Matapang ako so dalawa, duag ako sa isa , I am brave against two, coward against one.-The bamboo bridge. When the bridge is made of one bamboo only, it is difficult to pass over; but when it is made of two or more, it is very easy.
Dala ako niya, dala ko siya, He carries me, I carry him.-The shoes.The Filipino colony in Spain had established a fortnightly review, published first in Barcelona and later in Madrid, to enlighten Spaniards on their distant colony, and Rizal wrote for it from the start. Its name, La Solidaridad, perhaps may be translated Equal Rights, as it aimed at like laws and the same privileges for the Peninsula and the possessions overseas.
From the Philippines came news of a contemptible attempt to reach Rizal through his family-one of many similar petty persecutions. His sister Lucia's husband had died and the corpse was refused interment in consecrated ground, upon the pretext that the dead man, who had been exceptionally liberal to the church and was of unimpeachable character, had been negligent in his religious duties. Another individual with a notorious record of longer absence from confession died about the same time, and his funeral took place from the church without demur. The ugly feature about the refusal to bury Hervosa was that the telegram from the friar parish-priest to the Archbishop at Manila in asking instructions, was careful to mention that the deceased was a brother-in-law of Rizal. Doctor Rizal wrote a scorching article for La Solidaridad under the caption "An Outrage," and took the matter up with the Spanish Colonial Minister, then Becerra, a professed Liberal. But that weakling statesman, more liberal in words than in actions, did nothing.
That the union of Church and State can be as demoralizing to religion as it is disastrous to good government seems sufficiently established by Philippine incidents like this, in which politics was substituted for piety as the test of a good Catholic, making marriage impossible and denying decent burial to the families of those who differed politically with the ministers of the national religion.
Of all his writings, the article in which Rizal speaks of this indignity to the dead comes nearest to exhibiting personal feeling and rancor. Yet his main point is to indicate generally what monstrous conditions the Philippine mixture of religion and politics made possible.
The following are part of a series of nineteen verses published in La Solidaridad over Rizal's favorite pen name of Laong Laan:Invoked no longer is the Muse, The lyre is out of date;
The poets it no longer use,
And youth its inspiration now imbues With other form and state.
If today our fancies aught
Of verse would still require, Helicon's hill remains unsought; And without heed we but inquire, Why the coffee is not brought.
In the place of thought sincere That our hearts may feel, We must seize a pen of steel, And with verse and line severe Fling abroad a jest and jeer. Go thou now to dull repose, For today in sordid prose
I must earn the gold that hired me.
Now must I ponder deep, Meditate, and struggle on; E'en sometimes I must weep; For he who love would keep Great pain has undergone.
Fled are the days of ease,
The days of Love's delight;
When flowers still would please And give to suffering souls surcease From pain and sorrow's blight.
One by one they have passed on, All I loved and moved among; Dead or married-from me gone, For all I place my heart upon By fate adverse are stung.
Go thou, too, O Muse, depart, Other regions fairer find; For my land but offers art For the laurel, chains that bind, For a temple, prisons blind.
But before thou leavest me, speak: Tell me with thy voice sublime, Thou couldst ever from me seek A song of sorrow for the weak, Defiance to the tyrant's crime.
Rizal's congenial situation in the British capital was disturbed by his discovering a growing interest in the youngest of the three girls whom he daily met. He felt that his career did not permit him to marry, nor was his youthful affection for his cousin in Manila an entirely forgotten sentiment. Besides, though he never lapsed into such disregard for his feminine friends as the low Spanish standard had made too common among the Filipino students in Madrid, Rizal was ever on his guard against himself. So he suggested to Doctor Regidor that he considered it would be better for him to leave London. His parting gift to the family with whom he had lived so happily was a clay medallion bearing in relief the profiles of the three sisters.
Other regretful good-bys were said to a number of young Filipinos whom he had gathered around him and formed into a club for the study of the history of their country and the discussion of its politics.
Rizal now went to Paris, where he was glad to be again with his friend Valentin Ventura, a wealthy Pampangan who had been trained for the law. His tastes and ideals were very much those of Rizal, and he had sound sense and a freedom from affectation which especially appealed to Rizal. There Rizal's reprint of Morga's rare history was made, at a greater cost but also in better form than his first novel. Copious notes gave references to other authorities and compared present with past conditions, and Doctor Blumentritt contributed a forceful introduction.
When Rizal returned to London to correct the proofsheets, the old original book was in use and the copy could not be checked. This led to a number of errors, misspelled and changed words, and even omissions of sentences, which were afterwards discovered and carefully listed and filed away to be corrected in another edition.
Possibly it has been made clear already that, while Rizal did not work for separation from Spain, he was no admirer of the Castilian character, nor of the Latin type, for that matter. He remarked on Blumentritt's comparison of the Spanish rulers in the Philippines with the Czars of Russia, that it is flattering to the Castilians but it is more than they merit, to put them in the same class as Russia. Apparently he had in mind the somewhat similar comparison in Burke's speech on the conciliation of America, in which he said that Russia was more advanced and less cruel than Spain and so not to be classed with it.
During his stay in Paris, Rizal was a frequent visitor at the home of the two Doctors Pardo de Tavera, sons of the exile of '72 who had gone to France, the younger now a physician in South America, the elder a former Philippine Commissioner. The interest of the one in art, and of the other in philology, the ideas of progress through education shared by both, and many other common tastes and ideals, made the two young men fast friends of Rizal. Mrs. Tavera, the mother, was an interesting conversationalist, and Rizal profited by her reminiscences of Philippine official life, to the inner circle of which her husband's position had given her the entree.
On Sundays Rizal fenced at Juan Luna's house with his distinguished artist-countryman, or, while the latter was engaged with Ventura, watched their play. It was on one of these afternoons that the Tagalog story of "The Monkey and the Tortoise" was hastily sketched as a joke to fill the remaining pages of Mrs. Luna's autograph album, in which she had been insisting Rizal must write before all its space was used up. A comparison of the Tagalog version with a Japanese counterpart was published by Rizal in English, in Trubner's Magazine, suggesting that the two people may have had a common origin. This study received considerable attention from other ethnologists, and was among the topics at an ethnological conference.
At times his antagonist was Miss Nellie Baustead, who had great skill with the foils. Her father, himself born in the Philippines, the son of a wealthy merchant of Singapore, had married a member of the Genato family of Manila. At their villa in Biarritz, and again in their home in Belgium, Rizal was a guest later, for Mr. Baustead had taken a great liking to him.
The teaching instinct that led him to act as mentor to the Filipino students in Spain and made him the inspiration of a mutual improvement club of his young countrymen in London, suggested the foundation of a school in Paris. Later a Pampangan youth offered him $40,000 with which to found a Filipino college in Hongkong, where many young men from the Philippines had obtained an education better than their own land could afford but not entirely adapted to their needs. The scheme attracted Rizal, and a prospectus for such an institution which was later found among his papers not only proves how deeply he was interested, but reveals the fact that his ideas of education were essentially like those carried out in the present public-school course of instruction in the Philippines.
Early in August of 1890 Rizal went to Madrid to seek redress for a wrong done his family by the notorious General Weyler, the "Butcher" of evil memory in Cuba, then GovernorGeneral of the Philippines. Just as the mother's loss of liberty, years before, was caused by revengeful feelings on the part of an official because for one day she was obliged to omit a customary gift of horse feed, so the father's loss of land was caused by a revengeful official, and for quite as trivial a cause.
Mr. Mercado was a great poultry fancier and especially prided himself upon his fine stock of turkeys. He had been accustomed to respond to the frequent requests of the estate agent for presents of birds. But at one time disease had so reduced the number of turkeys that all that remained were needed for breeding purposes and Mercado was obliged to refuse him. In a rage the agent insisted, and when that proved unavailing, threats followed.
But Francisco Mercado was not a man to be moved by threats, and when the next rent day came round he was notified that his rent had been doubled. This was paid without protest, for the tenants were entirely at the mercy of the landlords, no fixed rate appearing either in contracts or receipts. Then the rent-raising was kept on till Mercado was driven to seek the protection of the courts. Part of his case led to exactly the same situation as that of the Binan tenantry in his grandfather's time, when the landlords were compelled to produce their title-deeds, and these proved that land of others had been illegally included in the estate. Other tenants, emboldened by Mercado's example also refused to pay the exorbitant rent increases.
The justice of the peace of Kalamba, before whom the case first came, was threatened by the provincial governor for taking time to hear the testimony, and the case was turned over to the auxiliary justice, who promptly decided in the manner desired by the authorities. Mercado at once took an appeal, but the venal Weyler moved a force of artillery to Kalamba and quartered it upon the town as if rebellion openly existed there. Then the court representatives evicted the people from their homes and directed them to remove all their buildings from the estate lands within twenty-four hours. In answer to the plea that they had appealed to the Supreme Court the tenants were told their houses could be brought back again if they won their appeal. Of course this was impossible and some 150,000 pesos' worth of property was consequently destroyed by the court agents, who were worthy estate employees. Twenty or more families were made homeless and the other tenants were forbidden to shelter them under pain of their own eviction. This is the proceeding in which Retana suggests that the governor-general and the landlords were legally within their rights. If so, Spanish law was a disgrace to the nation. Fortunately the Rizal-Mercado family had another piece of property at Los Banos, and there they made their home.
Weyler's motives in this matter do not have to be surmised, for among the (formerly) secret records of the government there exists a letter which he wrote when he first denied the petition of the Kalamba residents. It is marked "confidential" and is addressed to the landlords, expressing the pleasure which this action gave him. Then the official adds that it cannot have escaped their notice that the times demand diplomacy in handling the situation but that, should occasion arise, he will act with energy. Just as Weyler had favored the landlords at first so he kept on and when he had a chance to do something for them he did it.
Finally, when Weyler left the Islands an investigation was ordered into his administration, owing to rumors of extensive and systematic frauds on the government, but nothing more came of the case than that Retana, later Rizal's biographer, wrote a book in the General's defense, "extensively documented," and also abusively antiFilipino. It has been urged (not by Retana, however) that the Weyler regime was unusually efficient, because he would allow no one but himself to make profits out of the public, and therefore, while his gains were greater than those of his predecessors, the Islands really received more attention from him.
During the Kalamba discussion in Spain, Retana, until 1899 always scurrilously antiFilipino, made the mistake of his life, for he charged Rizal's family with not paying their rent, which was not true. While Rizal believed that duelling was murder, to judge from a pair of pictures preserved in his album, he evidently considered that homicide of one like Retana was justifiable. After the Spanish custom, his seconds immediately called upon the author of the libel. Retana notes in his "Vida del Dr. Rizal" that the incident closed in a way honorable to both Rizal and himself-he, Retana, published an explicit retraction and abject apology in the Madrid papers. Another time, in Madrid, Rizal risked a duel when he challenged Antonio Luna, later the General, because of a slighting allusion to a lady at a public banquet. He had a nicer sense of honor in such matters than prevailed in Madrid, and Luna promptly saw the matter from Rizal's point of view and withdrew the offensive remark. This second incident complements the first, for it shows that Rizal was as willing to risk a duel with his superior in arms as with one not so skilled as he. Rizal was an exceptional pistol shot and a fair swordsman, while Retana was inferior with either sword or pistol, but Luna, who would have had the choice of weapons, was immeasurably Rizal's superior with the sword.
Owing to a schism a rival arose against the old Masonry and finally the original organization succumbed to the offshoot. Doctor Miguel Morayta, Professor of History in the Central University at Madrid, was the head of the new institution and it had grown to be very popular among students. Doctor Morayta was friendly to the Filipinos and a lodge of the same name as their paper was organized among them. For their outside work they had a society named the Hispano-Filipino Association, of which Morayta was president, with convenient clubrooms and a membership practically the same as the Lodge La Solidaridad.
Just before Christmas of 1890, this Hispano-Filipino Association gave a largely attended banquet at which there were many prominent speakers. Rizal stayed away, not because of growing pessimism, as Retana suggests, but because one of the speakers was the same Becerra who had feared to act when the outrage against the body of Rizal's brother-in-law had been reported to him. Now out of office, the ex-minister was again bold in words, but Rizal for one was not again to be deceived by them.
The propaganda carried on by his countrymen in the Peninsula did not seem to Rizal effective, and he found his suggestions were not well received by those at its head. The story of Rizal's separation from La Solidaridad, however, is really not material, but the following quotation from a letter written to Carlos Oliver, speaking of the opposition of the Madrid committee of Filipinos to himself, is interesting as showing Rizal's attitude of mind:
"I regret exceedingly that they war against me, attempting to discredit me in the Philippines, but I shall be content provided only that my successor keeps on with the work. I ask only of those who say that I created discord among the Filipinos: Was there any effective union before I entered political life? Was there any chief whose authority I wanted to oppose? It is a pity that in our slavery we should have rivalries over leadership."
And in Rizal's letter from Hongkong, May 24, 1892, to Zulueta, commenting on an article by Leyte in La Solidaridad, he says:"Again I repeat, I do not understand the reason of the attack, since now I have dedicated myself to preparing for our countrymen a safe refuge in case of persecution and to writing some books, championing our cause, which shortly will appear. Besides, the article is impolitic in the extreme and prejudicial to the Philippines. Why say that the first thing we need is to have money? A wiser man would be silent and not wash soiled linen in public."
Early in '91 Rizal went to Paris, visiting Mr. Baustead's villa in Biarritz en route, and he was again a guest of his hospitable friend when, after the winter season was over, the family returned to their home in Brussels.
During most of the year Rizal's residence was in Ghent, where he had gathered around him a number of Filipinos. Doctor Blumentritt suggested that he should devote himself to the study of Malay-Polynesian languages, and as it appeared that thus he could earn a living in Holland he thought to make his permanent home there. But his parents were old and reluctant to leave their native land to pass their last years in a strange country, and that plan failed.
He now occupied himself in finishing the sequel to "Noli Me Tangere," the novel "El Filibusterismo," which he had begun in October of 1887 while on his visit to the Philippines. The bolder painting of the evil effects of the Spanish culture upon the Filipinos may well have been inspired by his unfortunate experiences with his countrymen in Madrid who had not seen anything of Europe outside of Spain. On the other hand, the confidence of the author in those of his countrymen who had not been contaminated by the so-called Spanish civilization, is even more noticeable than in "Noli Me Tangere."
Rizal had now done all that he could for his country; he had shown them by Morga what they were when Spain found them; through "Noli Me Tangere" he had painted their condition after three hundred years of Spanish influence; and in "El Filibusterismo" he had pictured what their future must be if better counsels did not prevail in the colony.
These works were for the instruction of his countrymen, the fulfilment of the task he set for himself when he first read Doctor Jagor's criticism fifteen years before; time only was now needed for them to accomplish their work and for education to bring forth its fruits.