Lineage, Life, and Labors of Jose Rizal, Philippine Patriot - Austin Craig
A year after his sister Potenciana's death, Francisco Mercado married
Teodora Alonzo, a native of Manila, who for several years had been
residing with her mother at Kalamba. The history of the family of
Mrs. Mercado is unfortunately not so easily traced as is that of her
husband, and what is known is of less simplicity and perhaps of more
interest since the mother's influence is greater than the father's,
and she was the mother of Jose Rizal.
Her father, Lorenzo Alberto Alonzo (born 1790, died 1854), is said
to have been "very Chinese" in appearance. He had a brother who was
a priest, and a sister, Isabel, who was quite wealthy; he himself
was also well to do. Their mother, Maria Florentina (born 1771, died
1817), was, on her mother's side, of the famous Florentina family of
Chinese mestizos originating in Baliwag, Bulacan, and her father was
Captain Mariano Alejandro of Binan.
Lorenzo Alberto was municipal captain of Binan in 1824, as had been his
father, Captain Cipriano Alonzo (died 18O5), in 1797. The grandfather,
Captain Gregorio Alonzo (died 1794), was a native of Quiotan barrio,
and twice, in 1763 and again in 1768, at the head of the mestizos'
organization of the Santa Cruz district in Manila.
Captain Lorenzo was educated for a surveyor, and his engineering books,
some in English and others in French, were preserved in Binan till,
upon the death of his son, the family belongings were scattered. He
was wealthy, and had invested a considerable sum of money with the
American Manila shipping firms of Peele, Hubbell & Co., and Russell,
Sturgis & Co.
The family story is that he became acquainted with Brigida de Quintos,
Mrs. Rizal's mother, while he was a student in Manila, and that she,
being unusually well educated for a girl of those days, helped him
with his mathematics. Their acquaintance apparently arose through
relationship, both being connected with the Reyes family. They had five
children: Narcisa (who married Santiago Muger), Teodora (Mrs. Francisco
Rizal Mercado), Gregorio, Manuel and Jose. All were born in Manila,
but lived in Kalamba, and they used the name Alonzo till that general
change of names in 1850 when, with their mother, they adopted the
name Realonda. This latter name has been said to be an allusion to
royal blood in the family, but other indications suggest that it
might have been a careless mistake made in writing by Rosa Realonda,
whose name sometimes appears written as Redonda. There is a family
Redondo (Redonda in its feminine form) Alonzo of Ilokano origin, the
same stock as their traditions give for Mrs. Rizal's father, some
of whose members were to be found in the neighborhood of Binan and
Pasay. One member of this family was akin in spirit to Jose Rizal,
for he was fined twenty-five thousand pesos by the Supreme Court of
the Philippine Islands for "contempt of religion." It appears that he
put some original comparisons into a petition which sought to obtain
justice from an inferior tribunal where, by the omission of the word
"not" in copying, the clerk had reversed the court's decision but
the judge refused to change the record.
Brigida de Quintos's death record, in Kalamba (1856), speaks of her
as the daughter of Manuel de Quintos and Regina Ochoa.
The most obscure part of Rizal's family tree is the Ochoa branch, the
family of the maternal grandmother, for all the archives,--church,
land and court,--disappeared during the late disturbed conditions
of which Cavite was the center. So one can only repeat what has been
told by elderly people who have been found reliable in other accounts
where the clews they gave could be compared with existing records.
The first of the family is said to have been Policarpio Ochoa, an
employe of the Spanish customs house. Estanislao Manuel Ochoa was his
son, with the blood of old Castile mingling with Chinese and Tagalog
in his veins. He was part owner of the Hacienda of San Francisco de
Malabon. One story says that somewhere in this family was a Mariquita
Ochoa, of such beauty that she was known in Cavite, where was her home,
as the Sampaguita (jasmine) of the Parian, or Chinese, quarter.
There was a Spanish nobleman also in Cavite in her time who had
been deported for political reasons--probably for holding liberal
opinions and for being thought to be favorable to English ideas. It
is said that this particular "caja abierta" was a Marquis de Canete,
and if so there is ground for the claim that he was of royal blood;
at least some of his far-off ancestors had been related to a former
ruling family of Spain.
Mariquita's mother knew the exile, since, according to the custom
in Filipino families, she looked after the business interests of her
husband. Curious to see the belle of whom he had heard so much, the
Marquis made an excuse of doing business with the mother, and went to
her home on an occasion when he knew that the mother was away. No one
else was there to answer his knock and Mariquita, busied in making
candy, could not in her confusion find a coconut shell to dip water
for washing her hands from the large jar, and not to keep the visitor
waiting, she answered the door as she was. Not only did her appearance
realize the expectations of the Marquis, but the girl seemed equally
attractive for her self-possessed manners and lively mind. The nobleman
was charmed. On his way home he met a cart loaded with coconut dippers
and he bought the entire lot and sent it as his first present.
After this the exile invented numerous excuses to call, till
Mariquita's mother finally agreed to his union with her daughter. His
political disability made him out of favor with the State church,
the only place in which people could be married then, but Mariquita
became what in English would be called a common-law wife. One of their
children, Jose, had a tobacco factory and a slipper factory in Meisic,
Manila, and was the especial protector of his younger sister, Regina,
who became the wife of attorney Manuel de Quintos. A sister of Regina
was Diega de Castro, who with another sister, Luseria, sold "chorizos"
(sausages) or "tiratira" (taffy candy), the first at a store and
the second in their own home, but both in Cavite, according to the
variations of one narrative.
A different account varies the time and omits the noble ancestor by
saying that Regina was married unusually young to Manuel de Quintos to
escape the attentions of the Marquis. Another authority claims that
Regina was wedded to the lawyer in second marriage, being the widow
of Facundo de Layva, the captain of the ship Hernando Magallanes,
whose pilot, by the way, was Andrew Stewart, an Englishman.
It is certain that Regina Ochoa was of Spanish, Chinese and Tagalog
ancestry, and it is recorded that she was the wife of Manuel de
Quintos. Here we stop depending on memories, for in the restored
burial register of Kalamba church in the entry of the funeral of
Brigida de Quintos she is called "the daughter of Manuel de Quintos
and Regina Ochoa."
Manuel de Quintos was an attorney of Manila, graduated from Santo Tomas
University, whose family were Chinese mestizos of Pangasinan. The
lawyer's father, of the same name, had been municipal captain of
Lingayan, and an uncle was leader of the Chinese mestizos in a
protest they had made against the arbitrariness of their provincial
governor. This petition for redress of grievances is preserved in
the Supreme Court archives with "Joaquin de Quintos" well and boldly
written at the head of the complainants' names, evidence of a culture
and a courage that were equally uncommon in those days. Complaints
under Spanish rule, no matter how well founded, meant trouble for the
complainants; we must not forget that it was a vastly different thing
from signing petitions or adhering to resolutions nowadays. Then the
signers risked certainly great annoyance, sometimes imprisonment,
and not infrequently death.
The home of Quintos had been in San Pedro Macati at the time of Captain
Novales's uprising, the so-called "American revolt" in protest against
the Peninsulars sent out to supersede the Mexican officers who had
remained loyal to Spain when the colony of their birth separated
itself from the mother country. As little San Pedro Macati is charged
with having originated the conspiracy, it is unlikely that it was
concealed from the liberal lawyer, for attorneys were scarcer and
held in higher esteem in those days.
The conservative element then, as later, did not often let drop
any opportunity of purging the community of those who thought for
themselves, by condemning them for crime unheard and undefended,
whether they had been guilty of it or not.
All the branches of Mrs. Rizal's family were much richer than the
relatives of her husband; there were numerous lawyers and priests
among them--the old-time proof of social standing--and they were
influential in the country.
There are several names of these related families that belong among
the descendants of Lakandola, as traced by Mr. Luther Parker in
his study of the Pampangan migration, and color is thereby given,
so far as Rizal is concerned, to a proud boast that an old Pampangan
lady of this descent makes for her family. She, who is exceedingly
well posted upon her ancestry, ends the tracing of her lineage from
Lakandola's time by asserting that the blood of that chief flowed
in the veins of every Filipino who had the courage to stand forward
as the champion of his people from the earliest days to the close of
the Spanish regime. Lakandola, of course, belonged to the Mohammedan
Sumatrans who emigrated to the Philippines only a few generations
before Magellan's discovery.
To recall relatives of Mrs. Rizal who were in the professions may
help to an understanding of the prominence of the family. Felix
Florentino, an uncle, was the first clerk of the Nueva Segovia
(Vigan) court. A cousin-german, Jose Florentino, was a Philippine
deputy in the Spanish Cortes, and a lawyer of note, as was also
his brother, Manuel. Another relative, less near, was Clerk Reyes,
of the Court of First Instance in Manila. The priest of Rosario,
Vicar of Batangas Province, Father Leyva, was a half-blood relation,
and another priestly relative was Mrs. Rizal's paternal uncle,
Father Alonzo. These were in the earlier days when professional
men were scarcer. Father Almeida, of Santa Cruz Church, Manila,
and Father Agustin Mendoz, his predecessor in the same church, and
one of the sufferers in the Cavite trouble of '72--a deporte--were
most distantly connected with the Rizal family. Another relative,
of the Reyes connection, was in the Internal Revenue Service and had
charge of Kalamba during the latter part of the eighteenth century.
Mrs. Rizal was baptized in Santa Cruz Church, Manila, November 18,
1827, as Teodora Morales Alonzo, her godmother being a relative by
marriage, Dona Maria Cristina. She was given an exceptionally good
fundamental education by her gifted mother, and completed her training
in Santa Rosa College, Manila, which was in the charge of Filipino
sisters. Especially did the religious influence of her schooling
manifest itself in her after life. Unfortunately there are no records
in the institution, because it is said all the members of the Order
who could read and write were needed for instruction and there was
no one competent who had time for clerical work.
Brigida de Quintos had removed to the property in Kalamba which Lorenzo
Alberto had transferred to her, and there as early as 1844 she is
first mentioned as Brigida de Quintos, then as Brigida de Alonzo,
and later as Brigida Realonda.
CHAPTER IV
Rizal's Early Childhood
JOSE PROTASIO RIZAL MERCADO Y ALONZO REALONDA, the seventh child of
Francisco Engracio Rizal Mercado y Alejandro and his wife, Teodora
Morales Alonzo Realonda y Quintos, was born in Kalamba, June 19, 1861.
He was a typical Filipino, for few persons in this land of mixed
blood could boast a greater mixture than his. Practically all
the ethnic elements, perhaps even the Negrito in the far past,
combined in his blood. All his ancestors, except the doubtful
strain of the Negrito, had been immigrants to the Philippines, early
Malays, and later Sumatrans, Chinese of prehistoric times and the
refugees from the Tartar dominion, and Spaniards of old Castile and
Valencia--representatives of all the various peoples who have blended
to make the strength of the Philippine race.
Shortly before Jose's birth his family had built a pretentious new home
in the center of Kalamba on a lot which Francisco Mercado had inherited
from his brother. The house was destroyed before its usefulness had
ceased, by the vindictiveness of those who hated the man-child that
was born there. And later on the gratitude of a free people held the
same spot sacred because there began that life consecrated to the
Philippines and finally given for it, after preparing the way for the
union of the various disunited Chinese mestizos, Spanish mestizos,
and half a hundred dialectically distinguished "Indians" into the
united people of the Philippines.
Jose was christened in the nearby church when three days old, and as
two out-of-town bands happened to be in Kalamba for a local festival,
music was a feature of the event. His godfather was Father Pedro
Casanas, a Filipino priest of a Kalamba family, and the priest who
christened him was also a Filipino, Father Rufino Collantes. Following
is a translation of the record of Rizal's birth and baptism: "I, the
undersigned parish priest of the town of Calamba, certify that from
the investigation made with proper authority, for replacing the parish
books which were burned September 28, 1862, to be found in Docket No. 1
of Baptisms, page 49, it appears by the sworn testimony of competent
witnesses that JOSE RIZAL MERCADO is the legitimate son, and of lawful
wedlock, of Don Francisco Rizal Mercado and Dona Teodora Realonda,
having been baptized in this parish on the 22d day of June in the year
1861, by the parish priest, Rev. Rufino Collantes, Rev. Pedro Casanas
being his godfather."--Witness my signature. (Signed) LEONCIO LOPEZ.
Jose Rizal's earliest training recalls the education of William
and Alexander von Humboldt, those two nineteenth century Germans
whose achievements for the prosperity of their fatherland and the
advancement of humanity have caused them to be spoken of as the most
remarkable pair of brothers that ever lived. He was not physically
a strong child, but the direction of his first studies was by an
unusually gifted mother, who succeeded, almost without the aid of
books, in laying a foundation upon which the man placed an amount
of well-mastered knowledge along many different lines that is truly
marvelous, and this was done in so short a time that its brevity
constitutes another wonder.
At three he learned his letters, having insisted upon being
taught to read and being allowed to share the lessons of an elder
sister. Immediately thereafter he was discovered with her story book,
spelling out its words by the aid of the syllabary or "caton" which
he had propped up before him and was using as one does a dictionary
in a foreign language.
The little boy spent also much of his time in the church, which was
conveniently near, but when the mother suggested that this might be
an indication of religious inclination, his prompt response was that
he liked to watch the people.
To how good purpose the small eyes and ears were used, the true-to-life
types of the characters in "Noli Me Tangere" and "El Filibusterismo"
testify.
Three uncles, brothers of the mother, concerned themselves with
the intellectual, artistic and physical training of this promising
nephew. The youngest, Jose, a teacher, looked after the regular
lessons. The giant Manuel developed the physique of the youngster,
until he had a supple body of silk and steel and was no longer a
sickly lad, though he did not entirely lose his somewhat delicate
looks. The more scholarly Gregorio saw that the child earned his candy
money--trying to instill the idea into his mind that it was not the
world's way that anything worth having should come without effort; he
taught him also the value of rapidity in work, to think for himself,
and to observe carefully and to picture what he saw.
Sometimes Jose would draw a bird flying without lifting pencil from the
paper till the picture was finished. At other times it would be a horse
running or a dog in chase, but it always must be something of which
he had thought himself and the idea must not be overworked; there was
no payment for what had been done often before. Thus he came to think
for himself, ideas were suggested to him indirectly, so he was never
a servile copyist, and he acquired the habit of speedy accomplishment.
Clay at first, then wax, was his favorite play material. From these he
modeled birds and butterflies that came ever nearer to the originals
in nature as the wise praise of the uncles called his attention to
possibilities of improvement and encouraged him to further effort. This
was the beginning of his nature study.
Jose had a pony and used to take long rides through all the surrounding
country, so rich in picturesque scenery. Besides these horseback
expeditions were excursions afoot; on the latter his companion was
his big black dog, Usman. His father pretended to be fearful of some
accident if dog and pony went together, so the boy had to choose
between these favorites, and alternated walking and riding, just as
Mr. Mercado had planned he should. The long pedestrian excursions
of his European life, though spoken of as German and English habits,
were merely continuations of this childhood custom. There were other
playmates besides the dog and the horse, especially doves that lived
in several houses about the Mercado home, and the lad was friend
and defender of all the animals, birds, and even insects in the
neighborhood. Had his childish sympathies been respected the family
would have been strictly vegetarian in their diet.
At times Jose was permitted to spend the night in one of the curious
little straw huts which La Laguna farmers put up during the harvest
season, and the myths and legends of the region which he then heard
interested him and were later made good use of in his writings.
Sleight-of-hand tricks were a favorite amusement, and he developed
a dexterity which mystified the simple folk of the country. This
diversion, and his proficiency in it, gave rise to that mysterious awe
with which he was regarded by the common people of his home region;
they ascribed to him supernatural powers, and refused to believe that
he was really dead even after the tragedy of Bagumbayan.
Entertainment of the neighbors with magic-lantern exhibitions was
another frequent amusement, an ordinary lamp throwing its light on
a common sheet serving as a screen. Jose's supple fingers twisted
themselves into fantastic shapes, the enlarged shadows of which on
the curtain bore resemblance to animals, and paper accessories were
worked in to vary and enlarge the repertoire of action figures. The
youthful showman was quite successful in catering to the public taste,
and the knowledge he then gained proved valuable later in enabling
him to approach his countrymen with books that held their attention
and gave him the opportunity to tell them of shortcomings which it
was necessary that they should correct.
Almost from babyhood he had a grown-up way about him, a sort of dignity
that seemed to make him realize and respect the rights of others and
unconsciously disposed his elders to reason with him, rather than scold
him for his slight offenses. This habit grew, as reprimands were needed
but once, and his grave promises of better behavior were faithfully
kept when the explanation of why his conduct was wrong was once made
clear to him. So the child came to be not an unwelcome companion even
for adults, for he respected their moods and was never troublesome. A
big influence in the formation of the child's character was his
association with the parish priest of Kalamba, Father Leoncio Lopez.
The Kalamba church and convento, which were located across the way
from the Rizal home, were constructed after the great earthquake of
1863, which demolished so many edifices throughout the central part
of the Philippines.
The curate of Kalamba had a strong personality and was notable
among the Filipino secular clergy of that day when responsibility
had developed many creditable figures. An English writer of long
residence in the Philippines, John Foreman, in his book on the
Philippine Islands, describes how his first meeting with this priest
impressed him, and tells us that subsequent acquaintance confirmed
the early favorable opinion of one whom he considered remarkable for
broad intelligence and sanity of view. Father Leoncio never deceived
himself and his judgment was sound and clear, even when against
the opinions and persons of whom he would have preferred to think
differently. Probably Jose, through the priest's fondness for children
and because he was well behaved and the son of friendly neighbors,
was at first tolerated about the convento, the Philippine name for
the priest's residence, but soon he became a welcome visitor for his
own sake.
He never disturbed the priest's meditations when the old clergyman
was studying out some difficult question, but was a keen observer,
apparently none the less curious for his respectful reserve. Father
Leoncio may have forgotten the age of his listener, or possibly was
only thinking aloud, but he spoke of those matters which interested
all thinking Filipinos and found a sympathetic, eager audience in
the little boy, who at least gave close heed if he had at first no
valuable comments to offer.
In time the child came to ask questions, and they were so sensible
that careful explanation was given, and questions were not dismissed
with the statement that these things were for grown-ups, a statement
which so often repels the childish zeal for knowledge. Not many
mature people in those days held so serious converse as the priest
and his child friend, for fear of being overheard and reported,
a danger which even then existed in the Philippines.
That the old Filipino priest of Rizal's novels owed something to the
author's recollections of Father Leoncio is suggested by a chapter in
"Noli Me Tangere." Ibarra, viewing Manila by moonlight on the first
night after his return from Europe, recalls old memories and makes
mention of the neighborhood of the Botanical Garden, just beyond
which the friend and mentor of his youth had died. Father Leoncio
Lopez died in Calle Concepcion in that vicinity, which would seem to
identify him in connection with that scene in the book, rather than
numerous others whose names have been sometimes suggested.
Two writings of Rizal recall thoughts of his youthful days. One tells
how he used to wander down along the lake shore and, looking across
the waters, wonder about the people on the other side. Did they,
too, he questioned, suffer injustice as the people of his home town
did? Was the whip there used as freely, carelessly and unmercifully by
the authorities? Had men and women also to be servile and hypocrites
to live in peace over there? But among these thoughts, never once
did it occur to him that at no distant day the conditions would be
changed and, under a government that safeguarded the personal rights
of the humblest of its citizens, the region that evoked his childhood
wondering was to become part of a province bearing his own name in
honor of his labors toward banishing servility and hypocrisy from
the character of his countrymen.
The lake district of Central Luzon is one of the most historic regions
in the Islands, the May-i probably of the twelfth century Chinese
geographer. Here was the scene of the earliest Spanish missionary
activity. On the south shore is Kalamba, birthplace of Doctor Rizal,
with Binan, the residence of his father's ancestors, to the northwest,
and on the north shore the land to which reference is made above. Today
this same region at the north bears the name of Rizal Province in
his honor.
The other recollection of Rizal's youth is of his first reading
lesson. He did not know Spanish and made bad work of the story of the
"Foolish Butterfly," which his mother had selected, stumbling over the
words and grouping them without regard to the sense. Finally Mrs. Rizal
took the book from her son and read it herself, translating the tale
into the familiar Tagalog used in their home. The moral is supposed
to be obedience, and the young butterfly was burned and died because
it disregarded the parental warning not to venture too close to the
alluring flame. The reading lesson was in the evening and by the
light of a coconut-oil lamp, and some moths were very appropriately
fluttering about its cheerful blaze. The little boy watched them as
his mother read and he missed the moral, for as the insects singed
their wings and fluttered to their death in the flame he forgot
their disobedience and found no warning in it for him. Rather he
envied their fate and considered that the light was so fine a thing
that it was worth dying for. Thus early did the notion that there
are things worth more than life enter his head, though he could not
foresee that he was to be himself a martyr and that the day of his
death would before long be commemorated in his country to recall to
his countrymen lessons as important to their national existence as
his mother's precept was for his childish welfare.