Rizal and Other Heroes PDF

RIZAL and other HEROES Philippine copyright 2011 All Rights Reserved No part of this pamphlet may be reproduced In any form without written permission from the author JOEY A. LOPEZ is a Ph.D in Philippine Studies (continuing) specializing in Philippine Society and Culture at the Asian Center, Uni...

RIZAL and other HEROES Philippine copyright 2011 All Rights Reserved No part of this pamphlet may be reproduced In any form without written permission from the author JOEY A. LOPEZ is a Ph.D in Philippine Studies (continuing) specializing in Philippine Society and Culture at the Asian Center, University of the Philippines, Diliman Quezon City. He has an MA in Philippine Studies major in Philippine Society and Culture in the University of the Philippines-Angara scholarship grant (university-scholar) and a graduate of Notre Dame of Kidapawan College (scholar) in Economics in his baccalaureate degree. He spent his formative years both in elementary and high school at Magpet, Cotabato. He teaches at Far Eastern University specializing in Sociology- Anthropology and Rizal subjects. RIZAL AND OTHER HEROES The ascendancy of Rizal to his stature as National hero as constructed by historians in Philippine history and legitimized by a law made a tremendous impact in the lives of the Filipinos thereby affected and helped shape Philippine society and culture. No other person in the Philippine archipelago became a household name from schools, banks, streets and monuments (even abroad-Lima, Peru), avenues, universities, parks, provinces, stadiums, even funeral parlors and matches except Rizal's name for decades that continues to stand and echo used by ordinary Filipinos in their everyday lives. His quotations and poems became a cliché as may sound used by teachers, politicians, statesmen that still resonate even to this modern day in classrooms, conferences, rallies, speeches and graduations. His name became a source of inspiration and model of exemplary deeds in today's nationalistic wishful thinking. The use of axioms and adages lifted in his poems, novels and writings cited by writers and speakers in several occasions only prove the vast coverage of the importance and influence of his works even in this fast-changing world of internet, technology and popular culture. His popularity is widely circulated in the archipelago as embossed in one-peso coin regardless of status quo and pedigree. From the street children of C.M Recto to the outskirts of Manila, from the Badjao sea-gypsies in search of one peso coin thrown by passengers in sea vessels in wharfs to the call center agents working in nocturnal-creepy-grave shift in the jaded urban-jungle in Makati, from Quezon City and Ortigas complex sprawling in the metropolis to the posh-villages in Forbes, Dasmarinas, Corinthians, from Ayala heights and Wack-Wack subdivisions who carry in their pockets the currency of the poor and the rich Filipinos: the one-peso coin. Unconsciously, he is part of our everyday lives as attached to our pockets and coin purses, but with a purpose. His doctrines and body of literature were legitimized through Rizal Law (R.A 1425) in 1956 as sponsored by Claro M. Recto. They were compulsory school subject requirements, added in the curriculum that were studied by students in the tertiary level taking four-year courses before graduating in college. His journals, photographs, diaries and accounts are his prime edges over other heroes. This catapulted him in the pedestal of greatness considering the extensive body of works and literature that were made accessible to historians, writers and Rizalists. He is being read everywhere, even serialized in comics here and abroad. He became a historical celebrity after his death with a dozen of movies made in honor of his name. Directors and writers fascinated in his prominence as well as the myths shrouded in his life were remade and recreated in new perspectives through movies. New accounts were unearthed by historians and researchers that provided new storylines about the celebrated national hero. The last movie/documentary made to unravel his life was BAYANING 3RD WORLD as directed by prize-winning director Mike de Leon in 1998. It awakened bursts of enlightenment about Rizal and the mysteries haunting his stature as a hero even at present day. The documentary posed more questions than answers in the end as it left unsolved queries thrown to the next generation of writers, scholars and directors. Unlike other heroes whose identities were kept for decades to hide themselves from the prying eyes of the Spaniards, only a handful of documentations were done in honor of their names. Moreover, they were not properly studied at all or by sheer indifference to their life, they were completely forgotten. Bonifacio—the other hero regarded by scholars and experts as his equal or of even superior merit whose own history is so unkind to him was often pictured out as illiterate, poor and plebeian never left a photo of himself, making it arduous and difficult to construct his real image even in statues and monuments. Bonifacio's monument is debated upon by artists and sculptors from accounts of people who imagined his identity. Worst, his statues and monuments to this date were periodically looted by burglars as seen and heard on television and radio. If only those statues could speak, they will delimit Bonifacio's advocacy as the one who led the first revolution in Asia. Nobody saw the real Bonifacio until a group of progressive nationalists resurrected his idealism in the 70's to be at par with Jose Rizal. The Veneration without Understanding of Renato Constantino started the baptism of fire of resurrecting Bonifacio in the academe up to this date. Bonifacio left few accounts and journals to be studied—the PAHIMAKAS—his Tagalog translation of Mi Ultimo Adios (the first ever translated by a Filipino) and the poem “Pag-ibig sa Tinubuang Lupa” became a song popularized by a feminist group Inang Laya). The song is a staple favorite in nationalistic, cause-oriented gatherings. Jacinto—considered as an heir apparent of Rizal with a Rizaline soul left few remarkable works to be studied. His greatest work, KARTILLA, provided the moral code and prescription to the separatist movement Katipunan, the first revolutionary group organized by Bonifacio. Jacinto's longest work, LIWANAG at DILIM, were only preserved, ironically, in the Rizaliana collection, only to be studied by history majors or those specializing in Philippine studies. Mabini—another national figure, was rumored as syphilitic and was disliked by the circle of ilustrados because of his non-conforming critical views and opinions about the newly-established revolutionary government headed by Emilio Aguinaldo. In his book LA REVOLUCION FILIPINA, Mabini manifested his opposition to Aguinaldo who became the leader in the birth of the new republic which was being influenced by a circle of ilustrados whose personal interests far outweighed public service. Mabini is a legal luminary who witnessed how the nascent republic was, then critiqued, as shortchanged by the Americans. Unlike other heroes, Rizal is the most photographed hero of the country. He had vast documentation from journals to diaries, from travels to women and peoples to cultures. Although his works were radical and revolutionary, he was never involved in politics nor aspires any position, making him more of a reformist: a social and political commentator but never a politician. He devoted more time in writing societal conditions and problems based on his experience as a social and political analyst. In the 19th century colonial politics, Rizal popularized two novels (NOLI ME TANGERE and EL FILIBUSTERISMO) which satirized then the situation which outraged the catholic clergy especially the friars. Some of Rizal's contemporaries were only popularized in postcards with a one-paragraph profile written at the back sold in bookstores and stalls in C.M Recto assigned by teachers during “Linggo ng Wika” or history slum book. Rizal's annotation of Antonio Morga's Sucesos de las Islas Filipinas (Paris-1890) showed a wide range of knowledge of the country's history and its institutions that during those days of fear and terror, could only be understood by courageous revolutionaries. This forbidden realm was haphazardly written with bias by Spanish chroniclers of varied occupations, experiences and prejudices (Agoncillo, 1993). Rizal's elevation in the pedestal of greatness by some historians and teachers deafened the subject, relegating it to the sidelines as dreary and boring in the eyes of the youth nonchalant of his life, works and writings. Such preconceived notion is evident among students taking the subject, making it irrelevant at all in their minds, unmindful of his sublime contributions in building the nation. Worst, if a teacher personally spews and moralizes the subject on values education found in his writings, it becomes problematic. The passive, non-violent resistance among college students becomes a challenge to new breed of teachers humanizing his being a hero without limiting his greatness. Rizal's monument in every town plaza is visible in the 7,107 islands and islets, stretching throughout the archipelago that signify his enormous impact and popularity side by side with the local town heroes. Such reverence and honor likened him to a godlike stature by some devotees, siring reverence and idolatry instead of appreciation by some Rizalists. This sometimes leads to blind adoration and hero-worship. Like Jesus Christ, Rizal said “consummatum est”--(it is done), before his death dubbing him the “Tagalog Christ” by some cults. Constantino (1975) in his article Veneration without Understanding opened a pandora's box that spearheaded a new perspective of Rizal in negating the already established body of literature constructed about him by historians. Constantino gave way to new ideas propagated by progressive groups that vilify Rizal as a national hero especially the December 15, 1896 manifesto. The said manifesto was used by Rizal as defense during his trial, it denounces the revolution as being plotted behind his back and worst organizers of the Katipunan made him the honorary president without his personal knowledge. Born in June 19, 1861 in Calamba, Laguna, Rizal is the most celebrated hero of the country, making other heroes as assistant in the periphery of his rank. Cradled in the womb and nurtured by his mother Teodora Alonso, he studied in Binan, Laguna, Ateneo Municipal, University of Santo Tomas and Central Universidad de Madrid. He finished medicine and specialized in opthalmology, philosophy and letters. He traveled extensively, meeting different peoples, scholars, scientists, places, observing cultures different from his own which eventually shaped his personality and philosophies in life. Rizal practically studied all aspects of human life from being an anthropologist to being a zoologist (A- Z). This was seen as a tireless attempt to better himself in all aspects. He was an architect, engineer, doctor, ethnologist, ophthalmologist, writer, painter, poet, dramatist, linguist (someone who uses foreign languages or studies and teaches linguistics), polyglot (speaking or using many languages), sculptor, teacher, zoologist, etc. He was an accomplished intellectual at a young age of 35 during his execution on December 30, 1896. He was in the prime of his youth during his execution. The only thing that Rizal did not delve deeper into are music and dancing. There are no accounts of this area being explored by our national hero, not to mention his few musical compositions that did not make a name in the music industry as they were completely forgotten. He was hispanized, urbanized and educated indio who rose in the ranks from below who championed the causes of Filipinos. He was known as the “First Filipino” (Guerrero, 2004) who used the word “Filipino” in the contested-award-winning-poem “A la Juventud Filipina”, a poem he wrote while studying at UST in 1879. He was exceptionally lettered and globally enlightened in the liberal atmosphere of European life acquired through the guidance of his brother Paciano—the wind beneath Rizal's wings. His brother is instrumental in his stature today but us sadly forgotten in the annals of history. Rizal was practically Paciano's scholar, sending a fifty peso monthly allowance in Europe. There is no Rizal without Paciano. I think historians and teachers should resurrect Paciano out from his grave, at par with his famous brother Jose who sacrificed his life for his brother's education. If there is one statue backing Rizal's famous monument everywhere in the archipelago, then, it is the monument of Paciano. Behind the success of Rizal is a brother hardly recognized in the pages of history. Rizal became an active member of the Propaganda movement, practically a reformist who contributed articles in the LA SOLIDARIDAD, a fortnightly journal which was the voice of the 19 th century nationalist movement of the Philippine upper class--ilustrado, against Spain in the dissemination of information. He founded the LA LIGA FILIPINA on July 3, 1892 which initiated and campaigned for reforms. He was one of the staunchest critics of the Spanish colonial government during his time that catalyzed 19th century colonial politics, only to be deported on July 7, 1892 in Dapitan, a far-flung area in Zamboanga del Norte in Mindanao. He stayed there for four years and enlisted himself as a military doctor in service to the government of Spain in the war-torn area of Cuba plagued with yellow epidemic, only to be implicated in the August 1896 Philippine revolution as the leader of the group. He was actually inside the vessel that docked in Manila bay from Dapitan en-route to Cuba at the outbreak of the revolution. He was also a social commentator of the Spanish colonial government during his time who challenged Wesceslao Retana (anti-Filipino)—a Spanish writer in the Philippines in a duel. After Rizal's death, Retana experienced a conversion and wrote a book Vida y Escritos del Dr. Rizal (The Life and Writings of Jose Rizal) where he laid down his appreciation to the man and country he once maligned. He was one of the best exemplars of nationalist thinking according to Benedict Anderson, an American writer who wrote the book “Imagined Communities”. His acquisition of better education and enlightenment in Europe was opposed by his mother. This led him to open his eyes from the abuses of colonizers as satirized in his two novels NOLI-1887 (SOCIAL CANCER), FILI-1891 (REIGN OF GREED) that became instrumental in damaging the image of the Spanish clergy in the Philippines. This eventually led to their expulsion from the island, led by a radical and separatist group—THE KATIPUNAN headed by Andres Bonifacio. Rizal's self-expression as a social commentator of his times was incorporated in his poems and writings that led to his execution in Bagumbayan on December 30, 1896. His dramatic death became the rallying cry of the revolutionists which heightened their passion in leading the country to the first ever recorded revolution in Asia towards independence. Ordinary Filipinos risked their lives in a bloodshed which became the soul and inspiration of the revolutionists even with the absent of his apparent non- alignment and differing views about freedom and independence. Dr. Pio Valenzuela, the emissary of the Katipunan, consulted Rizal in Dapitan upon the instruction of Bonifacio who disguised himself with a blindman named Raymundo Mata. Rizal did not concede the idea due to lack of preparation and proper consultation to neutralize the middle class. No other novels in the history of the Philippines affected so much the Filipino psyche, except the NOLI and FILI since elementary, secondary and tertiary. It is being studied, interpreted, analyzed, translated, scrutinized depending upon the school of thoughts of the writers and teachers studying and propagating the ideas found in his two novels. It can be interpreted by anybody depending upon the generation looking at Rizal who is interested in studying about his life regardless of their backgrounds. There are voluminous translations as well as interpretations of his works all over. Textbooks are everywhere defining his life, works and writings. Writers and historians across the globe are interested in studying his life that left interpretations and analyses to a man who dislodged the 333 years of occupation of the Spaniards in the Philippines. He was called as the “Orient's Don Quixote” by the renowned Spanish writer Wenceslao Retana. Like Quixote's idealism, Rizal chartered the unknown where the brave dare not go (The Impossible Dream) who is dreaming the impossible of a just and humane society. Like the tragedy of Don Quixote (the man from la mancha), he struggles to better both himself and world which he lives—an eccentric idealist in a hostile, greedy and cynical world. Like Rizal, there is no doubt of the purity of intent he instills in his own self-imposed crusade. He died without reaching the unreachable star. Miguel de Unamuno, a famous Spanish writer and schoolmate of Rizal in Central Universidad de Madrid (a prolific Spanish writer) also called him the “Tagalog Hamlet”. Like Hamlet's idiosyncrasies, Rizal is shy. He wanted to be alone and did not like chaos although he knows the possibilities of the times. He could have anticipated and done something before any tragedy happens. His prophetic vision made him see the future, he even dreamt of his death. Morbid as it may seem, he had anticipated his death at the age of thirty (30). It was a miscalculation because he died at the age of 35, adding a four year exile in Dapitan. His execution was one of the most dramatic and beautiful deaths in the pages of history that captured the hearts and imagination of most Filipinos. He was able to prepare his death and left letters to his beloved, most especially his older brother Paciano who stood by his side during the worst times, financially, morally and spiritually. Rizal asked forgiveness for the pain he unwillingly caused him and to his family. He genuinely felt sorry for the burden Paciano had faced after his death and to his aged parents. The blueprint of his life, works and writings were written and rewritten by historians, guided teachers and leaders as well as statesmen who eventually shaped Philippine society and culture. Rizal's coming to the world is like the appearance of a rare comet whose brilliance appears only every other century (Blumentritt, 1898 -an Austrian scientist and professor of history in Leitmeritz, Austria, Blumentritt became his friend through correspondence for ten (10) years). He was a victim of academic scholarship by historians and writers insinuating his character especially the December 15, 1896 manifesto (Constantino, 1975) denouncing his participation in the revolution that it was absurd, savaged and plotted behind his back. He was actually confined in a vessel docked in Manila Bay waiting to be transported to Cuba at the outbreak of the revolution on August 23, 1896. It was said to have been written by Rizal fifteen (15) days before his execution on December 30, 1896 as an affidavit during the trial. The manifesto became a negation on his part as being a hero that became a subject of attacks against his stature until today. The vilification of the progressive group in the 70's fashioned to resurrect Bonifacio out of his grave and transfer the popular adulation to the ragtag supremo of the Katipunan—Andres Bonifacio, providing a proper place in the history of the country. But, Bonifacio's ascendancy to his pedestal of greatness is not properly accorded placing him as assistant-national hero due to his shady and obscure origin. He left a handful of work to be studied. He was even tried and executed by the same group (Katipuneros) he founded—the Katipunan allegedly upon the instruction of Emilio Aguinaldo, the revolutionary leader of the new government. His death haunted history up to this date without a closure. He was regarded as the first victim of intra-political struggle in the history of the country. The poor Bonifacio was salvaged during the election of the Tejeros Convention by a group of ilustrados in Cavite who voted him out because he was not a native of the town and his academic background was not a lawyer as objected by Daniel Tirona. The unending academic scholarship of debates between ilustrado vs. indio, reformist vs. separatist, elite vs. poor, propaganda vs. Katipunan and RIZAL vs. BONIFACIO created a dichotomy of principles and ideas propagated by its respective group, germinated by the new breed of scholars in today's nationalist thinking and awareness. The body of literature espousing in defense of the struggle of the group and its political and constitutional ideas became a subject of discussions in classrooms shaping the fragile minds of the youth. The preconceived biases of the school of thoughts of teachers propagating the ideas were instrumental in the allegory of dichotomy depending upon the background of the teachers. In a broader perspective, the infrastructure of ideas constructed by the great Filipino political and social thinkers like Rizal became the pillars in nation building. The efficacy of the ideas and thoughts of Rizal, the organizational and leadership skills of Bonifacio (his recruitment skills in triangular scheme is today's parlance of networking industry), the brains of Jacinto who provided the moral prescriptions of the secret revolutionary movement—Katipunan, found in the Kartilla and Mabini's intellectual as well as legal strategies directed the 1896 revolution and the eventual founding of the revolutionary government headed by General Emilio Aguinaldo were very crucial in the foundation that serves as a framework, guiding the leaders in the making and birth of the republic. Their differing social, cultural and political upbringings that shaped their idealism and philosophies guided their thoughts and actions were intricately woven in the chain of events in their respective generations. It may be opposing or in contrast with each other, but, significantly, their body of ideas became a movement of actions that made an enormous impact that eventually affected and enlightened leaders of the next step of their struggle. Each contribution laid down a framework and foundation that serves as a basis that illuminates our leaders in their continuing saga. These men did not only offer their time and youth but their whole lives devoted in the building of this country, in the founding of the republic. Some were not even properly accorded their due places in history. Although they were also heroes, they were not given prominence in the history. More so, not properly studied or not even properly recognized. Filipinos owed Rizal a lot and to other heroes as well. Rizal's intellectual pursuit for a very short span of time until the age of 35 left a legacy of profound nationalistic concepts that have rekindled the aspirations of the Filipino people for many decades. His writings formed an integral part of the political and social landscape in the minds of many Filipinos. Researchers, historians and political leaders have drawn inspirations and guidance from his writing which serves a big help in building our nation. In honor to the noble contributions of the following heroes like Jose Rizal, Andres Bonifacio, Emilio Jacinto, and Apolinario Mabini, the pamphlet presents ideas freshly-brewed, unearthed from the dustbin of Filipiniana collections, accounts from scholars who studied their lives, personal retrospection of researches and readings from journals, magazines, books that were not even read by the majority, and some accounts from the descendants who were living repository of information who were directly or indirectly involved in the making of history. The author aims in making this pamphlet—reading material accessible to the new generation of youth unmindful of the sublime contributions of these great men in the history of the Philippines. The political and constitutional ideas that guided these men were crucial in understanding the foundation in the rise of Philippines as a nation and as a state. Their significant contributions substantially created avenues of enlightenment among men studying the course of events in history in shaping the direction of the country. The attempt is arduous that may enlighten the youth of today's age of internet and popular culture. This humble article is dedicated to the generations to come in this “BELOVED REGION OF THE SUN”, “PEARL OF THE ORIENT SEAS” and “LOST EDEN”. RIZAL'S CONCEPT OF MAN AND SOCIETY Rizal's philosophy about man emanates from his three scholastic traditions that man by creation or nature possessed certain intellectual and moral potentialities, had a natural tendency towards progress in the full development or perfection, any attempt to stifle or repress man's potentialities or his natural inclination to progress morally disfigures him. (Letter from Rizal to Pastells, S.J as cited by Majul, 1992). “I view man as a masterpiece of creation and perfect within the conditions under which he was created, to the extent that it would not be possible to deprive him of any of those component conditions, whether moral or physical, without disfiguring him or making him unhappy (Letter from Rizal to Pastell, S.J, Sept. 1, 1892, letter no. 566, p. 37) “Deprive a man...of his dignity and you not only deprive him of his moral strength but you also make him useless even for those who wish to make use of him. Every creation has its stimulus, its mainspring, man's is his self-respect” (The Indolence of the Filipinos, Rizal's political writings, ed. Austin Craig, Manila Oriental Commercial Company, 1933 p. 198) To Rizal, “freedom” means the condition in which man is allowed the full development of both his intellectual and moral faculties, and where he is allowed to keep his self-respect. (Majul, 1992). Like Locke and Rousseau, Rizal believed that man is a moral being, society therefore is a system of moral relations being formed by man. He also believed that the people were what the government made them. No corrupt government could survive for as long as the people themselves were not corrupt, he believed that a corrupt people would produce a corrupt government. Rizal's notion of freedom acquires a complex character. A man is said to be “free” if and only he has reached the stage of intellectual integrity, personal discipline, moral dignity, love of country, refusal to submit to tyranny and his willingness to die in defense of these qualities. Rizal wanted to instill in his countrymen the need to develop intellectual and moral virtues, possession of a sense of dignity, love of country and doing what is just and noble. Rizal's ideas on these qualities are found widely scattered among his works, but they can be summarized in the words of Padre Florentino to the dying Simoun, in his novel EL FILIBUSTERISMO: “I do not mean to say that our liberty will be secured in the sword's point...but what we must secure it by making ourselves worthy of it, by exalting the intelligence and the dignity of the individual, by loving justice, right and greatness, even to the extent of dying for them,--and when a people reaches that height God will provide a weapon, the idols will be shattered, the tyranny will crumble like a house of cards and liberty will shine out like the first dawn” (The Reign of Greed, p. 360). Rizal insisted that education was a sine qua non (prerequisite) to being “free”. His conscious attempts to inspire his countrymen by demonstrating to them what they could make out of themselves. He set a very good example by following his teachings to his family, friends and countrymen. He continually admonished those countrymen of his in Europe who were not models of temperance and virtue— referring to the gambling habits of some of his countrymen in Europe, he wrote to M. H del Pilar: “I appeal to the patriotism of all Filipinos to give to the Spanish people a proof that we are superior to our misfortunes, that we refuse to be imprisoned by the planned inculcation of vices and that our noble sentiments cannot be dulled by those corrupting influences that have crept into the gustos of society”.(Letter from Rizal to del Pilar, May 28, 1890, Letter no. 373, Epistolario Rizalino, Vol. III, p. 40) Rizal's novels, poems and other writings were designed to instruct his countrymen how to be “free” and his very life up to the time of his execution in the field of Bagumbayan (now Luneta) represented this very conscious effort and plan to set himself as an example of his own teachings. Years before he had gone to Europe and while still a young man, in a walk with some of his friends in Bagumbayan field, he had mentioned to them that it was on this field he would be shot by orders of Spanish authorities. True to his idea of being “free” Rizal, gladly gave his life for his ideas and love of country. It would be difficult to find more deliberate attempt to make oneself a model and therefore to provide a legacy to one's people (Majul, 1992). It was not a senseless death. It was a noble death beautifully choreographed on December 30, 1896 at 7:03am. Rizal is celebrated more after death than life. BONIFACIO'S ORGANIZATIONAL AND LEADERSHIP SKILLS AND HIS CONCEPT OF NATIONHOOD BONIFACIO's place in the history of the country did not sit well to some progressive nationalists and militant groups ready to resurrect his bold and radical idealism from his grave in today's nationalist movement. The left-wing idealists in defense of their resurrected hero are ready to invoke, immortalize and explode his philosophies in a bombshell during rallies and demonstrations in the parliament of the streets rescuing Bonifacio from obscurity. Speakers and leaders using the language commonly understood by ordinary masses shouting at the top of their lungs became common words of enlightenment in challenging government leaders and institutions in today's parlance of nationalistic thinking, spewing in thick Tagalog dictum sometimes mistaken as a language of “communist ideology”. The raging controversy of academic debate up to this very date moved academicians, teachers and historians re-stating, re-defining, re-affirming, re-claiming Bonifacio's place in history and efficacy of active resistance in solving conflict in contrast to the reformists and wealthy ilustrados who just want equality and power in the society inorder to prosper economically together with the Spaniards who subtly campaigned for reforms. Glen May's book “Inventing a Hero”, poses a hero posthumously re- created by some historians in the making of Bonifacio. It deals mostly of materials defining Bonifacio fraudulently constructed by some historians. His book is equally challenging for those who are studying the course of history and lives of our heroes. Constantino writes, “While the early revolts were movements without a theory, the ilustrados were the exponents of theory without a movement, it took a Bonifacio to synthesize the two, for Bonifacio, though he came from the lower class, had the instincts of the masses”. The lowly origin of the organizer of the ragtag Katipunan hails from Tondo, Manila on November 30, 1863. His birthplace and house was the gateway of the Tutuban railway bustling now a mall entrance where his monument is standing. Tondo was burned before and all that was left for Bonifacio's memory were gone (CASE UNCLOSED, GMA7-reported by Kara David Oct. 30, 2008). He is two years younger than Rizal. His parents were Santiago Bonifacio and Catalina de Castro. He had three brothers, Procopio, Ciriaco, Troadio and two sisters—Esperidiona, became the wife of Teodoro Plata, one of the triangular leaders of the the Katipunan. He was orphaned at an early age of 14. His education according to Teodoro Agoncillo (The REVOLUTIONISTS p.86) from his informant could not possibly have been beyond what is now grade four. His economic financial handicap did not deter the man who became the Supremo of the Katipunan. He was forced to work and live in modest occupation for survival as a craftsman. He became a messenger of Fleming and Co. and was employed in Fressel & Co. as a warehouse keeper. The two companies he worked with were British-owned thus, it can not be entrusted to the non-literate. He was practically reading the same kind of books that RIZAL was reading. Understanding these kind of books need a facility of a literate man downgraded in the history as poor and illiterate by some writers and historians who were lazy enough to read further his background. The bodega as a warehouseman became his library with some books of Jacinto and Mabini packed in one. Almost every night, before going to bed, he was reading the book of the French Revolution. Perhaps, this gave him the preparation of the 1896 Philippine Revolution. His being a messenger aided him the familiarity in the outskirts and dark allies of the metropolis in the skirmishes of the revolution. His organizational and leadership skills as a supremo in founding the Katipunan became his potent edges that were evident in launching the first revolution in Asia in 1896 known as the 1896 Philippine Revolution. He was practically an organizer and a leader. If not of his bold and radical spirit, no revolution would mount and spread in nearby provinces in the archipelago in driving away the colonizers in the country that tyrannized the populace for centuries. It took a lowly organizer from Tondo to challenge the power and might of the Spanish government in a bloodshed. The revolutionary movement attracted more members in pushing for separation. The separatist group draws inspiration from Rizal itself. The rest of the chain of events that followed in the birth of the republic only added the struggle of what Rizal started. He ignited the burning desire of the Filipinos to free themselves from the bondage of tyranny leading the road towards freedom and independence. Tondo became a haven of his political, social and cultural landscape. It was a land of the poor, underprivileged and oppressed. A melting pot of migrants from different provinces who wanted to try a new life in the urban jungle. The social milieu of the working class molded his personality which from the very start he was already identified with the flight of the poor because he was one of them. Bonifacio was a self-taught man who practically read all books in his generation. He has a wide understanding of the historical dynamics of the times. Being an ardent follower of Rizal, he absorbed and understood his teachings from Noli, Fili and La Solidaridad, reading the books on French Revolution, The Lives of the Presidents of America, Victor Hugo's Les Miserables, Eugene Sue's Wandering Jew. As a warehouse keeper in Fressel and Co., the bodega served as his archive and library of books. His reading ability to educate himself made him literate to the social conditions of the time. The body of literature that he read made him open to the realities in his own way without proper schooling in contrast to the wealthy ilustrados who traveled and studied abroad but in reality, Bonifacio is more enlightened than the ilustrados who obtained academic degrees. These group were only after for the maintenance of their status quo and preservation of power. His condition in the abject of poverty did not constraint his desire and ability to read and learn more thus, widening his understanding of the complexities of the social conditions and the plight of the working class. Poverty did not become his excuse to remain illiterate. Eventually, his lowly origin from the slum gave him the practical experience in the actual struggle of the working class especially the peasants. His organizational skills in broadening the mass-based were responsible for the ardent recruitment of its members. At first, he allowed Freemasonry to take an active part in the organization of the La Liga Filipina founded by Rizal on July 3, 1892 which Bonifacio himself was an active member together with Mabini. But, Rizal's deportation in Dapitan shattered the organization and members into pieces. A handful conservative members of the La Liga opted to continue by re-organizing the group known as “Cuerpo de Compromisarios”. But, the slow recruitment of its members paralyzed the group. The popular resentment pushed for a radical “separation” and formed a secret revolutionary society known as KATIPUNAN, boldly declaring separation against Spain. The KATIPUNAN derived its ideological principles from the French Revolution. It directed attention to the unjust class structure, exploitation and oppression of the colonial system to the native Filipinos. Eventually, Bonifacio was declared Supremo of the group. He was responsible in the birth of the Katipunan and its triangular recruitment in general. Upon the entry of Emilio Jacinto who provided the moral and intellectual prescription of the group found in the KARTILLA,the group grew to 10,000 members when it was untimely discovered on August 19, 1896. On that fateful day of August 23, 1896, Bonifacio together with the Katipuneros known as the “Cry of Balintawak” launched the first revolution in Asia by affirming the historical tearing of the cedula. At the height of the revolution in the countryside, an ascending Katipunero in Cavite (one of the chapters of the Katipunan) headed by Emilio Aguinaldo became legendary because of his military pursuit against the Spaniards. Aguinaldo successfully controlled Cavite from the hands of the Spaniards thereby creating a bailiwick within his local power. It was the supremo Andres Bonifacio who accorded the Katipunan rites to Aguinaldo to be accepted as a member. His victorious attacks and occupations of the Spanish arsenals and artillery in Cavite and Laguna made him an inspiring leader in the eyes of the local revolutionary elite while Bonifacio's pursuit in the metropolis failed because of the strong armaments and defense of the Spaniards. The “bolos and the itaks” were of no match to the rifles and artillery of Spanish military men. In an attempt to unite the two growing forces of the Katipunan fighting against the expulsion of the Spaniards in the island, a secret meeting was organized in Cavite known in the history of the Philippines as the “Tejeros Convention”. The two leaders agreed to respect the result of the meeting by signing the “Acta de Tejeros”. Bonifacio and his men traveled to Cavite from Manila. They agreed to elect officers of the revolutionary group. Bonifacio was voted out against Aguinaldo because he was not a native of the province of Cavite during the convention. The officers who voted during the election were members of the ruling principalia in Cavite. Most of which were men of Aguinaldo known as local elite in the province. Bonifacio was even warned that Aguinaldo's name was already written in the ballots prior to the election (Ocampo, PDI 2008). But, Bonifacio proceeded the election without hesitation. Like the congressmen in the lower house voting for the impeachment, he who has the number wins (majority), since it is a numbers game. The factions between Magdiwang (Bonifacio) and Magdalo (Aguinaldo) became the first political intramurals in the struggle of power in the politics of the country. It was historically inherited by some leaders of today as evident that bedeviled political scandals, leading to nepotism and political dynasty even eliminating somebody who is a threat to the position. Emilio Aguinaldo won (in absentia) during the Tejeros convention as president. Bonifacio's election as a Secretary of Interior objected by Daniel Tirona made him furious and declared the convention null and void by signing the “ACTA de TEJEROS”. Thus, the two groups disintegrated, resulting in the founding of their own revolutionary government by their respective leaders. When Bonifacio refused to recognize the government under the 28 year old Aguinaldo, he and his brother Procopio were hastily tried by a military court and condemned to death for “treason and sedition”. As they were led up Mount Tala in the hills of Maragondon on the misty morning of May 10, 1897, the Supremo, already wounded and weak from an earlier skirmish, was said to have made a feeble run for his life. But, he was overtaken by stronger forces of his own revolution (History of the Burgis, p.55) He was even tried and executed by the same group he founded. The two warring-factions in the history affected the birth of the republic since each group created a revolutionary government of their own. Bonifacio was even tried by a military tribunal created by the revolutionary government of Aguinaldo. He was sentenced to death due to sedition and illegal association. He was captured and even tortured by the Katipuneros. Some accounts say that the Katipuneros refused to follow the order displaying a deep respect to the Supremo of the Katipunan. Col. Lazaro Makapagal, a self-confessed executioner of Bonifacio admitted the incident in the hills of Maragondon, Cavite. His body was never recovered nor given a proper and noble burial by Aling Oriang (Gregoria de Jesus—the Lakambini of the Katipunan) who desperately searched his body in different locations as told by some officers. She was told it was in the hills and mountains. There were historical rumors circulating that she was raped by one of the men of Aguinaldo. His body was never recovered (CASE UNCLOSED, gma7 Oct. 30, 2008). The death of Bonifacio in the history of the country haunted the ghost of the past up to this very date without a closure. The contestations of today's political landscape maybe a product of what Aguinaldo started inherited by political rascals who were hungry of power. Some accounts said that he was chopped into pieces to signal and warn erring Katipuneros. Prof. Danilo Aragon of UP Manila, made a critical inquiry in his document “Isang panimulang pagsisiyasat sa ibang bersyon ng pagpatay at pagputol-putol kay Andres Bonifacio”(An inquiry of another version of the death of Bonifacio and how he was chopped into pieces, a lecture given on the 138th anniversary of Bonifacio, Maragandon, Cavite) was horrifying, tracing the origin of Bonifacio's poem “Bonifacio's a tapang a tao”. Both poems of glorifications and humiliations in different versions were succinctly scrutinized. History was so unkind to the man who fortified the separatist movement—KATIPUNAN against the Spaniards in the island and spearheaded the radical move in ousting the colonizers. Poor Bonifacio, he was the first recorded salvage victim of the intra-Filipino politics. What if he was supremo of the ragtag Katipunan? Running the government cannot be entrusted to non-professionals? (History of the Burgis, p.55) His vision of nationhood maybe myopic and chauvinist in the eyes of the academicians when he declared a Tagalog Republic/Republica ng Katagalogan and “Ang Dapat Mabatid ng mga Tagalog” siring regionalism than unity. His ethnocentric declaration of a Tagalog republic became a dividing factor of the ethno-linguistic groups of the country as debated by scholars especially in the south. Rabid historians creating the controversy of Bonifacio's declaration of a Tagalog Republic became a subject of debate in classrooms and conferences. The word Filipino at that time is confined to insulares (Spanish born in the Philippines) and peninsulares (Spanish born in Spain) who were living in the Philippines. The creoles and mestizos started to call themselves as Filipinos. The natives were called INDIO including the Tagalogs. His attempt to unite the hearts and minds of his countrymen in the 1896 Philippine revolution and the first revolution in Asia was a big departure in the making of the Republic of the Philippines. If not because of the brave and courageous declaration of Bonifacio and the Katipuneros, the rise of the Philippine nation and as a state will never happen in the history of nations. Let us give credit to the man who set the “baptism of fire” in defying the powerful and mighty colonizers and accord him his proper place in history of the country. His short lived contribution was more than enough to be recorded in the history worthy of emulation and glorification. EMILIO JACINTO and THE TEACHINGS OF THE KATIPUNAN JACINTO was an ardent admirer of Rizal. He was called as a man with a “Rizaline soul”. Considered as an heir-apparent of Rizal in philosophies, purity of the heart, mind and spirit. He was also considered next to Rizal. A philosopher, thinker and a poet rolled into one. Jacinto's contribution in the making of the history of the country although few, is undoubtedly significant. Known as the brains of the Katipunan, he provided the moral prescription of the group found in the Kartilla. Although, Bonifacio already provided the DECALOGUE (Duties of the Sons of the People) of the Katipunan, he gave way to Jacinto's broader perspectives. Born on December 15, 1875, studied at San Juan de Letran and at the University of Santo Tomas where he took up law. He was considered as the eye of the Katipunan. He was the secretary of Bonifacio as well as counsellor. He was the director of the printing shop and library of the Katipunan. The group were very careful in the battle of Balintawak in order to preserve his life. The Katipuneros speak highly of his talent and bravery. He was a son of a well-known merchant Mariano Jacinto and Josefa Dizon, a “hilot”. Profession of the hilot was lucrative job since professional doctors and midwives were virtually non-existent at that time. His family was not poor as pointed out by Agoncillo (Agoncillo, 1974) but was at least a member of the lower middle class. In all probability, Jacinto's parents spent for his education in prominent schools were the matriculation was relatively high. Like Bonifacio, his lowly origin from Tondo became a big factor in understanding the plight of the working class. He was educated at the University of Santo Tomas and eventually became a lawyer. His entry to the Katipunan as a young and brilliant lawyer attracted more members to the group. At the tender age of 18, Jacinto joined the Katipunan while at the UST. Andres Bonifacio (De los Santos, 1973) called him the “eye of the Katipunan and the soul of the revolution”. Isabelo de los Reyes, while ascribing the “soul of the Katipunan” to Bonifacio, described JACINTO as the intelligence and enthusiasm directing the secret society. (Agoncillo, 1974) called him the “brains of the Katipunan”, a description which originally came from Artemio Ricarte, a general of the revolution exiled in Japan. John Schumacher (1994) considered him as “second only to Rizal in the intellectual and moral foundation he tried to impart to the Filipino national consciousness”. Using “Pingkian” (De los Santos, 1973), Dimas-alang (Schumacher, 1994) and “Dimas-ilaw” (Agoncillo,1991) as aliases, Jacinto became the right hand man of Bonifacio. He also became the Katipunan secretary, director of both the Katipunan printing press and library, and the editor of Kalayaan, the Katipunan newspaper. Like Bonifacio, he was a voracious reader, having gone through books on military tactics, the manufacture of gunpowder and dynamite, the French Revolution and the Bible. He was reserved temperamentally but had fists of steel. Disguised as Chinese cargador, Jacinto headed the group who entered Rizal's cabin anchored in Manila bay in order to convince him that he ought to make a “common cause” with the sons of the people—the KATIPUNAN. The rescue never materialized since Rizal did not heed their cause. When the Katipunan was discovered, Bonifacio headed the Katipunan forces in Manila while Jacinto led the armed struggle north of Manila. Jacinto's area of military responsibility was large as it comprised the provinces of Rizal, Laguna, Bulacan, Nueva Ecija and even the area of Intramuros. After the death of Bonifacio in May 1897, Jacinto continued his revolutionary activities. He was wounded in the thigh in an encounter in Mahayhay, Laguna in 1898. He became ill with malaria and died a year after on April 16, 1899. Many of Jacinto's literary works were written in Tagalog. His greatest work “A la Patria”, with the pen name Dimas-ilaw, written under the coconut palms of Sta. Cruz, Laguna on October 8, 1897. It was said to be an inferior version of “Mi Ultimo Adios” of Rizal. Nevertheless, the poem was written not in the language of his own. It speaks of sincerity of sentiments, fervor of the poet, under the fire of the enemy with the hand still grimy from the smoke of the combat (Gripaldo, 2001). The newspaper KALAYAAN had only two issues. The second one was half-completed. The first contained contributions from Emilio Jacinto, Andres Bonifacio and Pio Valenzuela. The second was written by Jacinto exclusively. His longest work LIWANAG at DILIM was considered a revolutionary code and political treatise. L & D (Light and Darkness) discourses on the spirituality of man's natural desire for freedom. It stressed that all humans should be treated equally regardless of station in life, color of skin and gender. It essentially contains political and ethical ideas. The whole significance of Light and Darkness is ethical; how the unenlightened mind (darkness) has covered with social and individual wickedness or immorality an archipelago that is seeking enlightenment (Gripaldo, 2001). It is therefore a must for Jacinto to dedicate this essay to every “Son of the Nation”--Anak ng Bayan—To every Filipino—who loves his own native land. The dedication expresses Jacinto's deep sincerity to commune with his fellowmen: Jacinto thought that his work can help his fellowmen attain prosperity. Each essay is connected thematically with all the others, for they all spring from certain common premises, notable Jacinto's belief in the EQUALITY OF PEOPLE. “To you, Son of the Nation, son of misery, who is suffering on the face of the earth, to you I dedicate this humble work.” Jacinto postulated in his moral and political theories that there were certain qualities such as liberty and equality which by nature belonged to man. Jacinto did not elaborate on his conception of “freedom”, but a study of his writings show that he understood it to mean a situation where no tyrant restrained man's actions and where these actions were guided by what is reasonable (Majul, 1995). What was meant by “equality of all men” was that “the origin of all is the same” (from the article “All men are equal” by Jacinto as cited by delos Santos) APOLINARIO MABINI: THE TEACHER, STRATEGIST, LAWYER, PRAGMATIST and POLITICAL ANALYST Mabini was born on July 23, 1864 in barangay Talaga in Tanauan, Batangas. His father Dionisio Mabini was an unlettered peasant and his mother Inocencia Maranan was a vendor in Tanauan market. At an early age, he already demonstrated uncommon intelligence that was noticed by his teachers in school. He was sent to Colegio de San Juan de Letran to study but was periodically interrupted due to financial difficulty and had to look for means by teaching children to pay for his board and lodging where he finished Bachiller de Artes as “sobresaliente”--excellent and a teacher's certificate with the title “Professor de segunda ensananza”. His mother wanted him to enter priesthood but his heart tells him to be with the plight of the poor. According to his teachers, Mabini's advantage in taking, gathering notes at lectures and eagerly scanning books of his classmates in a jiffy, made him a man distinct to make both ends meet without reprise in school. He was too poor to buy books as seen in his shabby appearance as noticed by his teachers and classmates. His perennial poverty made him stop and continue his studies periodically. The facts of poverty shaped his character. He showed no interest in human relationships, moved apart from his classmates, formed no real friendships. Mabini never displayed the gaiety and joviality characteristic of the students in his times. He never fell in love, never even engaged in a flirtation. His youthful continence may have been dictated by his poverty. He never had enough money to buy for books or room rent, let alone girls, but even when he became affluent, after graduation, he sought and formed no attachments. Love was never a factor in his life (Joaquin, 1995). He became a lawyer in 1893 that was a year after (1892) when Rizal was deported to Dapitan. He already demonstrated leanings to egalitarian ideas during his stay in Letran. It was at the University of Santo Tomas that he had contacts with the reformists. He was invited to be one of the founding members of Rizal's La Liga Filipina and was instructed to send correspondence to Marcelo H. del Pilar in Europe to give updates with the conditions of the country. At first, he did not support the 1896 revolution but he later changed his mind after the execution of Rizal on December 30 of 1896. Early in 1896, he contracted an illness that led to the paralysis of his lower limbs. His physical condition later on was used by his detractors to discredit him that he was contacted with venereal disease—known as “syphilis”. The historical gossip spread in the grapevine that even made Ambeth Ocampo exhumed his body to disprove the allegations. Known in Philippine History as the brains of the Revolution, he was a Filipino political philosopher, teacher, lawyer, strategist and revolutionary who wrote the constitution of the first Philippine republic of 1899-1901. He was also known in history as “Sublime Paralytic”. His was a legal mind but was never engaged in the profession as a practicing lawyer. Whenever he appears in our history, he is arguing a question of legality. He was for the constitutional government but questioned the legality of the Malolos constitution because in his own opinion, the Congress in Malolos was merely a consultative not a legislative body. Mabini launched into his biggest fight after the revolution, and again it was a battle over legality. In letter after letter, article after article, he sought to prove that the American occupation in the Philippine was illegal. He built up his case too well, it cost him his life for he was deported to Guam, where bad food and prison conditions further weakened his already frail health. He died within three months after he was released (Joaquin, 1995). He was a product of his age. A product of enlightenment that gave birth to the French and American revolutions. Mabini is a conduit of transition from the propaganda movement, Katipunan, Filipino- American war and declaration of independence. He was a witness in defining the crucial moment of the history of the country and took an active part in the making most especially asserting our rights and sovereignty as a nation. He was practically involved in the second phase of the Philippine Revolution in 1898 in the attempt of the Filipinos to integrate themselves in the national community. Mabini tried to rationalize the struggle of the Filipinos to do away with the colonial regime by delineating at the same time, the general direction of how the good life of the individual and the social well-being of the Filipinos could be attained. Mabini believed that once the spirits of the Filipinos was freed from the restrictive atmosphere imposed by alien domination, they would become creative and ultimately contributed significantly to world culture (Majul, 1993). In Leon Ma. Guerrero’s translation, Mabini’s words read like tragic poetry: “To sum it up, the Revolution failed because it was badly led; because its leader won his post by reprehensible rather than meritorious acts; because instead of supporting the men most useful to the people, he made them useless out of jealousy. Identifying the aggrandizement of the people with his own, he judged the worth of men not by their ability, character and patriotism but rather by their degree of friendship and kinship with him; and anxious to secure the readiness of his favorites to sacrifice themselves for him, he was tolerant even of their transgressions. Because he thus, neglected the people forsook him; and forsaken by the people, he was bound to fall like a waxen idol melting in the heat of adversity. God grant we do not forget such a terrible lesson, learnt at the cost of untold suffering.” (Quezon, PDI, June 10, 2008) He was invited by Emilio Aguinaldo in Cavite and eventually became his political adviser and strategist. Aguinaldo was skeptic at the first meeting. Despite his physical deficiency in the battlefield, his brilliant ideas guided leaders in laying down the foundation of the revolutionary government. Mabini was a very important figure in the most critical moment of defining the nation's history embattled during the revolution and the negotiations with the Americans. Mabini who had warned Aguinaldo of the personal motives of the wealthy class, criticized the ilustrados for wanting independence without struggling for it. He wanted that the US recognize Philippine Independence as provided for in the Malolos constitution—which had been drawn up by the very people who now favored becoming a US state (History of the Burgis p.83). He was one of the leaders of the social transformation. It was at the height of this critical moment that his strategy with the Americans put to test embroiled with violent confrontations with the revolutionists. Mabini negotiated an armistice with the Americans but failed sensing that the Americans were not true to their intentions of peace, he rallied behind his people and supported the war. On July 15, 1898, Aguinaldo as president of the revolutionary government formally disbanded the Katipunan, on the basis of the claim that the Filipinos were already united under common aspirations, thereby implying that the sectarian character of the Katipunan, which had been justified under the Spanish regime, had become unnecessary. (Taylor as cited by Majul) Of all the political thinkers of the revolution, Mabini laid a more developed concept of “society”. He developed his ideas of Rizal and Jacinto into logical conclusions....all men have been given life by God...to preserve and employ in terms of a preordained mission, which is to proclaim God's glory in doing what is good and just. (Protesta Americana Contra la Guerra en Filipinas, July 5, 1899, La Revolution Filipina, Vol. II, p.22) According to Mabini, society came about when men entered into economic relations with one another in order that their talent and different products might be used more effectively to satisfy their varied necessities....Society is an association of men who gather together for mutual help, in order that each may enjoy the greatest possible well-being, which would not be possible if men were isolated...(La Trinidad Politica, September 20, 1899) It was in society that men came to lose those rights given to them by nature. This loss came about through the attempts of some men who either by force or by guile began to live at the expense of the work of others, reducing them to servitude or to slavery, disregarding those rights which belong to everyone by nature. Repeating Rousseau's theme that man is born free, but in society, he is reduced to servitude. A general assertion of Filipinos was the loss of their “natural liberty” was due to the sovereignty of another nation being imposed upon them. Rizal suggested that the Filipinos' loss of freedom was due to their tolerance of Spanish tyranny. In the case of Jacinto, his theory of society was an appeal to Filipinos to recover their rights by separating from Spain. With Mabini, his theory was to justify the revolution against Spain and to exhort the Filipinos to resist the imposition of American sovereignty. (Discursos y Articulos Varios as cited by Majul, 1951). He was captured by the Americans on Dec. 10, 1899 in Cuyapo, Nueva, Ecija. In 1901, he was exiled to Guam with some revolutionists but come home in 1903. He died due to cholera on May 3, 1903. CONCLUSION: Rizal, Bonifacio, Jacinto and Mabini were Filipino political, social commentators, analysts, strategists, thinkers, organizers, leaders, teachers whose contributions undoubtedly helped shape Philippine society and culture. It affected and influenced leaders of succeeding generations and guiding the political and economic directions of the country. If not because of their body of ideas as well as social-political philosophies and movements, no Philippines will rise as a nation and as a state. The establishment of our country as a sovereign nation initially started with contributory hallmarks from each of them. These great Filipino men laid down the foundation and framework of our nation. These luminaries had come from different social upbringing, different academic background, differing social views and philosophy, different expertise in their own fields and interests that inextricably linked in the tides of events. Each body of movements, from ideas to actions became a contributing element in the struggle of the group. It became an inspiration to most of them. Their body of works and ideas from poems, novels, declarations, became a movement of actions that reinforces each other. Each one contributed and influenced the growth of national consciousness in their own ways (conservative or radical) in awakening the spirits of our countrymen, eventually in the making of the Philippines as a nation and a state. These great Filipino men did not only offer their time, ideas and youth but their whole lives devoted in the making of this country. They should be given proper place and honor in our history in the present generation. Rizal faced his death nobly and dramatically in Bagumbayan who was very calm at the time of his execution. There was no sign of fear. He even wanted to face the chorus of Spanish bullets at the time of the execution. Bonifacio, who died tragically in the hands of his fellow Katipuneros was not given a proper burial but now resurrected in history defining his very important role in the opening salvo of the 1896 Philippine revolution while Jacinto and Mabini died unnoticed in Majayhay, Laguna due to malaria but they left accounts and body of political as well as philosophical thoughts and ideas in understanding the course of events that guided their movements and actions. Their body of literature were remarkably studied by future leaders of today's generation. Their respective deaths significantly altered profoundly the course of history that became a rallying cry of the Filipinos leading the road to freedom and independence. WE SHOULD HONOR THESE MEN AND ACCORD THEIR PROPER PLACES IN HISTORY. NOTABLE SOURCES: AGONCILLO, TEODORO. The Revolt of the Masses. The Story of Bonifacio and the Katipunan. UP press. 2002 Agoncillo, Teodoro as cited by De los Santos. THE REVOLUTIONISTS. NHI. 1993 Anderson, Benedict. IMAGINED COMMUNITIES. Anvil Publishing.2003 Blumentritt, Ferdinand..letter 1898. Rizal's best friend through correspondence. Constantino, Renato. THE PAST REVISITED. QC _____________________. Veneration without Understanding. QC. 1975 De los Santos, Efipanio. THE REVOLUTIONISTS National Historical Institute. 1993 GRIPALDO, ROLANDO. LIBERTY and LOVE. The Political and Ethical philosophy of Emilio Jacinto. DLSU. 2001 Joaquin, Nick. A QUESTION OF HEROES. ANVIL. 1995. Lopez and Paras. Jose Rizal's Life, Works and Writings of the Greatest Malayan. Hisgophil. 2008 Lopez, J.A. DEMYTHOLOGIZING RIZAL in brief. Hisgophil. 2008 MAJUL, Cesar. The Political and Constitutional Ideas of the Philippine Revolution. UP press. 1996. _____________.APOLINARIO, MABINI, REVOLUTIONARY. NHI. 1993 May, Glenn. INVENTING A HERO. University of Wisconsin-Madison. 1996 Ocampo, Ambeth. Looking Back. Anvil Publishing. 1992 Quezon, Manuel III. PDI. June 10, 2008 Taylor, John R. Philippine Insurgent Records, Vol.II exhibit 60. Villanueva, Alejo L. JR. BONIFACIO'S UNFINISHED REVOLUTION. Q.C. 1986 GLOSSARY allegory – n. a story, painting etc in which the events and characters represent ideas or teach a moral lesson annotate – v. to add short notes to a book or piece of writing to explain parts of it armistice - n. an argeement to stop fighting ascendancy – n. a position of power, influence, or control efficacy – n. the ability of something to produce a good result egalitarian - adj. based on the belief that everyone is equal or must have equal rights parlance – n. expressed in the words that most people use dichotomy – n. the difference between two things or ideas that are completely opposite nascent – adj. coming into existence or about to develop potent – adj. having a powerful effect or influence on your body or mind shabby – adj. shabby clothes, objects or places are untidy or in bad condition because they had been used for a long time; wearing clothes that are old and worn. sine qua non – n. something that you must have, or must exist, before something else can happen.