English Version: To the Young Women of Malolos

Buod: Sa kanyang liham sa mga kadalagahan ng Malolos na sinulat noog 1889, ipinahahayag ni Jose Rizal ang kanyang papuri at paggalang sa katapangang ipinamalas ng mga ito sa pagsusulong ng karapatan sa edukasyon – isang di-karaniwang hakbang para sa maraming kababaihan sa kanyang panahon. Ayon kay Rizal , namulat siya sa pananaw na ang kababaihang Pilipino ay katuwang sa layunin para sa ikagagaling ng bayan. Batay sa kanya, ang mithiin ng mga kadalagahan ng Malolos para sa karunungan ay patunay ng pagkamulat sa tunay na kahulugan ng kabanalan – kabanalang nakatuon sa kabutihang-asal, malinis na kalooban at matuwid na pag-iisip. Binibigyang-diin ni Rizal ang tungkulin ng kababaihan – bilang dalaga at asawa – sa pagbangon ng kanilang dignidad at halaga sa lipunan. Kaugnay nito, inilalarawan niya ang katangian ng kababaihan sa Europa at bilang halimbawa ay pinakita ang babaing Sparta bilang huwaran ng pagiging mabuting ina. Ipinapayo ni Rizal na gamitin ang halimbawang ito upang maitaguyod ang isang anak na marangal at magtatanggol sa bayan. Bahagi rin ng liham ang pagpapaalala ni Rizal sa lahat na gamitin ang isipang kaloob ng Diyos, upang matukoy ang katotohanan at hindi maging alipin ninuman. Pinupuna ang mga hindi kanais-nais na gawain ng mga prayle, gayundin ang pagiging mulat ukol sa tunay at huwad na relihiyon. Ang payo ni Rizal ay “mulatin ang mata ñg anak sa pag-iiñgat at pagmamahal sa puri, pag-ibig sa kapwa sa tinubuang bayan, at sa pagtupad ñg ukol. Ulit-uuliting matamisin ang mapuring kamatayan sa alipustang buhay”.

Mga Tala: Ika-17 ng Pebrero 1889 nang isulat ni Jose Rizal – gamit ang wikang Tagalog – ang liham na ito habang ginagawa ang anotasyon sa aklat ni Morga. Isinulat niya ito sa London, limang araw matapos ipaalam sa kanya ni Marcelo H. del Pilar ang isang mahalagang pangyayari sa bayan ng Malolos. Ayon sa pagsasalaysay, ika-12 ng Disyembre 1888 nang may 20 kadalagahan ng Malolos ang naghain ng petisyon kay Gobernador-Heneral Weyler upang magtayo ng isang “panggabing paaralan.” Layunin nila na mag-aral ng wikang Español sa ilalim ni Teodoro Sandiko, isang propesor sa Latin. Gayunpaman, hindi sinang-ayunan ni Padre Felipe Garcia, ang kura paroko, ang petisyon. Naging dahilan ito upang hindi rin pumayag ang gobernador-heneral na maitatag ang paaralan. Sa kabila ng pagtutol, hindi dagliang sumuko ang mga kadalagahan sa kanilang layunin. Patuloy silang nanawagan at nang lumaon, pumayag na rin ang pamahalaan na maitatag ang paaralan, bagama’t tumagal lamang ito ng tatlong buwan. Si Señora Guadalupe Reyes ang nagsilbing guro ng mga kadalagahan.

Europa Pebrero 1889

SA MGA KABABAYANG DALAGA SA MALOLOS:

Nang aking sulatin ang Noli Me Tangere, tinanong kong laon, kung ang pusuang dalaga’y karaniwan kaya diyan sa ating bayan. Matay ko mang sinaliksik yaring alaala; matay ko mang pinagisa-ngisa ang lahat ñg dalagang makilala sapul sa pagkabatá, ay mañgisa-ñgisa lamang ang sumaguing larawang aking ninanasá. Tunay at labis ang matamis na loob, ang magandang ugalí, ang binibining anyó, ang mahinhing asal; ñgunit ang lahat na ito’y laguing nahahaluan ñg lubos na pagsuyó at pagsunod sa balang sabi ó hiling nang nagñgañgalang amang kalulua (tila baga ang kaluluwa’y may iba pang ama sa Dios,) dala ñg malabis na kabaitan, kababaan ñg loob ó kamangmañgan kayá: anaki’y mga lantang halaman, sibul at laki sa dilim; mamulaklak ma’y walang bañgo, magbuñga ma’y walang katas.

Ñguní at ñgayong dumating ang balitang sa inyong bayang Malolos (=Malolos, Bulacan), napagkilala kong ako’y namalí, at ang tuá ko’y labis. Dí sukat ako sisihin, dí ko kilala ang Malolos, ni ang mga dalaga,liban sa isang Emilia, at ito pa’y sa ñgalan lamang.

Ñgayong tumugon kayo sa uhaw naming sigaw ñg ikagagaling ñg bayan; ñgayong nagpakita kayo ñg mabuting halimbawa sa kapuá dalagang nagnanasang paris ninyong mamulat ang mata at mahañgo sa pagkalugamí, sumisigla ang aming pag-asa, inaaglahì ang sakuná, sa pagka at kayo’y katulong na namin, panatag ang loob sapagtatagumpay. Ang babaing tagalog ay di na payukó at luhod, buhay na ang pagasa sa panahong sasapit; walá na ang inang katulong sa pagbulag sa anak na palalakhin sa alipustá at pagayop. Di na unang karunuñgan ang patuñgó ñg ulo sa balang maling utos, dakilang kabaitan ang ñgisi sa pagmura, masayang pangaliw ang mababang luhá. Napagkilala din ninyo na ang utos ñg Dios ay iba sa utos ñg Parí, na ang kabanalan ay hindi ang matagal na luhod, mahabang dasal, malalaking kuentas, libaguing kalmin, kundí ang mabuting asal, malinis na loob at matuid na isip. Napagkilala din ninyo na dí kabaitan ang pagkamasunurin sa ano mang pita at hiling ñg nagdidiosdiosan, kundi ang pagsunod sa katampata’t matuid, sapagka’t ang bulag na pagsunod ay siyang pinagmumulan ñg likong paguutos, at sa bagay na ito’y pawang nagkakasala. Dí masasabi ñg punó ó parí na sila lamang ang mananagot ñg maling utos; binigyan ñg Dios ang bawat isa ñg sariling isip at sariling loob, upang ding mapagkilala ang likó at tapat; paraparang inianak ñg walang tanikalá, kundí malayá, at sa loob at kalulua’y walang makasusupil, bakit kayá ipaaalipin mo sa iba ang marañgal at malayang pagiisip? Duag at malí ang akalá na ang bulag na pagsunod ay kabanalan, at kapalaluan ang mag isipisip at magnilay nilay. Ang kamangmañgan’y, kamangmañgan at dí kabaita’t puri. Di hiling ñg Dios, punó ñg kataruñgan, na ang taong larawan niya’y paulol at pabulag; ang hiyas ñgisip, na ipinalamuti sa atin, paningniñgin at gamitin. Halimbawá baga ang isang amang nagbigay sa bawat isang anak ñg kanikanyang tanglaw sa paglakad sa dilim. Paniñgasin nila ang liwanag ñg ilaw, alagaang kusá at huag patain, dala ñg pag-asa sa ilaw ñg iba, kundí magtulongtulong magsangunian, sa paghanap ñg daan. Ulol na di hamak at masisisi ang madapá sa pagsunod sa ilaw ñg iba, at masasabi ng ama: “bakit kita binigyan ng sarili mong ilaw?” Ñguni’t dí lubhang masisisi ang madapá sa sariling tanglaw, sapagka’t marahil ang ilaw ay madilim, ó kayá ay totoong masamá ang daan.

Ugaling panagot ng mga may ibig mang ulol, ay: palaló ang katiwalá sa sariling bait; sa akalá ko ay lalong palaló ang ibig sumupil ng bait ng iba, at papanatilihin sa lahat ang sarili. Lalong palaló ang nagdidiosdiosan, ang ibig tumarok ng balang kilos ng isip ng DIOS; at sakdal kapalaluan ó kataksilan ang walang gawá kundí pagbintañgan ang Dios ng balang bukang bibig at ilipat sa kanya ang balá niyang nasá, at ang sariling kaaway ay gawing kaaway ng Dios. Dí dapat naman tayong umasa sa sarili lamang; kundí magtanong,makinig sa iba, at saka gawain ang inaakalang lalong matuid; ang habito ó sutana’y walang naidaragdag sa dunong ng tao; magsapinsapin man ang habito ng huli sa bundok, ay bulubundukin din at walang nadadayá kungdí ang mangmang at mahinang loob. Nang ito’y lalong maranasan, ay bumili kayo ng isang habito sa S. Francisco at isoot ninyo sa isang kalabao. Kapalaran na kung pagka pag habito ay hindí magtamad. Lisanin ko ito at dalhin ang salitá sa iba.

Sa kadalagahang punlaan ng bulaklak na mamumuñga’y dapat ang babai’y magtipon ng yamang maipamamana sa lalaking anak. Ano kaya ang magiging supling ng babaing walang kabanalan kundí ang magbubulong ng dasal, walang karunuñgan kungdí awit, novena at milagrong pangulol sa tao, walang libañgang iba sa panguingue ó magkumpisal kayá ng malimit ng muli’t muling kasalanan? Ano ang magiging anak kundí sakristan, bataan ng cura ó magsasabong? Gawá ng mga ina ang kalugamian ngayon ng ating mga kababayan, sa lubos na paniniwalá ng kanilang masintahing pusó, at sa malaking pagkaibig na ang kanilang mga anak ay mapakagaling. Ang kagulañga’y buñga ñg pagkabatá at ang pagkabata’y nasa kanduñgan ñg ina. Ang inang walang maituturó kundí ang lumuhod humalik ñg kamay, huwag magantay ng anak ng iba sa duñgó ó alipustang alipin. Kahoy na laki sa burak, daluro ó pagatpat ó pangatong lamang; at kung sakalí’t may batang may pusong pangahas, ang kapangahasa’y tagó at gagamitin sa samá, paris ng silaw na kabag na dí makapakita kundí pag tatakip silim. Karaniwang panagot ang una’y kabanalan at pagsinta sa Dios. Ñguní at ano ang kabanalang itinuró sa atin? Magdasal at lumuhod ng matagal, humalik ng kamay sa parí, ubusin ang salapí sa simbahan at paniwalaan ang balang masumpuñgang sabihin sa atin? Tabil ng bibig, lipak ng tuhod, kiskis ng ilong….. bagay sa limos sa simbahan, sangkalan ang Dios, may bagay baga sa mundong ito na dí arí at likhá ng Maykapal? Ano ang inyong sasabihin sa isang alilang maglimos sa kayang panginoon ng isang basahang hiram sa nasabing mayaman? Sino ang taong dí palaló at ulol, na mag lilimos sa Dios at magaakalang ang salantá niyang kaya ay makabibihis sa lumikhá ng lahat ñg bagay? Pagpalain ang maglimos sa kapus, tumulong sa mayhirap, magpakain sa gutom; ñguní at mapulaan at sumpain, ang biñgi sa taghoy ng mahirap, at walang binubusog kundí ang sandat, at inubos ang salapí sa mga frontal na pilak, limos sa simbahan ó sa frayleng lumalañgoy sa yaman, sa misa de gracia ng may tugtugan at paputok, samantalang ang salaping ito’y pinipigá sa buto ñg mahirap at iniaalay sa pañginoon ñg maibili ng tanikalang pangapus, maibayad ng verdugong panghampas. Ó kabulagan at kahiklian ng isip!

Ang unang kabanalan ay ang pagsunod sa matuid, anoman ang mangyari. “Gawá at hindí salitá ang hiling ko sa inyo” ani Cristo; “hindí anak ni ama ang nagsasabing ulit-ulit ama ko, ama ko, kundí ang nabubuhay alinsunod sa hiling ñg aking ama.” Ang kabanalan ay walá sa pulpol na ilong, at ang kahalili ni Cristo’y di kilala sa halikang kamay. Si Cristo’y dí humalik sa mga Fariseo, hindi nagpahalik kailan pa man; hindí niya pinatabá ang may yaman at palalong escribas; walá siyang binangit na kalmen, walang pinapagcuintas, hiningan ng pamisa, at di nagbayad sa kanyang panalangin. Di napaupa si San Juan sa Ilog ng Jordan, gayon din si Cristo sa kanyang pangangaral. Bakit ngayo’y ang mga pari’y walang bigong kilos na di may hinihinging upa? At gutom pa halos nagbibili ng mga kalmen, cuentas, correa at ibapa, pang dayá ng salapi, pampasamá sa kalulua; sa pagkat kalminin mo man ang lahat ng basahan sa lupá, cuintasin mo man ang lahat ng kahoy sa bundok ibilibid mo man sa iyong bayawang ang lahat ng balat ng hayop, at ang lahat na ito’y pagkapaguran mang pagkuruskurusan at pagbulongbulongan ng lahat ng pari sa sangdaigdigan, at iwisik man ang lahat ng tubig sa dagat, ay di mapalilinis ang maruming loob, di mapatatawad ang walang pagsisisi. Gayon din sa kasakiman sa salapi’y maraming ipinagbawal, na matutubos kapag ikaw ay nagbayad, alin na ngá sa huag sa pagkain ng karne, pagaasawa sa pinsan, kumpari, at iba pa, na ipinahihintulot kapag ikaw ay sumuhol. Bakit, nabibili baga ang Dios at nasisilaw sa salaping paris ng mga pari? Ang magnanakaw na tumubos ng bula de composicion, ay makaaasa sa tahimik, na siya’y pinatawad; samakatuid ay ibig ng Dios na makikain ng nakaw? Totoo bagang hirap na ang Maykapal, na nakikigaya sa mga guarda, carabineros ó guardia civil? Kung ito ang Dios na sinasamba ñg Frayle, ay tumalikod ako sa ganyang Dios.

Maghunos dilí ngá tayo at imulat natin ang mata, lalong laló na kayong mga babai, sa pagka’t kayo ang nagbubukas ng loob ng tao. Isipin na ang mabuting ina ay iba, sa inang linalang ng fraile; dapat palakhin ang anak na malapit baga sa larawan ng tunay na Dios, Dios na dí nasusuhulan, Dios na dí masakim sa salapí, Dios na ama ng lahat, na walang kinikilingan, Dios na dí tumatabá sa dugó ng mahirap, na dí nagsasaya sa daing ng naruruhagi, at nangbubulag ng matalinong isip. Gisingin at ihandá ang loob ng anak sa balang mabuti at mahusay na akalá: pagmamahal sa puri, matapat at timtimang loob, maliwanag na pagiisip, malinis na asal, maginoong kilos, pagibig sa kapuá, at pagpipitagan sa Maykapal, ito ang ituró sa anak. At dahil ang buhay ay punó ng pighatí at sakuná, patibayin ang loob sa ano mang hirap, patapañgin ang pusó sa ano mang pañganib. Huag mag antay ang bayan ng puri at ginhawa, samantalang likó ang pagpapalaki sa batá, samantalang lugamí at mangmang ang babaing magpapalaki ñg anak. Walang maiinom sa labó at mapait na bukal; walang matamis na buñga sa punlang maasim. Malaki ngang hindí bahagyá ang katungkulang gaganapin ng babai sa pagkabihis ng hirap ng bayan, nguni at ang lahat na ito’y dí hihigit sa lakas at loob ng babaing Tagalog. Talastas ng lahat ang kapanyarihan at galing ng babayi sa Filipinas, kayá ñgá kanilang binulag, iginapus, at iniyukó ang loob, panatag sila’t habang ang iba’y alipin, ay ma-aalipin din naman ang lahat ng mga anak. Ito ang dahilan ng pagkalugamí ng Asia; ang babayi sa Asia’y mangmang at alipin. Makapangyarihan ang Europa at Amerika dahil duo’y ang mga babai’y malaya’t marunong, dilat ang isip at malakas ang loob.

Alam na kapus kayong totoo ñg mga librong sukat pagaralan; talastas na walang isinisilid araw araw sa inyong pagiisip kundí ang sadyang pang bulag sa inyong bukal na liwanag; tantó ang lahat na ito, kayá pinagsisikapan naming makaabot sa inyo ang ilaw na sumisilang sa kapuá ninyo babayi; dito sa Europa kung hindí kayamutan itong ilang sabi, at pagdamutang basahin, marahil ay makapal man ang ulap na nakakubkob sa ating bayan, ay pipilitin ding mataos ñg masantin na sikat ñg araw, at sisikat kahit banaag lamang … Dí kami manglulumo kapag kayo’y katulong namin; tutulong ang Dios sa pagpawí ñg ulap, palibhasa’y siya ang Dios ñg katotohanan; at isasaulí sa dati ang dilag ñg babaying Tagalog, na walang kakulañgan kundí isang malayang sariling isip, sapagka’t sa kabaita’y labis. Ito ang nasang lagì sa panimdim, na napapanaginip, ang karañgalan ñg babaying kabiak ñg pusó at karamay sa tuá ó hirap ñg buhay: kung dalaga, ay sintahin ñg binatá, di lamang dahilan sa ganda ó tamis ñg asal, kundí naman sa tibay ñg pusó, taas ñg loob, na makabuhay baga at makapanghinapang sa mahiná ó maruruwagang lalaki, ó makapukaw kayá ñg madidilag na pagiisip, pag isang dalaga bagang sukat ipagmalaki ñg bayan, pagpitaganan ñg iba, sapagka at karaniwang sabi sabi ñg mga kastilá at pari na nangagaling diyan ang karupukan at kamangmañgan ñg babaying tagalog, na tila baga ang mali ñg ilan ay malí na nang lahat, at anaki’y sa ibang lupá ay walá, ñg babaing marupok ang loob, at kung sabagay maraming maisusurot sa mata ñg ibang babai ang babaying tagalog….. Gayon ma’y dala marahil ñg kagaanan ñg labí ó galaw ñg dilá, ang mga kastilá, at parí pagbalik sa Espanya’y walang unang ipinamamalabad, ipinalilimbag at ipinagsisigawan halos, sabay ang halakhak, alipustá at tawa, kundí ang babaing si gayon, ay gayon sa convento, gayon sa kastilang pinatuloy, sa iba’t iba pang nakapagñgañgalit; sa tuing maiisip, na ang karamihan ng malí ay gawá ñg kamusmusan, labis na kabaitan, kababaan ñg loob ó kabulagan kayang kalalañgan din nila….. May isang kastilang nagayo’y mataas na tao na, pinakai’t pinatuloy natin sa habang panahong siya’y lumiguyliguy sa Filipinas … pagdating sa Espanya, ipinalimbag agad, na siya raw ay nanuluyang minsan sa Kapangpañgan, kumai’t natulog, at ang maginoong babaying nagpatuloy ay gumayon at gumayon sa kanya: ito ang iginanti sa napakatamis na loob ng babayi … Gayon din ang unang pahili ng pari sa nadalaw na kastila, ay ang kanyang mga masusunuring dalagang tagahalik ng kamay, at iba pang kahalo ang ñgiti at makahulugang kindat … Sa librong ipinalimbag ni Dn. Sinibaldo de Mas, at sa, iba pang sinulat ng mga pari, ay nalathala ang mga kasalanang ikinumpisal ng babai na di ilinilihim ng mga pari sa mga dumadalaw na Kastila, at kung magkaminsan pa’y dinadagdagan ng mga kayabañgan at karumihang hindi mapaniniwalaan … Di ko maulit dito ang mga di ikinahiyang sinabi ng isang fraile kay Mas na di nito mapaniwalaan … Sa tuing maririnig ó mababasa ang mga bagay na ito’y itinatanong namin kung Santa Maria kaya ang lahat ng babaying kastila, at makasalanan na kaya baga ang lahat ng babaying tagalog; ñguni kong sakali’t magsumbatan at maglatlatan ng puri’y … Datapua’t lisanin ko ang bagay na ito, sapagka’t dí ako paring confesor, ó manunuluyang kastilá, na makapaninirá ñg puri ng iba. Itabi ko ito at ituloy sambitin ang katungkulan ñg babai.

Sa mga bayang gumagalang sa babaing para ñg Filipinas, dapat nilang kilanlin ang tunay na lagay upang ding maganapan ang sa kanila’y inia-asa. Ugaling dati’y kapag nanliligaw ang nagaaral na binata ay ipinañgañganyayang lahat, dunong, puri’t salapi, na tila baga ang dalaga’y walang maisasabog kundi ang kasamaan. Ang katapang-tapañga’y kapag napakasal ay nagiging duag, ang duag na datihan ay nagwawalanghiya,na tila walang ina-antay kundi ang magasawa para maipahayag ang sariling kaduagan. Ang anak ay walang pangtakip sa hina ñg loob kundi ang alaala sa ina, at dahilan dito, nalunok na apdo, nagtitiis ñg tampal, nasunod sa lalong hunghang na utos, at tumutulong sa kataksilan ñg iba sa pagka’t kung walang natakbo’y walang manghahagad; kung walang isdang munti’y walang isdang malaki. Bakit kaya baga di humiling ang dalaga sa iibigín, ñg isang marañgal at mapuring ñgalan, isang pusong lalaking makapag-ampon sa kahinaan ng babai, isang marangal na loob na di papayag magka anak ng alipin? Pukawin sa loob ang sigla at sipag, maginoong asal, mahal na pakiramdam, at huwag isuko ang pagkadalaga sa isang mahina at kuyuming puso. Kung maging asawa na, ay dapat tumulong sa lahat ng hírap, palakasin ang loob ng lalaki, humati sa pañganib, aliwin ang dusa, at aglahiin ang hinagpis, at alalahaning lagi na walang hirap na di mababata ñg bayaning puso, at walang papait pang pamana, sa pamanang kaalipustaan at kaalipinan. Mulatin ang mata ñg anak sa pagiiñgat at pagmamahal sa puri, pagibig sa kapua sa tinubuang bayan, at sa pagtupad ñg ukol. Ulituliting matamisin ang mapuring kamatayan saalipustang buhay. Ang mga babai sa Esparta’y (=Sparta) sukat kunang uliran at dito’y ilalagda ko ang aking halimbawa:

Nang iniaabot ñg isang ina ang kalasag sa papasahukbong anak, ay ito lamang ang sinabi: “ibalik mo ó ibalik ka,” ito ñga umuwi kang manalo ó mamatay ka, sapagkat ugaling iwaksi ang kalasag ñg talong natakbo ó inuwi kaya ang bangkay sa ibabaw ñg kalasag. Nabalitaan ñg isang ina na namatay sa laban ang kanyang anak, at ang hukbo ay natalo. Hindi umiimik kundi nagpasalamat dahil ang kanyang anak ay maligtas sa pulá, ñguni at ang anak ay bumalik na buhay; nagluksa ang ina ñg siya’y makita. Sa isang sumasalubong na ina sa mga umuwing galing sa laban, ay ibinalita ñg isa na namatay daw sa pagbabaka ang tatlong anak niya,—”hindi iyan ang tanong ko ang sagot ñg ina, kundi nanalo ó natalo tayó?—Nanalo ang sagot ñg bayani. Kung ganoo’y magpasalamat tayo sa Dios!” ang wika at napa sa simbahan.

Minsa’y nagtagó sa simbahan ang isang napatalong harí nila, sa takot sa galit sa bayan; pinagkaisahang kuluñgin siya doon at patain ñg gutum. Ñg papaderan na ang pinto’y ang ina ang unang nag hakot ñg bato. Ang mga ugaling ito’y karaniwan sa kanila, kayá ñga’t iginalang ng buong Grecia (=Greece) ang babaing Esparta. Sa lahat ñg babai, ang pulá ñg isa ay kayo lamang na taga Esparta ang nakapangyayari sa lalaki. Mangyari pa, ang sagot ñg babai, ay kami lamang ang nagaanak ñg lalaki. Ang tao, ñg mga Esparta ay hindí inianak para mabuhay sa sarili, kungdi para sa kanyang bayan. Habang nanatili ang ganitong mga isipan at ganitong mga babai ay walang kaaway na nakatungtong ñg lupang Esparta, at walang babaing taga Esparta na nakatanaw ñg hukbo ng kaaway. Dí ko inaasahang paniwalaan ako alang-alang lamang sa aking sabi: maraming taong dí natingin sa katuiran at tunay, kundí sa habito, sa putí ñg buhok ó kakulangan kayá ng ngipin. Ñguní at kung ang tanda’y magalang sa pinagdaanang hirap, ang pinagdaan kong buhay hain sa ikagagaling ng bayan, ay makapagbibigay ñg tandá sa akin, kahit maiklí man. Malayó ako sa, pagpapasampalataya, pag didiosdiosan, paghalili kayá sa Dios, paghahangad na paniwalaa’t pakingang pikit-mata, yukó ang ulo at halukipkip ang kamay; ñguni’t ang hiling ko’y magisip, mag mulaymulay ang lahat, usigin at salain kung sakalí sa ngalan ng katuiran itong pinaninindigang mga sabi:

Ang una-una. “Ang ipinagiging taksil ñg ilan ay nasa kaduagan at kapabayaan ñg iba.”

Ang ikalawa. Ang iniaalipustá ng isa ay nasa kulang ñg pagmamahal sa sarili at nasa labis ñg pagkasilaw sa umaalipustá.

Ang ikatlo. Ang kamangmañga’y kaalipinan, sapagkat kung ano ang isip ay ganoon ang tao: taong walang sariling isip, ay taong walang pagkatao; ang bulag na taga sunod sa isip ng iba, ay parang hayop na susunod-sunod sa talí.

Ang ikaapat. Ang ibig magtagó ñg sarili, ay tumulong sa ibang magtagó ñg kanila, sapagkat kung pabayaan mo ang inyong kapuá ay pababayaan ka rin naman; ang isa isang tingting ay madaling baliin, ñguní at mahirap baliin ang isang bigkis na walis.

Ang ika-lima. Kung ang babaing tagalog ay dí magbabago, ay hindí dapat magpalaki ñg anak, kungdí gawing pasibulan lamang; dapat alisin sa kanya ang kapangyarihan sa bahay, sapagka’t kung dili’y ipag kakanulong walang malay, asawa, anak, bayan at lahat.

Ang ika-anim. Ang tao’y inianak na paris-paris hubad at walang talí. Dí nilalang ñg Dios upang maalipin, dí binigyan ñg isip para pabulag, at dí hiniyasan ñg katuiran at ñg maulol ñg iba. Hindí kapalaluan ang dí pagsamba sa kapuá tao, ang pagpapaliwanag ñg isip at paggamit ñg matuid sa anomang bagay. Ang palalo’y ang napasasamba, ang bumubulag sa iba, at ang ibig paniigin ang kanyang ibig sa matuid at katampatan.

Ang ika-pito. Liniñgin ninyong magaling kung ano ang religiong itinuturó sa atin. Tingnan ninyong mabuti kung iyan ang utos ng Dios ó ang pangaral ni Cristong panglunas sa hirap ñg mahirap, pangaliw sa dusa ñg nagdudusa. Alalahanin ninyo ang lahat ñg sa inyo’y itinuturó, ang pinapatuñguhan ñg lahat ng sermon, ang nasa ilalim ng lahat ng misa, novena, kuintas, kalmen, larawan, milagro, kandilá, corea at iba’t iba pang iginigiit, inihihiyaw at isinusurot araw-araw sa inyong loob, taiñga, at mata, at hanapin ninyo ang puno at dulo at saka iparis ninyo ang religiong sa malinis na religion ni Cristo, at tingnan kung hindí ang inyong pagkakristiano ay paris ng inaalagang gatasang hayop, ó paris ng pinatatabang baboy kayá, na dí pinatatabá alang alang sa pagmamahal sa kaniya, kundí maipagbili ng lalong mahal at ng lalong masalapian.

Magbulay-bulay tayo, malasin ang ating kalagayan, at tayo’y mag isip isip. Kung itong ilang buhaghag na sabi’y makatutulong sa ibinigay sa inyong bait, upang ding maituloy ang nasimulan ninyong paglakad.

“Tubó ko’y dakilá sa puhunang pagod” at mamatamisin ang ano mang mangyari, ugaling upa sa sino mang mañgahas sa ating bayan magsabi ng tunay. Matupad nawá ang inyong nasang matuto at harí na ñgang sa halaman ñg karunuñgan ay huwag makapitas ñg buñgang bubut, kundí ang kikitili’y piliin, pagisipin muná, lasapin bago lunukin, sapagka’t sa balat ñg lupá lahat ay haluan, at di bihirang magtanim ang kaaway ng damong pansirá, kasama sa binhí sa gitná ñg linang.

Ito ang matindin nasá ñg inyong kababayang si…

JOSÉ RIZAL

Europa, 1889.

*** Mula sa Patnugot: Hinango ang mababasa dito mula sa websayt ng JoseRizal.info bilang isang serbisyo para sa madla sa paggunita sa pambansang bayani ng Pilipinas, Gat Jose Rizal, sa kaniyang ika-150 kapanganakan. Ang emanila at The Filipino Australian, bilang kasama sa pagtaguyod ng ganitong pag-alaala at pagbibigay dangal ay bumuo ng isang websayt na may taguring “Rizaliana Sesquicentennial Radio Festival in Sydney”.

This month of October as the world observes the day (October 24) on which the foundational treaty of the Charter of the United Nations became in force, Philippine Studies pays tribute to a great Filipino.

That Filipino is General Carlos P. Romulo (14 January 1899, Camiling, Tarlac, Philippines – 15 December 1985, Manila, Philippines) – diplomat, politician, soldier, journalist, educator, and author.

Below is an extract from Wikipedia about the man who helped shape the future of the United Nations.

In his career in the United Nations, Rómulo was a strong advocate of human rights, freedom and decolonization.

During the selection of the UN’s official seal, he looked over the seal-to-be and asked, “Where is the Philippines?” US Senator Warren Austin, head of the selection committee, explained, “It’s too small to include. If we put the Philippines, it would be no more than a dot.” “I want that dot!” insisted Romulo.

Today, a tiny dot between the Pacific Ocean and the South China Sea can be found on the UN seal.

In 1948 in Paris, France, at the third UN General Assembly, he strongly disagreed with a proposal made by the Soviet delegation headed by Andrei Vishinsky, who challenged his credentials by insulting him with this quote: “You are just a little man from a little country.” In return, Romulo replied, “It is the duty of the little Davids of this world to fling the pebbles of truth in the eyes of the blustering Goliaths and force them to behave!”, leaving Vishinsky with nothing left to do but sit down.

President of the UN General Assembly

He served as the President of the Fourth Session of United Nations General Assembly from 1949–1950, and chairman of the United Nations Security Council.

He had served with General Douglas MacArthur in the Pacific, was Ambassador to the United States, and became the first non-American to win the Pulitzer Prize in Correspondence in 1942.

The Pulitzer Prize website says Carlos P. Romulo of Philippine Herald was awarded “For his observations and forecasts of Far Eastern developments during a tour of the trouble centers from Hong Kong to Batavia.” He was a candidate for the position of United Nations Secretary-General in 1953, but did not win.

Rómulo served eight Philippine presidents, from Manuel L. Quezon to Ferdinand Marcos, as the Secretary of Foreign Affairs of the Philippines and as the country’s representative to the United States and to the United Nations. He also served as the Resident Commissioner to the U.S. House of Representatives during the Commonwealth era.

General Romulo died, at 86, in Manila on 15 December 1985 and was buried in the Heroes’ Cemetery (Libingan ng mga Bayani). He was honored as the Philippines’ greatest diplomat in the 20th Century.

In 1980, he was extolled by United Nations Secretary-General Kurt Waldheim as “Mr. United Nations” for his valuable services to the United Nations and his dedication to freedom and world peace.

Before the “TITANIC”, there were the GALLEONS, and the Filipinos were on them. And now, everyone has a chance to jump aboard a mighty ship that once ruled the world.

From October 5-9, the Philippines will host the Nao Victoria, a 17th century replica of a Galleon. Berthing at the Manila Harbor, guests from all over will be able to view and walk through history. Without fuel and minimal modern technology, the Galleon is almost exactly as it was four hundred years ago. The Philippines will once again claim its glory as one of the centers of global trade and cultural transmission.

The Galleons, which traveled twice a year from Manila to Acapulco, brought with it goods from four continents. Bounties of the Earth such as silver, pearls and chocolate; and exquisitely made items such as porcelain, silk and pina were traded in Philippine and Mexican ports. Up to eighty percent of the crew were Filipinos, and to this very day, Filipinos are still renowned as Masters of the Seas.

The National Commission for Culture and the Arts and Día del Galeón in partnernship with the Fundación Nao Victoria of Spain, have collaborated and will bring in a piece of world history on Philippine shores. The vessel departed last March 21 from Seville Spain and has crossed the Mediteranean and Indian Oceans. Currently, it is docked in the Shanghai International Expo in China.

The Galleon is 51 meters long and can hold up to 5,000 people! It weighs 495 tons and has ten cast iron cannons reminiscent of days gone by. For those who think history can only be read in old books, this will bring history to light. Philippine national and cultural agencies have pooled their resources together with the Philippine Ports Authority, MARINA, Philippine Coast Guard, and the Philippine Shippers Association on-board to plan the arrival of the Galleon.

The Galleon will be part of the Día del Galeón festivities for the months of September to October. Let us celebrate the new Philippine Renaissance. The Día del Galeón Festival will focus on the impacts of the Galleon and will mirror the three concerns of the United Nations for the year 2010: the protection of biodiversity as impacted by climate change, the advancement of seafaring concerns, as well as Cultural Rapprochement.

The Philippine festival will add a new dimension to the Galleon trade as it will highlight the role and impact of the Filipinos during the trade as well as emphasizing indigenous art form and heritage at par with Hispanic art form.

The Organizing Committee is chaired by NCCA’s Dr. Vilma Labrador, with Department of Foreign Affairs Secretary Alberto Romulo as Advisory Board Chair. Senator Edgardo J. Angara is the Honorary Chairperson of the event while Cecile Guidote-Alvarez is the Festival’s Director General.

Preparations are underway for the UNESCO-approved global observance of Día del Galeón scheduled for October 8 to remember its historic role as a trade route connecting continents and as a vessel of cultural exchange.

Source: Philippine Senate

We picked up some articles from a related site, Only in the Philippines, which may be controversial but should give our readers an additional background on this chapter of Philippine history, the Spanish American War where the Philippines was made part of the bargain.

When you view the documentary, let us always keep an open mind as the materials presented in the documentary may lend to further understanding on the true relationship of the Philippines, the people behind the Philippine revolution, the United States and Spain.

The video clips are currently hosted by YouTube and are in five parts. Credits to YT member tierraboricua for sharing the video clips.

After viewing the videos, you may want to share your thoughts using the Comments box below.

Part 1: Spanish American War the Philippines and Filipino Genocide

httpv://www.youtube.com/watch?v=y1f_1TF3rA8

Part 2: Spanish American War the Philippines and Filipino Genocide

httpv://www.youtube.com/watch?v=Vk7jRvx9E_w

Part 3: Spanish American War the Philippines and Filipino Genocide

httpv://www.youtube.com/watch?v=9WxrAjiATMk

Part 4: Spanish American War the Philippines and Filipino Genocide
httpv://www.youtube.com/watch?v=njOE_2xeOjY

Part 5: Spanish American War the Philippines and Filipino Genocide

httpv://www.youtube.com/watch?v=4tAgg3OCtls

After viewing these videos, what do you think?

There have been proposals to declare January 23 of every year as “Republic Day” to commemorate the founding of the Philippine Republic on this day in 1899 in Malolos, Bulacan. This republic lasted until March 1, 1901, when the American forces captured its only president, General Emilio Aguinaldo. That capture led to the end of the Filipino-American War (1899-1903), and the fall of that republic, which is now known in history as the Malolos Republic or the First Philippine Republic. However, there were two republics prior to it.

In late 1896, the Katipunan factions in Cavite invited the Katipunan supreme leader, Andres Bonifacio, from Manila to act on their differences and the issues affecting their struggle for freedom from Spanish rule.

On March 22, 1897, they assembled in Tejeros, Cavite. After the fiery arguments and against Bonifacio’s desires, the majority of the convention delegates prevailed to abolish the Katipunan, create a new government, and elect officers for the new government, which was republican in concept and presidential in structure.

Thus was born the Tejeros Republica, the first Philippine Republic. Its elected officers were: Emilio Aguinaldo, president; Mariano Trias, vice president; Artemio Ricarte, captain-general; Emiliano Riego de Dios, director of war; and Andres Bonifacio, director of the interior. Except for Bonifacio, they took their oath of office the following day.

There is a document which proves the existence of the Tejeros Republic: the provisional constitution that the revolutionary leaders drafted on November 1, 1897, in Biak-na-Bato, San Miguel, Bulacan. It was the country’s first constitution and is now more known as the Biak-na-Bato Constitution. It began with the following paragraph:

“In Biak-na-Bato this first day of the month of November, year 1897, the Representatives of the people of the Philippine Islands have, upon the order of the President, convened to draft the Constitution of the Republic of the Philippines, which had already been established and proclaimed in the town of Naic, province of Cavite, on March 22 of this year, in accordance with the provisions of Decree No. 29 of the current year, and after a long study, have adopted the following articles: Constitution or Fundamental Law of the Republic of the Philippines.”?

This constitution clearly stated that there was an existing Republic of the Philippines, which had been established and proclaimed in Naic, Cavite, on March 22, 1897. The authors of the constitution, Felix Ferrer and Isabelo Artacho, erred in naming where that republic was actually established and proclaimed. They should have written Tejeros, not Naic.

This constitution was signed by 41 revolutionary leaders (including Aguinaldo), who constituted themselves into an assembly of the representatives of the Filipino people. Its closing paragraph said:

“As enacted by the Assembly of the Representatives of the Filipino people, and in the name of the Republic created by the assembly thus constituted: We, the undersigned, pledged with our word and honor the fulfillment of what is set forth in this Constitution at Biak-na-Bato on November 1, 1897.”?

SINCE July 1898, the Philippine Revolutionary Government headed by Gen. Emilio Aguinaldo had been safely headquartered in Malolos, Bulacan. They were anticipating the establishment of a future Philippine Republic.

Aguinaldo was holding his presidential office at the Malolos Church Convent; the Revolutionary Congress, which was framing a Constitution for the future republic, was holding its sessions at the nearby Barasoain Church; while Aguinaldo’s generals were spearheading the liberation of towns, cities, and provinces from Spanish rule.

Aguinaldo regularly issued decrees and laws for the land. Some of those statues were penned by Apolinario Mabini, a lawyer who had been Aguinaldo’s most important political adviser since the previous June 12.

One decree dated Oct. 19, 1898, created a Literary University of the Philippines. This state university was to offer courses in the fields of law, medicine, pharmacy, surgery, and notary public. Its classes began the following December (The Laws of the First Philippine Republic, edited by Sulpicio Guevarra, Manila: National Historical Commission, 1972, pp. 49-61).

The establishment of this university must have stirred many people in various parts of the country because Emilio Jacinto, the former right-hand man of Andres Bonifacio, the Katipunan founder, was so eager to leave his home in Manila for Malolos to enroll in its law course.

Jacinto was an 18-year-old law student at the University of Santos Tomas (UST) in Manila when he joined the Katipunan in 1894. His brilliant mind catapulted himself to become Bonifacio’s most trusted man. He wrote documents for the Katipunan, and Bonifacio brought him along when consulting individuals relevant to the revolutionary cause. They used to visit Mabini at the latter’s house in central Manila.

When the revolution broke out in August 1896, Bonifacio and Jacinto were at each other’s side on the battlefield. Jacinto was then into his second year of law studies in UST. His childhood dream of becoming a legal luminary was abruptly curtailed by this untimely upheaval.

In December 1896, the two friends separated. Bonifacio went to Cavite to settle the issue of replacing the Katipunan with a new revolutionary government. Jacinto proceeded to Laguna to direct the local revolutionary forces there. (It is a wonder why the Katipunan’s second most important man had to descend from the highest echelon to lead a small town combat unit).

In Cavite, Bonifacio met his tragic fate. He lost the revolutionary leadership to Aguinaldo, and after breaking away from that new leadership, was ordered arrested by Aguinaldo, tried by a military tribunal, sentenced to die, and was executed on May 10, 1897. This death left a bitter rift between the Bonifacio and Aguinaldo sides.

Throughout that period, Jacinto stayed in Laguna. During a battle in February 1898, he was wounded in the thigh, was captured by the Spanish soldiers, and nursed in the convent of Santa Cruz, Laguna. When he had recovered, the Spanish authorities released him because he was able to convince them that he was a spy-agent of the Spanish government. He slipped back to Manila to hide (Filipinos in History, Vol. I, Manila: National Historical Institute, 1989, pp. 245-247).

Jose Rizal valued learning so much that the education of Filipinos emerged from being one of the dreams of his youth to become his supreme aspiration during his adulthood.

In 1876, when he was a 15-year-old student at the Ateneo Municipal of Manila, he wrote the poem Por la educación recibe lustre la Patria (Education Gives Luster to the Motherland), which affirmed that education was an instrument that “inspires an enchanting virtue and puts the country in the lofty seat of endless glory” and that whoever procured it may rise until the height of honor ? (Rizal’s Poems, Centennial Edition, Manila: Jose Rizal National Centennial Commission, 1962, pp. 12, 13). Since he was only a teen-ager, his keen desires for his motherland’s education had always been in his mind.

His first novel, the Noli Me Tangere (Berlin, 1887) sought radical changes in the country’s educational system, such as new curricula that would suit the people’s needs; more schools, books, and instructional equipment; better teaching methods; and good teachers and good benefits to them. It sought the teaching of both local and Spanish languages in order that pupils would understand what were being taught to them. It also asked the removal of the lash as the severe punishment to students who could not memorize and recite a whole catechism book in Spanish (without even understanding a single word of it).

On March 31, 1890, while in Brussels, he told in a letter to his Austrian friend Ferdinand Blumentritt:? “Yes, I believe that the time is approaching when I can return to the Philippines. Then, when I am already there, you will come with your whole family and you will live with me. I have a large library. I shall order a little house built on a hill. Then I shall devote myself to the sciences, I shall read and write history, I shall establish a school, and if you can stand the climate, you will be its director. Then we shall rest and devote our strength to the education of the people, which is my supreme aspiration ? (The Rizal-Blumentritt Correspondence, Centennial Edition, Part 1, Manila: Jose Rizal National Centennial Commission, 1961, pp. 343-344).

By that time, Rizal was already a matured 28-year-old young professional. His views on education had ripened too. It was now his supreme aspiration.

He knew where he would begin the education of the people. It would be in his hometown of Calamba, which had hills, plains, streams, and forests, and which was facing Laguna Lake. Its calm environment was very conducive to learning. The large library was their family library, which had more than 1,000 volumes of books, aside from scholarly journals and periodicals.

His writings revealed that his aspiration would:

SOME claim that June 12 is not the fitting day to observe the country’s Independence Day because of a supposedly faulty passage in the document of the proclamation of Philippine independence from Spanish rule, which was signed on June 12, 1898, in Kawit, Cavite. The pertinent portion of the Acta de la proclamación de independencia del pueblo Filipino (Act of Proclamation of Independence of the Filipino People) runs thus:

“And summoning as witness of the honesty of our intentions, the Supreme Judge of the Universe, and under the protection of the potent and humanitarian North American nation, we proclaim and solemnly declare, in the name and by authority of the inhabitants of all these Philippine Islands, that they are and have the right to be free and independent, that they be free from all submission to the Crown of Spain, that every political tie between the two is and must be completely severed and annulled. …”

Allegedly, the passage “under the protection of the potent and humanitarian North American nation” hinted that there was no independence at all because the declared freedom from Spain was instantly placed under another power, the United States. The Philippines was converted into a U.S. protectorate because the U.S. became the protector of that independence.

If that passage and the entire Acta would be read carefully, it would clearly be seen that it was not independence which was under American protection, but we: the signers of the document or the Filipino revolutionary leaders. While summoning God as witness and while under the protection of the United States, they declared independence. It’s very clear, isn’t it?

Agreements. When the Spanish-American War was declared on April 24, 1898, General Emilio Aguinaldo and other revolutionary leaders were in Hong Kong as temporary exiles because of a treaty they and the Spanish colonial government had signed in December 1897.

The American fleet under Admiral George Dewey attacked the Spanish squadron in the Philippines during the Battle of Manila Bay on May 1, 1898. It was a stirring victory for the Americans, for all of the Spanish warships were sunk or swallowed up by fire. But the Americans could not make land attacks in Manila because they did not have enough men to do so. They remained on their ships in the bay, awaiting reinforcements from the U.S.

While waiting, Dewey contacted Aguinaldo. Through Rounseville Wildman, E. Spencer Pratt, and Oscar Williams, the American consuls in Hong Kong, Singapore, and Manila, respectively, Dewey was able to convince Aguinaldo to thrust into the Spanish-American fray.

They agreed that Filipino and American forces would fight together against a common adversary (the Spaniards), that Americans would supply Filipinos with arms, and that the U.S. would not conquer the Philippines, since colonizing countries was against U.S. policy as a democratic nation.

Bayang magiliw, perlas ng Silanganan,
Alab ng puso, sa dibdib mo’y buhay.
Lupang hinirang, duyan ka ng magiting
Sa manlulupig, ‘di ka pasisiil.

Sa dagat at bundok, sa simoy at sa langit mong bughaw,
May dilag ang tula at awit sa paglayang minamahal
Ang kislap ng watawat mo’y tagumpay na nagniningning,
Ang bituin at araw niya’y kailan pa ma’y di magdidilim.

Lupa ng araw, ng luwalhati’t pagsinta,
Buhay ay langit sa piling mo;
Aming ligaya, na ‘pag may mang-aapi,
Ang mamatay ng dahil sa iyo.

—
Looking for a music sheet of Lupang Hinirang? Here is one which you can download for free. Please note the copyright notice on the music sheet.

The Philippine National Anthem is a product of revolution, a response to the need of the revolutionary times that gave birth to it. And this need arose in 1898, when the revolution against Spain was in its second year and a Filipino victory was in sight.

Gen. Emilio Aguinaldo astutely recognised the need for national symbols to rally the nation against the enemy. On June 5, 1898, he commissioned Julian Felipe, a Cavite pianist and composer, to work on a mark for the revolutionists. Felipe worked on the assignment for six days and on June 11, sitting in front of a piano in the Aguinaldo living room room, played his music before the presidente and his lieutenants. Named by Felipe the Marcha Filipino Magdalo (after Aguinaldo’s nom de guerre and his faction in the Katipunan), the music was adopted on the spot and renamed the Marcha Nacional Filipina (Philippine National March).

The national anthem was heard publicly for the first time on June 12, 1898, when, standing on the balcony of his Kawit mansion, Aguinaldo proclaimed Asia’s first independent republic before a cheering throng. Two rallying symbols were presented to the infant nation that day. Also displayed for the first time was the national flag, unfurled to the stirring strains of the marcha nacional played by the band of Sand Francisco de Malabon (now Heneral Trias) whose members had learned the music the day before.

But still without words, Felipe’s music was simply a march. It could not be sung. The need for lyrics was just as great as there was for the music. In December 1898, the Philippines was ceded by Spain to the United States of America in the Treaty of Paris. Having thrown off Spanish rule, the Filipinos found themselves under new colonial masters, the Americans. In February of 1899, the Filipino-American War erupted.

The defiant lyrics to match the stirring strains of Felipe were supplied by Jose Palma, a 23-year old soldier who was as adept with the pen as he was with the sword. He wrote a poem entitled “Filipinas” and this was wed to the Felipe composition. The anthem was readily taken by the young nation at war. But on March 23, 1901, the war with America ground to a halt with the capture of Aguinaldo in Palanan, Isabela.

The first half of the century were years of humiliation for the Filipinos and their anthem. The American administrators discouraged the singing of English and Tagalog translations.

In 1956, a new version penned by the Surian ng Wikang Pambansa (Institute of National Language) was adopted. That version is now the current official Filipino lyrics sung all over the country and given wider propagation through radio, television and cinema.
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*** Article first published on emanila in June 1998.