaves, that Magellan found in Cebu. These ships paid certain duties to the king of the island. In the same year, 1521, the survivors of Magellan's expedition met the son of the Rajah of Luzon, who, as captain-general of the Sultan of Borneo and admiral of his fleet, had conquered for him the great city of Lave (Sarawak ?). Might this captain, who was greatly feared by all his foes, have been the Rajah Matanda whom the Spaniards afterwards encountered in Tondo in 1570?

In 1539 the warriors of Luzon took part in the formidable contests of Sumatra, and under the orders of Angi Sity Timor, Rajah of Batta, conquered and overthrew the terrible Alzadin, Sultan of Atchin, renowned in the historical annals of the Far East. (Marseen, History of Sumatra, chapter 20)

At that time, that sea where float the islands like a set of emeralds on a paten of bright glass, that sea was everywhere traversed by junks, paraus, barangays, vintas, vessels swift as shuttles so large that they could maintain a hundred rowers on a side (Morga); that sea bore everywhere commerce, industry, agriculture, by the force of the oars moved to the sound of warlike songs of the genealogies and achievements of the Philippine divinities. (Colin, Chapter 15)

Wealth abounded in the islands. Pigafetta tells us of the abundance of foodstuffs in Pragua and of its inhabitants, who nearly all tilled their own fields. At this island the survivors of Magellan's expedition were well received and provisioned. A little later, these same survivors captured a vessel, plundered and sacked it and took prisoner in it the chief of the Island of Paragua with his son and brother.

In this same vessel they captured bronze lombards, and this is the first mention of artillery of the Filipino, for these lombards were useful to the chief of Paragua against the savages of the interior.

They let him ransom himself within seven days, demanding 400 measures (cavanes ?) of rice, 20 pigs, 20 goats, and 450 chickens. This is the first act of piracy recorded in Philippine history. The chief of Paragua paid everything, and moreover, voluntarily added coconuts, bananas, and sugar-cane jars filled with palm wine. When Caesar was taken prisoner by the corsairs and required to pay twenty-five talents ransom, he replied, "I'll give you fifty, but later I'll have you crucified!" The chief of Paragua was more generous: he forgot. His conduct, while it may reveal weakness, also demonstrates that the islands ere abundantly provisioned. This chief was named Tuan Mahamud; his brother, Guantil, and his son, Tuan Mahamud. (Martin Mendez, Purser of the ship Victoria: Archivo de Indias.)

A very extraordinary thing, and one that shows the facility with which the natives learned Spanish, is that fifty years before the arrival of the Spaniards in Luzon, in that very year 1521, when they first came to the islands, there were already natives of Luzon who understood Castilian. In the treaties of peace that the survivors of Magellan's expedition made with the chief of Paragua, when the servant-interpreter died they communicated with one another through a Moro who had been captured in the island of the King of Luzon and who understood some Spanish (Martin Mendez; op cit.) Where did this extemporaneous interpreter learn Castilian? In the Moluccas? In Malacca, with the Portuguese? Spaniards did not reach Luzon until 1571.

Legazpi's expedition met in Butuan various traders of Luzon with their boats laden with iron, cloths, porcelain, etc. (Gaspar de San Agustin) plenty of provisions, activity, trade, movement in all the southern islands.

They arrived at the Island of Cebu, "abounding in provisions, with mines and washings of gold, and peopled with natives, "as Morga says: "very populous, and at a port frequented by many ships that came from the islands and kingdoms near India," as Colin says: and even though they were peacefully received discord soon arose. The city was taken by force and burned. The first destroyed the food supplies and naturally famine broke out in that town of a hundred thousand people, as the historians say, and among the members of the expedition, but the neighboring islands quickly relieved the need, thanks to the abundance they enjoyed.

All the histories of those first years, in short, abound in long accounts about the industry and agriculture of the natives; mines, gold-washings, looms, farms, barter, naval construction, raising of poultry and stock, weaving of silk and cotton, distilleries, manufactures of arms, pearl fisheries, the civet industry, the horn and hide industry, etc., are things encountered at every step, and considering the time and the conditions in the islands, prove that there was life, there was activity, there was movement.

And if this, which is deduction, does not convince any minds imbued with unfair prejudices perhaps, of some avail may be the testimony of the oft-quoted Dr. Morga, who was Lieutenant-Governor of Manila for seven years and after rendering great service in the Archipelago was appointed criminal judge of the Audiencia of Mexico and Counselor of the Inquisition. His testimony, we say, is highly credible, not only because all his contemporaries have spoken of him in terms that border on veneration but also because his work, from which we take these citations, is written with great circumspection and care, as well with reference to the authorities in the Philippines as to the errors they committed. "The natives," says Morga, in Chapter Seven, speaking of the occupations of the Chinese, "are very far from exercising those trade and have forgotten much about farming, raising poultry, stock and cotton, and weaving cloth. As they used to do in their Paganism and for a long time after the country was conquered."

The whole Chapter 8 of his work deals with this moribund activity, this much forgotten industry, and yet in spite of that, how long is his eighth chapter!

And not only Morga, not also Chirinco, Colin, Argensola, Gaspar de San Agustin and others agree to this matter, but modern travelers, after two hundred and fifty years, examining the decadence and misery, assert the same thing. Dr. Hans Meyer, when he saw the tribes not subdued cultivating beautiful fields and working energetically, asked if they would not become indolent when they in turn should accept Christianity and a paternal government.

Accordingly, the Filipinos in spite of the climate, in spite of their few needs (they were less then than now), were not the indolent creatures of our time, and, as we shall see later on, their ethics and their mode of life were not what is not complacently attributed to them.

How then, and in what way, was that active and enterprising infidel native of ancient times converted into the lazy and indolent Christian, as our contemporary writers say?

We have already spoken of the more or less latent predisposition which exists in the Philippines toward indolence, and which must exist everywhere, in the whole world, in all men, because we all hate work more or less, as it may be more or less hard, more ore less unproductive. The dolce far niente of the Italian, the rascarse la barriga of the Spaniard, the supreme aspiration of the bourgeois to live on his income in peace and tranquility, attest this.

What causes operated to awake this terrible predisposition from its lethargy? How is it that the Filipino people, so fond of its customs as to border on routine, has given up its ancient habits of work, of trade, of navigation, etc., even to the extent of completely forgetting its past?



PART THREE: A fatal combination of circumstances, some independent of the will in spite of men's efforts, others in offspring of stupidity and ignorance, others the inevitable corollaries of false principles, and still others the result of more or less base passions, has induced the decline of labor, an evil which instead of being remedies by prudence, mature reflection and recognition of the mistakes made, through a deplorable policy, through regrettable blindness and obstinacy, has gone from bad to worse until it has reached the condition in which we now see it.

First came the wars, the internal disorders which the new change of affairs naturally brought with it. It was necessary to subject the people either by cajolery or force; there were fights, there was slaughter; those who had submitted peacefully seemed to repent of it; insurrections were suspected, and some occurred; naturally there were executions, and many capable laborers perished. Add to this condition of disorder the invasion of Li-Mahong; add continual wars into which the inhabitants of the Philippines were pledged to maintain the honor of Spain, to extend the sway of her flag in Borneo, in the Moluccas and in Indo-China; to repel the Dutch foe; costly wars, fruitless expeditions, in which each time thousands and thousands of native archers and rowers were recorded to have embarked, but whether they returned to their homes was never stated. Like the tribute that once upon a time Greece sent to the Minotaur of Crete, the Philippine youth embarked for the expedition, saying goodbye to their country forever; on their horizon were the stormy sea, the interminable wars, the rash expeditions. Wherefore, Gaspar de San Agustin says: "Although anciently there were in this town of Dumangas many people, in the course of time they have very greatly diminished because the natives are the best sailors and most skillful rowers on the whole coast, and so the governors in the port of Iloilo take most of the people from this town for the ships that they send abroad . . . When the Spaniards reached this island (Panay) it is said that there were on it more than fifty thousand families; but these diminished greatly . . . and at present they may amount to some fourteen thousand tributaries." From fifty thousand families to fourteen thousand tributaries in little over half a century!

We would never get through, had we to quote all the evidence of the authors regarding the frightful diminution of the inhabitants of the Philippines in the first years after the discovery. In the time of their first bishop, that is, ten years after Legazpi. Philip II said that they had been reduced to less than two-thirds.

Add to these fatal expeditions that wasted all the moral and material energies of the country, the frightful inroads of the terrible pirates from the south, instigated and encouraged by the government, first in order to get a complaint and afterwards disarm the islands subjected to it, inroads that reached the very shores of Manila, even Malate itself, and during which were sen to set out for captivity and slavery, in the baleful glow of burning villages, strings of wretches who had been unable to defend themselves, leaving behind them the ashes of their homes and the corpses of their parents and children. Morga, who recounts the first piratical invasion, says: "The boldness of these people of Mindanao did great damage to the Visayan Island, as much by what they did in them as by the fear and fright which the native acquired, because the latter were in the power of the Spaniards who held them subject and tributary and unarmed, in such manner that they did not protect them from their enemies or leave the means with which to defend themselves, AS THEY DID WHEN THERE WERE NO SPANIARDS IN THE COUNTRY." These piratical attacks continually reduce the number of the inhabitants of the Philippines, since the independent Malays were especially notorious for their atrocities and murders, sometimes because they believed that to preserve their independence it was necessary to weaken the Spaniard by reducing the number of his subjects, sometimes because a greater hatred and a deeper resentment inspired them against the Christian Filipino who, being of their own race, served the stranger in order to deprive them of their precious liberty. These expeditions lasted about three centuries, being repeated five and ten times a year, and each expedition cost the island over eight hundred prisoners.

"With the invasions of the pirates from Sulu and Mindanao," says Padre Gaspar de San Agustin, (the island of Bantayan, near Cebu) "has greatly reduced, because they easily captured the people there, since the latter had no place to fortify themselves and were far from help from Cebu. The hostile Sulus did great damage in this island in 1608, leaving it almost depopulated." (Page 380)

These rough attacks, coming from without, produced a counter effect in the interior, which, carried out medical comparisons was like a purge or diet in an individual who has just lost a great deal of blood. In order to make headway against so many calamities, to secure their sovereignty and take the offensive in these disastrous contests, to isolate the warlike Sulus from their neighbors in the south, to care for the needs of the empire of the Indies (for one of the reasons why the Philippines were kept, as contemporary documents prove, ws their strategic position between New Spain and the Indies), to wrest from the Dutch their growing colonies of the Molluccas and get red of some troublesome neighbors, to maintain, in short, the trade of China and New Spain, it was necessary to construct new and large ships which, as we have seen, costly as they were to the country for their equipment and the rowers they required, were not less so because of the manner in which they were constructed. Padre Fernando de lost Rios Coronel, who fought in these wards and later turned priest, speaking of these King's ships, said, "As they were so large, the timber needed was scarcely to be found in the forests (of the Philippines?), and thus it was necessary to seek it with great difficulty in the most remote of them, where, once found, in order to haul and convey it to the shipyard the towns of the surrounding country had to be depopulated of natives, who get it out with immense labor, damage, and cost to them. The natives furnished the masts for a galleon, according to the assertion of the Franciscans, and I heard the governor of the province where they were cut, which is Laguna de Bay, say that to haul them seven leagues over very broken mountains 6,000 natives were engaged three months, without furnishing them food, which the wretched native had to seek for himself!"

And Gaspar de San Agustin says: "In these times (1690), Bacolor has not the people that it had in the past because of the uprising in that province when Don Sabiniano Manrique de Lara was Governor of these islands and because of the continual labor of cutting timber for his Majesty's shipyards, which hinders them from cultivating the very fertile plain they have.

If this is not sufficient to explain the depopulation of the islands and the abandonment of industry, agriculture and commerce, then add "the natives who were executed, those who left their wives and children and fled in disgust to the mountains, those who were sold into slavery to pay the taxes levied upon them," as Fernando de los Rios Coronel says; add to all this what Philip II said in reprimanding Bishop Salazar about "natives sold to some encomenderos to others, those flogged to death, the women who are crushed to death by their heavy burdens, those who sleep in the fields and bear and nurse their children and die bitten by poisonous vermin, the many who are executed and left to die of hunger and those who eat poisonous herbs . . . and the mothers who kill their children in bearing them," and you will understand how in less than thirty years the population of the Philippines was reduced one-third. We are not saying this: it was said by Gaspar de San Agustin, the preeminently anti-Filipino Augustinian, and he confirms it throughout the rest of his work by speaking every moment of the state of neglect in which lay the farms and field once so flourishing and so well cultivated, the town thinned that had formerly been inhabited by many leading families!

How is it strange, then, that discouragement may have been infused into the spirit of the inhabitants of the Philippines, when in the midst of so many calamities they did not know whether they would see sprout the seed they were planting, whether their field was going to be their grave or their crop would go to feed their executioner? What is there strange in it, when we see the pious but impotent friars of that time trying to free their poor parishioners from the tyranny of the encomenderos by advising them to stop work in the mines, to abandon their commerce, to break up their looms, pointing out to them heaven for their whole hope, preparing them for death as their only consolation?

Man works for an object. Remove the object and you reduce him to inaction. The most active man in the world will fold his arms from the instant he understands that it is madness to bestir himself, that this work will be the cause of his trouble, that for him it will be the cause of vexations at home and of the pirate's greed abroad. It seems that these thoughts have never entered the minds of those who cry out against the indolence of the Filipinos.

Even were the Filipino not a man like the rest, even were we to suppose that zeal in him for work was as essential as the movement of a wheel caught in the gearing of others in motion; even were we to deny him foresight and the judgment that the past and present form, there would still be left us another reason to explain the attack of the evil. The abandonment of the fields by their cultivators, whom the wars and piratical attacks dragged from their homes was sufficient to reduce to nothing the hard labor of so many generations. In the Philippines abandon for a year the land most beautifully tended and you will see how you will have to begin all over again: the rain will wipe out the furrows, the floods will drown the seeds, pants and bushes will grow up everywhere, and on seeing so much useless labor the hand will drop the hoe, the laborer will desert his plow. Isn't there left the fine life of the pirate?

Thus is understood that sad discouragement which we find in the friar writers of the 17th century, speaking of once very fertile plains submerged, of provinces and towns depopulate, of leading families exterminated. These pages resemble a sad and monotonous scene in the night after a lively day. Of Cagayan, Padre Agustin speaks with mournful brevity: "A great deal of cotton, of which they made good cloth that the Chinese and Japanese every year bought and carried away." In the historian's time, the industry and the trade had come to an end.

It seems that there are causes more than sufficient to breed indolence in the midst of a beehive. Thus is explained why, after thirty-two years of the system, the circumspect and prudent Morga said that the natives have forgotten much about farming, raising poultry, stock and cotton and weaving cloth, as they used to do in their paganism and for a long time after the country had been conquered!"

Still they struggled a long time against indolence, yes: but their enemies were so numerous that at last they gave up!

PART FOUR: We recognize the causes that awoke the predisposition and provoked the evil: now let us see what foster and sustain it. In this connection government and governed have to bow our heads and say: "We deserve our fate."

We have already truly said that when a house becomes disturbed and disordered, we should not accuse the youngest child or the servants, but the head of it, especially if his authority is unlimited. He who does not act freely is not responsible for his actions; and the Filipino people, not being master of its liberty, is not responsible for either its misfortunes or its woes. We say this, it is true, but, as well as seen later on, we also have a large part in the continuation of such a disorder.

The following other causes contributed to foster the evil and aggravate it; the constantly lessening encouragement that labor has met with in the Philippines. Fearing to have the Filipinos deal frequently with other individuals of their own race, who were free and independent, as the Borneans, the Siamese, the Cambodians, and the Japanese, people who in their customs and feeling differ greatly from the Chinese, the government acted toward these others with great mistrust and great severity, as Morga testifies in the last pages of his work, until they finally ceased to come to the country. In fact, it seems that once an uprising planned by he Borneans was suspected: we say; suspected, for there was not even an attempt, although there were many executions. And as thse nations wee the very ones that consumed Philippine products, when all communication with them had been cut off, consumption of these products also ceased. The only two countries with which the Philippines continued to have relations were China and Mexico, or New Spain, and from this trade only China and a few private individuals in Manila got any benefit. In fact, the Celestial Empire sent her junks laden with merchandise, that merchandise which shut down the factories of Seville and ruined the Spanish industry, and returned laden in exchange with the silver that was every year sent from Mexico. Nothing from the Philippines at that time went to China, not even gold, for in those years the Chinese trades would accept no payment but silver coin. To Mexico went a little more: some cloth and dry goods which the encomenderos took by force or bought from the natives at a paltry; price, wax, amber, gold, civet, etc; but nothing more, and not even in great quantity, as is stated by Admiral Don Jeronimo de Benelos y Carrilo, when he begged the King that "the inhabitants of the Manilas be permitted (1) to load as many ships as they could with native products, such as wax, gold, perfumes, ivory, cotton cloths, which they would have to buy from the natives of the country. . . Thus friendship of these peoples would be gained, they would furnish New Spain with their merchandise and the money that is brought to Manila would not leave this place."

The coastwise trade, so active in other times, had to die out, thanks to the piratical attacks of the Malays of the south; and trade in the interior of the islands almost entirely disappeared, owing to restrictions, passports and other administrative requirements.

Of no little importance were the hindrance and obstacles that from the beginning were thrown in the farmer's way by the rules, who were influenced by childish fear and saw everywhere signs of conspiracies and uprisings. The natives were not allowed to go to their labors, that is, their farms, without permission of the governor, or of his agents and officers, and even of the priests as Morga says. Those who know the administrative slackness and confusion in a country where the officials work scarcely two hours a day; those who know the cost of going to and returning form the capital to the little tyrants will well understand how with this crude arrangement it is possible to have the most absurd agriculture. True it is that for sometime this absurdity which would be ludicrous had it not been so serious, had disappeared; but even if the words have gone out of use other facts and other provisions have replaced them. The Moro pirate has disappeared but there remains the outlaw who infests the fields and waylays the farmer to hold him for ransom. Now then, the government, which has a constant fear of the people, denies to the farmers even the use of a shotgun, or if it does allow it does so very grudgingly and withdraws it at pleasure; whence it results with the laborer, who, thanks to his means of defense, plants his crops and invests his meager fortune in the furrows that he has so laboriously opened, that when his crop matures it occurs to the government, which is impotent to suppress brigandage, to deprive him of his weapon; and then, without defense and without security, he is reduced to inaction and abandons his field, his work, and takes to gambling as the best means of securing a livelihood. The green cloth is under the protection of the government, it is safer! A mournful counselor is fear, for it not only causes weakness but also in casting aside the weapons, strengthens the very persecutor!

The sordid return the native gets from his work has the effect of discouraging him. We know from history that the encomenderos, after reducing many to slavery and forcing them to work for their benefit, made others give up their merchandise for a trife or nothing at all, or cheated them with the measures.

Speaking of Ipion, in Panay, Padre Gaspar de San Agustin says: "It was in ancient times very rich in gold . . . but provoked by he annoyances they suffered from some governors they have ceased to get it out, preferring to live in poverty than to suffer such hardships." (page 378) Further on, speaking of other towns, he says: "Boaded by ill treatment of the encomenderos who in administering justice have treated the natives as thier slaves and not as their children, and have only looked after their own interests at the expense of the wretched fortunes and lives of their charges. . . (Page 422) Further on, "In Leyte, they tried to kill an encomendero of the town of Dagami on account of the great hardships he made them suffer by exacting tribute of wax from them with a steelyard which he had made twice as long as others. . ."

This state of affairs lasted a long time and still lasts, in spite of the fact that the breed of encomenderos has become extinct. A term passes away but the evil and the passions engendered do not pass away so long as reforms are devoted solely to changing the names.

The wars with the Dutch, the inroads and piratical attacks of the people of Sulu land Mindanao disappeared; the people have been transformed; new towns have grown up while others have become impoverished; but the frauds subsisted as much as or worse than they did in those early years. We will not cite our own experiences for aside from the fact that we do not know which to select, critical persons may reproach us with partiality; neither will we cite those of other Filipinos who write in the newspapers, but we shall confine ourselves to translating the words of a modern French traveler who as in the Philippines for a long time.

"The good curate," he says with reference to the rosy picture a friar had given him of the Philippines, "had not told me about the governor, the foremost official of the district, who was too much taken up with the ideal of getting rich to have time to tyrannize over his docile subjects; the governor, charged with ruling the country and collecting the various taxes in the government's name, devoted himself almost wholly to trade; in his hands the high and noble functions he performs are nothing more than instruments of gain. He monopolizes all the business and instead of developing on his part the love of work, instead of stimulating the too natural indolence of the natives, he with abuse of his powers thinks only of destroying all competition that may trouble him or attempts to participate in his profits. It maters little to him that the country is impoverished, without cultivation, without commerce, without industry, just so the governor is quickly enriched."

Yet the traveler has been unfair in picking out the governor especially. Why only the governor?

We do not cite passages from other authors, because we have not their works at hand and do not wish to quote from memory.

The great difficulty that every enterprise encountered with the administration contributed not a little to kill off all commercial and industrial movement. All the Filipinos, as well as all those who have tried to engage in business in the Philippines, know how many documents, what comings, how many stamped papers, how much patience is needed to secure from the government a permit for an enterprise. One must count upon the good will of this one, on the influence of that one, on a good bribe to another in order that the application be not pigeon-holed, a present to the one further on so that it may pass it on to his chief; one must pray to God to give him good humor and time to see and examine it; to another, talent to recognize its expediency; to one further on sufficient stupidity not to scent behind the enterprise an insurrectionary purpose land that they may not all spend the time taking baths, hunting or playing cards with the reverend friars in their convents or country houses. And above all, great patience, great knowledge of how to get along, plenty of money, a great deal of politics, many salutations, great influence, plenty of presents and complete resignation! How is it strange that the Philippines remain poor in spite of the fertile soil, when history tells us that the countries now the most flourishing date their development from the day of their liberty and civil rights? The most commercial and most industrious countries have been the freest countries. France, England and the United States prove this. Hong Kong, which is not worth the most insignificant of the Philippines, has more commercial movement than all the islands together, because it is free and is well governed.

The trade with China, which was the whole occupation of the colonizers of the Philippines, was not only prejudicial to Spain but also the life of her colonies; in fact, when the officials and private persons in Manila found an easy method of getting rich they neglected everything. They paid no attention either to cultivating the soil or to fostering industry; and wherefore? China furnished the trade, and they had only to take advantage of it and pick up the gold that dropped out on its way from Mexico toward the interior of China, the gulf whence it never returned. The pernicious example of the dominators in surrounding themselves with servants and despising manual or corporal labor as a thing unbecoming the nobility and chivalrous pride of the heroes of so many centuries; those lordly airs, which the natives have translated into tila ka castila, and the desire of the dominated to be the equal of the dominators, if not essentially, at least in their manners; all this had naturally to produce aversion to activity and fear or hatred of work.

Moreover, "Why work?" asked the natives. The curate says that the rich man will not go to heaven. The rich man on earth is liable to all kinds of trouble, to be appointed a cabeza de barangay, to be deported if an uprising occurs, to be forced banker of the military chief of the town, who to reward him for favors received seizes his laborers and his stock in order to force him to beg money and thus easily pays up. Why be rich? So that all the officers of justice may have a lynx eye on your actions, so that at the least slip enemies may be raised up against you, you may be indicted, a whole complicated and labyrinthine story may be concocted against you, for which you can only get away, not by the tread of Ariadme but by Dane's shower of gold, and still give thanks that you are not kept in reserve for some needy occasion. The native, whom they pretend to regard as an imbecile, is not so much so that he does not understand that it is ridiculous to work himself to death to become worse off. A proverb of his says the pig is cooked in its own lard, and as among his bad qualities he has the good one of applying to himself all the criticisms and censures he refers to live miserable and indolent rather than play the part of the wretched beast of burden.

Add to this the introduction of gambling. We do not mean to say that before the coming of the Spaniards the natives did not gamble: the passion for gambling is innate in adventuresome and excitable races, and such is the Malay, Pigafetta tells us of cockfights and of bets in the Island of Paragua. Cock-fighting must also have existed in Luzon and in all the islands, for in the terminology of the game are two Tagalog words: sabong and tari (cockpit and gaff). But there is not the least doubt that the fostering of this game is due to the government, as well as the perfecting of it. Although Pigafetta tells us of it, he mentions it only in Paragua, and ot in Cebu nor in any other island of the south, where he stayed a long time. Morga does not speak of it, in spite of his having spent seven years in Manila, and yet he does describe the kinds of fowl, the jungle hens and cocks. Neither does Morga speak of gambling, when he talks about vices and other defects, more or lest concealed, more or less insignificant. Moreover excepting the two Tagalog words sabong and tari, the others are of Spanish origan as soltada (setting the cocks to fight, then the fight itself), pusta (apusta, bet), logro (winning), pago (payment), etc. We say the same about gamblilng; the word sugal (jugar, to gamble), like kumpistal (confesar, to confess to a priest), indicates that gambling was unknown in the Philippines before the Spaniards. The word laro (Tagalog: to play) is not the equivalent of the word sugal. The word play (baraja, playing card) proves that the introduction of playing cards was not due to the Chinese, who have a kind of playing cards also, because in that case they would have taken the Chinese name. l Is nto this enough? The word taya (tallar, to bet), paris-paris (Spanish, pares, pairs of cards), politana (napolitana a winning sequence of cards), sapote (to stack the cards), kapote (to slam), monte, and so on, all prove the foreign origin of this terrible plant, which only produces vice and which has found in the character of the native a fit soil, cultivated circumstances.

Along with gambling, which breeds dislike for steady and difficult toil by its promise of sudden wealth and its appeal to the emotions, with the lotteries, with the prodigality and hospitality of the Filipinos, went also, to swell the train of misfortunes, the religious functions, the great number of fiestas, the long masses for the women to spend their mornings and the novenaries to spend their afternoons, and the nights for the processions and rosaries. Remember, that lack of capital and absence of means paralyze all movement, and you will see how the native was perforce to be indolent for if any money might remain to him from the trials, imposts and exactions, he would have to give it to the curate for bulls, scapularies, candles, novenaries, etc. And if this does not suffice to form an indolent character, if the climate and nature are not enough in themselves to daze him and deprive him of all energy, recall then that the doctrine of his religion teach him to irrigate his fields in the dry season, not by means of canals but with amasses and prayers; to preserve his stock during an epidemic with holy water, exorcisms and benedictions that cost five dollars an animal, to drive away the locusts by a procession with the image of St. Augustine, etc. It is well, undoubtedly, to trust greatly in God; but it is better to do what one can not trouble the Creator every moment, even when these appeals redound to the benefit of His ministers. We have noticed that the countries which believe most in miracles are the laziest, just as spoiled children are the most ill-mannered. Whether they believe in miracles to palliate their laziness or they are lazy because they believe in miracles, we cannot say; but he fact is the Filipinos were much less lazy before the word miracle was introduced into their language.

The facility with which individual liberty is curtailed, that continual alarm of all from the knowledge that they are liable to a secret report, a governmental ukase, and to the accusation of rebel or suspect, an accusation which, to be effective, does not need proof or the production of the accuser. With the lack of confidence in the future, that uncertainty of reaping the reward of labor, as in a city stricken with plague, everybody yields to fate, shuts himself in his house or goes about amusing himself in an attempt to spend the few days that remain to him in the least disagreeable way possible.

The apathy of the government itself toward everything in commerce and agriculture contributes not a little to foster indolence. Three is no encouragement at all for the manufacturer or for the farmer, the government furnishes no aid either when a poor crop comers, when the locusts sweep over the fields, or when cyclone destroys in its passage the wealth of the soil; nor does it take any trouble to seek a market for the products of its colonies. Why should it do so when these same products are burdened with taxes and imposts and have no free entry into the ports of the mother country, nor is their consumption there encouraged? While we see all the walls of London covered with advertisements of the products of its colonies, while the English make heroic efforts to substitute Ceylon for Chinese tea, beginning with the sacrifice of their taste and their stomach, in Spain, with the exception of tobacco, nothing from the Philippines is known; neither its sugar, coffee, hemp, fine cloths, nor its Ilocano blankets. The name of Manila is known only from those cloths of China or Indo-China which at one time reached Spain by way of Manila, heavy silk shawls, fantastically but coarsely embroidered, which no one has thought of imitating in Manila since they are so easily made; but the government has other cares, and the Filipinos do not know that such objects are more highly esteemed in the Peninsula than their delicate piña embroideries and their vey fine jusi fabrics. Thus disappeared our trade in indigo, thanks to the trickery of the Chinese, which the government could not guard against, occupied as it was with other thoughts; thus die now the other industries, the fine manufacturers of the Visayas are gradually disappearing from trade and even from use; the people, continually getting poorer, cannot afford the costly cloths, and have to be contented with calico or the imitations of the Germans, who produce imitations even of the work of our silversmiths.

The fact that the best plantations, the best tracts of land in some provinces, those that from their easy access are more profitable than others, are in the hands of the religious corporations, whose desideratum is ignorance and condition of semi-starvation of the native, so that they may, continue to govern him and make themselves necessary to his wretched existence, is one of the reasons why many tows do not progress in spite of the efforts of their inhabitants. We will be met with the objection, as an argument on the other side, that the towns which belong to the friars are comparatively richer than those which do not belong to them. They surely are! just as their brethren in Europe, in founding their convents, knew how to select the best valleys, the best uplands for the cultivation of the vine or the production of beer, so also the Philippine monks have known how to selecte the best towns, the beautiful plains, the well-watered fields, to make of them rich plantations. For some time the friars have deceived many by making them believe that if these plantations were prospering, it was because they were under their care, and the indolence of the natives was thus emphasized; but they forget that in some provinces where they have not been able for some reason to get possession of the best tracts of land, their plantations, like Bauan and Liang, are inferior to Taal, Balayan, and Lipa, regions cultivated entirely by the natives without any monkish interference whatsoever.

Add to this lack of material inducement the absence of moral stimulus and you will see how he who is not indolent in that country must needs be a madman or at least a fool. What future awaits him who distinguishes himself, him who studies, who rise above the crowd? At the cost of study and sacrifice a young man becomes a great chemist, and after a long course of training, wherein neither the government nor anybody has given him the least help, he concludes his long stay in the University. A competitive examination is held to fill a certain position. The young man wins this through knowledge and perseverance, and after he has won it, it is abolished, because. . . we do not care to give the reason, but when a municipal laboratory is closed in order to abolish the position of director, who got his place by competitive examination, while other officers, such as the press censor, are preserved, it is because the belief exists that the light of progress may injure the people more than all the adulterated foods. In the same way, another young man won a a prize in a literary competition, and as long as his origin was unknown his work was discussed, the newspapers praised it and it was regarded as a masterpiece but the sealed envelopes were opened, the winner proved to be a native, while among the losers there are Peninsulars; then all the newspapers hasten to extol the losers! Not one word from the government, nor from anybody, to encourage the native who with so much affection has cultivated the language and letters of the mother country!

Finally passing over many other more or less insignificant reasons, the enumeration of which would be interminable, let us close this dreary list with the principal and most terrible of all: the education of the native.

From his birth until he sinks into his grave, the training of the native is brutalizing, depressive and anti-human (the word "inhuman" is not sufficiently explanatory; whether or not the Academy admits it, let it go). There is no doubt that the government, some priests like the Jesuits and some Dominicans like Padre Benavides, have done a great deal by founding colleges, schools of primary instruction, and the like. But this is not enough; their efforts is neutralized. They amount ot five or ten years (years of a hundred and fifty days at most) during which the youth comes in contact with books selected by those very priests who boldly proclaim that it is evil for the natives to know Castilian, that the native should not be separated from his carabao, that he should not value any further aspirations, and so on; five to ten years during which the majority of the students have grasped nothing more than that no one understands what the books say, nor even the professors themselves perhaps; and these five to ten years have no offset the daily preachment which lowers the dignity of man, which by degrees brutally deprives him of the sentiment of self-esteem, that eternal, stubborn, constant labor to bow the native's neck, to make him accept the yoke, to place him on a level with the beast -- a labor aided by some persons, with or without the ability to write, which if it does not produce in some individuals the desired effect in others it has the opposite effect, like that of breaking of a cord that is stretched too tightly. Thus while they attempt to make of the native a kind of animal, yet in exchange they demand of him divine actions. And we say divine actions, because he must be a god who does not become indolent in that climate, surrounded by the circumstances mentioned. Deprive a man, then, of his dignity, and you not only deprive him of his moral strength but you also make useless for those who wish to make use of him. Every creature has its stimulus, its mainspring; man's is his self-esteem. Take it away from him and he is a corpse, and he who seeks activity in a corpse will encounter only worms.

Thus is explained how the natives of the present time are no longer the same as those of the time of the discovery, neither morally nor physically.

The ancient writers, like Chirino, Morga, and Colin, take pleasure in describing them a well-featured, with good aptitudes for any thing they take up, keen and susceptible and of resolute will, very clean and neat in their persons and clothing, and of good mien and bearing (Morga). Others delight in minute accounts of their intelligence and pleasant manners, of their aptitude for music, the drama, dancing and singing, of the faculty with which they learned, not only Spanish but also Latin, which they acquired almost by themselves (Colin); others of their exquisite politeness in their dealings and in their social life, others, like the first Augustinians, whose accounts Gaspar de San Agustin copies, found them more gallant and better mannered than the inhabitants of the Moluccas. "All live off their husbandry," adds Morga, "their farms, fisheries and enterprises, for they travel from island to island by sea and from province to province by land."

In exchange, the writers of the present time, without being more gallant than Herman Cortez and Salcedo, nor more prudent than Legazpi, nor more manly than Morga, nor more prudent than Colin and Gaspar de San Agustin, our contemporary writers we say find that the native is a creature something more than a monkey but much less than a man, an anthropoid, dull-witted, stupid, timid, dirty, cringing, ill-clothed, indolent, lazy brainless, immoral, etc. etc.

To what is this retrogression due? Is it the delectable civilization, the religion of salvation of the friars, called of Jesus Christ by euphemism, that has produced this miracle that has atrophied his brain, paralyzed his heart and made of the man this sort of vicious animal that the writers depict?

Alas! The whole misfortune of the present Filipinos consists in that they have become only half-way brutes. The Filipino is convinced that to get happiness it is necessary for him to lay aside his dignity as a rational creature, to attend mass, to believe what is told him, to pay what is demanded of him, to pay and forever to pay; to work, suffer, and be silent, without aspiring any thing, without aspiring to know or even to understand Spanish, without separating himself from his carabao, as the priests shamelessly say, without protesting against any injustice, against any arbitrary action, against an assault, against an insult; that is, not to have heart, brain, or spirit; a creature with arms and a purse of gold. . . there's the ideal native! unfortunately, or because of the brutalization is not yet complete and because the nature of man is inherent in his being in spite of his condition, the native protests; he still has aspirations, he thinks and strives to rise, and there's the trouble!



PART FIVE: In the preceding chapter we set forth the causes that proceed from the government in fostering and maintaining the evil we are discussing. Now it falls to us to analyze those that emanate from the people. Peoples and governments are correlated and complementary: a stupid government would be an anomaly among righteous people, just as a corrupt people cannot exist under just rulers and wise laws. Like people, like government, we will say in paraphrase of a popular adage.

We can reduce all these causes to two classes: to defects of training and lack of national sentiment.

Of the influence of climate we spoke at the beginning, so we will now treat of the effects arising from it.

The very limited training in the home, the tyrannical and sterile education of the rare centers of learning that blind subordination of the youth to one of greater age, influence the mind so that a man may not aspire to excel those who preceded him but must merely be content to go along with a march behind them. Stagnation forcibly results from this, and as he who devotes himself merely to copying divests himself of other qualities suited to his own nature, he naturally becomes sterile; hence decadence. Indolence is a corollary derived from the lack of stimulus and of vitality.

That modesty infused into the convictions of everyone, or, to speak more clearly, that insinuated inferiority, a sort of daily and constant depreciation of the mind so that it may not be raised to the regions of life, deadens the energies, paralyzes all tendencies toward advancement, and of the least struggle a man gives up without fighting. If by one of those rare incidents, some wild spirit, that is some active one, excels, instead of his example stimulating, it only causes others to persist in their inaction. "There's one who will work for us; let's sleep on!" say his relatives and friends. True it is that the spirit of rivalry is sometimes awakened, only that then it awakens with bad humor in the guise of envy, and instead of being a lever for helping, it is an obstacle that produces discouragement.

Nurtured by the example of anchorites of a contemplative and lazy life, the natives spend theirs in giving their gold to the Church in the hope of miracles and other wonderful things. Their will is hypnotized: from childhood they learned to act mechanically, without knowledge of the object, thanks to the exercise imposed upon them from the most tender years of praying for whole hours in an unknown tongue, of venerating things that they do not understand, of accepting beliefs that are not explained to them, to having absurdities imposed upon them, while the protests of reason are repressed. Is it any wonder that with this vicious dressage of intelligence and will the native, of old logical and consistent -- as the analysis of his past and of his language demonstrates -- should now be a mass of dismal contradictions? That continual struggle between reason and duty, between his organism and his new ideals, that civil war which disturbs the peace of his conscience all his life, has the result of paralyzing all his energies, and aided by the severity of the climate, makes that eternal vacillation, of the doubts in his brain, the origin of his indolent disposition.

"You can't know more than this or that old man!" "Don't aspire to be greater than the curate!" "You belong to an inferior race!" "You haven't any energy!" This is what they tell the child and they repeat it so often, it has perforce to become engraved in the mind and thence mould and pervade all his action. The child or youth who tries to be anything else is blamed with vanity and presumption; the curate ridicules him with cruel sarcasm, his relatives look upon him with fear, strangers regard him with great compassion. No forward movement -- Get back in the ranks and keep in line!

With his spirit thus molded the native falls into the most pernicious of all routines: routine not planned but imposed and forced. Note that the native himself is not naturally inclined to routine but his mind is disposed to accept all truth, just as his house is open to all strangers. The good and the beautiful attract him, seduce and captivate him although like the the Japanese he often exchanges the good for the evil, if it appears to him garnished and gilded. What he lacks is in the first place liberty to allow expansion to his adventuresome spirit, and good examples, beautiful prospects for the future. It is necessary that his spirit, although it may be dismayed and cowed by the elements and the fearful manifestation of their mighty forces, store up energy, seek high purposes, in order to struggle against obstacles in the midst of unfavorable natural conditions. In order that he may progress it is necessary that a revolutionary spirit, so to speak, should boil in his veins, since progress necessarily requires the present; the victory of new ideas over the ancient and accepted one. It will not be sufficient to speak to his fancy, to talk nicely to him, nor that the light illuminate him like the ignis fatuus that leads travelers astray at night: all the flattering promises of the fairest hopes will not suffice, so long as his spirit is not free, his intelligence is not respected.

The reasons that originate in the lack of natural sentiment are still more lamentable and more transcendental.

Convinced by the insinuation of his inferiority, his spirit harassed by his education, if that brutalization of which we spoke above can be called education, in that exchange of usages and sentiments among different nations, the Filipino, to whom remain only his susceptibility and his poetical imagination, allows himself to be guided by his fancy and his self-love. It is sufficient that the native product for him to hasten to make the change, without reflecting that everything has its weak side and the most sensible custom is ridiculous in the eyes of those who do not follow it. They have dazzled him with tinsel, with strings of colored glass beads, with noisy rattles, shining mirrors and other trinkets, and he has given in return his gold, his conscience, and even his liberty. He changed his religion for the external practices of another cult; the convictions and usages derived from his climate and needs, for other convictions that developed under another sky and another inspiration. His spirit, well-disposed toward everything that looks good to him, was then transformed, at the pleasure of the nation that forced upon him its God and its law, and as the trader with whom he dealt did not bring a cargo of useful implements of iron, hoes to till the fields, but stamped papers, crucifixes, bulls and prayer-books, as he did not have for ideal and prototype the tanned and vigorous laborer, but the aristocratic Lord carried in a luxurious litter, the result was that the imitative people became bookish, devout, prayerful; it acquired ideas of luxury and ostentation, without thereby improving the means of its substance to a corresponding degree.

The lack of national sentiment brings another evil, moreover which is the absence of all opposition to measures prejudicial to the people and the absence of any initiative in whatever may redound to its good. A man in the Philippines is only an individual, he is not a member of a nation. He is forbidden and denied the right of association, and is, therefore, weak and sluggish. The Philippines is an organism whose cells seem to have no arterial system to irrigate it or nervous system to communicate its impressions; these cells must, nevertheless, yield their product, get it where they can; if they perish, let them perish. In the view of some this is expedient so that a colony may be a colony; perhaps they are right, but not the effect that a colony may flourish.

The result of this is that if a prejudicial measure is ordered, no one protests, all goes well apparently until later the evils are felt. Another blood-letting, as as the organism has neither nerves nor voice the physician proceeds in the belief that the treatment is not injuring it. It needs a reform, but as it must not speak, it keeps silent and remains with the need. The patient wants to eat, it wants to breathe the fresh air, but as such desires may offend the susceptibility of the physician who thinks that he has already provided everything necessary, it suffers and pines away from fear of receiving a scolding, of getting another plaster and a new blood-letting and so on indefinitely.

In addition to this, love of peace and the honor many have of accepting the few administrative positions which fall to the Filipinos on account of the trouble and annoyance these cause them places at the head of the people the most stupid and incapable men, those who submit to everything, those who can endure all the caprices and exactions of the curate and of the officials. Will this inefficiency in the lower spheres of power and ignorance and indifference in the upper, with the frequent changes and the eternal apprenticeships, with great fear and many administrative obstacles, with a voiceless people that have neither initiative nor cohesion, with employees who nearly all strive to amass a fortune and return home, with inhabitants who live in great hardship from the instant they begin to breathe, create prosperity, agriculture and industry, found enterprises and companies, things that still hardly prosper in free and well-organized communities?

Yes, all attempt is useless that does not spring from a profound study of the evil that afflicts us. To combat this indolence, some have proposed increasing the native's needs and raising the taxes. What has happened? Criminals have multiplied, penury has been aggravated. Why? Because the native already has enough needs with his functions of the Church, with his fiestas, with the public offices forced on him, the donations and bribes that he had to make so that he may drag out his wretched existence. The cord is already too taut.

We have heard many complaints, and every day we read in the papers about the efforts the government is making to rescue the country from its condition of indolence. Weighing its plans, its illusions and its difficulties, we are reminded of the gardener who spent his days tending and watering the handful of earth, he trimmed the plant frequently, he pulled at it to lengthen it and hasten its growth, he grafted on its cedars and oaks, until one day the little tree died, leaving the man convinced that it belonged to a degenerate species attributing the failure of his experiment to everything except the lack of soil and his own ineffable folly.

Without education and liberty, which are the soil and the sun of man, no reform is possible, no measure can give the result desired. This does not mean that we should ask first for the native the instruction of a sage and all imaginable liberties, in order then to put a hoe in his hand or place him in a workshop; such a pretension would be an absurdity and vain folly. What we wish is that obstacle be not put in his way, not to increase the many his climate and the situation of the islands already create for him that instruction be not begrudged him for fear that when he becomes intelligent he may separate form the colonizing nation or ask for the rights of which he makes himself worthy. Since some day or other he will become enlightened, whether the government wishes it or not, let his enlightenment be as a gift received and not as conquered plunder. We desire that the policy be at once frank and consistent, that is highly civilizing, without sordid reservations, without distrust without fear or jealously, wishing the good for the sake of the good, civilization without ulterior thoughts of gratitude, or else boldly exploiting tyrannical and selfish, without hypocrisy or deception, with a whole system well-panned and studied out for dominating by compelling obedience, for commanding to get rich, to be happy. If the former, the government may act with the security that some day or other it will reap the harvest and will find people its own in heart and interest; there is nothing like a favor for securing the friendship or enmity of man, according to whether it be conferred with good will or hurled into his face and bestowed upon him in spite of himself. If the logical and regulated system of exploitation be chosen, stifling with the jingle of gold and the sheen of opulence the sentiments of independence in the colonies, paying with its wealth for its lack of liberty, as the English do in India, who moreover leave the government to native rulers, then build roads, lay out highways, foster the freedom of trade; let the government heed material interests more than the interests of four orders of friars; let it send out intelligent employees to foster industry; just judges, all well paid, so that they be not venal pilferers, and lay aside all religious pretext. This policy has the advantage in that while it may not lull the instincts of liberty wholly to sleep yet the day when the mother country loses her colonies she will at least have the gold amassed and not the regret of having reared ungrateful children.