Why We Celebrate Rizal Day Every 30th day of December

On the 30th day of December yearly, the whole nation observes the death anniversary of our great national hero, Dr. Jose P. Rizal. This is to commemorate the nationalism and martyrdom of Rizal which is highlighted by the raising of the Philippine flag and wreath laying-ceremonies at the Luneta Park, Rizal Shrine in Calamba and Zamboanga and Rizal Monument in Baguio City. For this reason, 30 December is declared a national non-working holiday. The theme of this year’s Rizal Day celebration is “Rizalismo: Sandigan ng Kaunlaran, Pagkakaisa at Kapayapaan” which is apparently
timely to the status quo with the economic crisis and political conflicts confronting the Filipinos. We often come up with a theme such as the abovementioned to arouse the nationalistic fervor of the people and join hand in hand in the celebration of Rizal’s martyrdom. Another reason for the said celebration is perhaps to bring the Filipinos together as they immortalize Rizal and his significance in contemporary times. It is a controversial fact that we celebrate Rizal day on December 30 of each year, since it his death anniversary it is the opposite of the more jovial occasion that is his birthday. Jose Rizal was born on the 19th of June 1861 in the town of Calamba. He was re-arrested by the Spaniards because of his alleged involvement with the series of revolts that broke out in 1896 referred to as the Philippine Revolution. Thus, from November 3, 1896, to the date of his execution, he was again committed to Fort Santiago. In order to get rid of him immediately, he was convicted of rebellion, sedition and of forming illegal association. In the morning of December 30, 1896, Rizal, then 35 years old, was shot at Bagumbayan Field. In hindsight, both the dates June 19 and December 30 are of historical relevance to the life of Rizal as the former is his date of birth while the latter is his date of death. Debates have cropped up in the past on the appropriateness of celebrating December 30 as Rizal Day. The observance of Rizal Day goes back to the decree issued by Gen. Emilio Aguinaldo on Dec. 20, 1898 declaring Dec. 30 as the anniversary of Jose Rizal’s death and also as “a national day of mourning”, for Rizal and other victims of the Spanish dominion throughout its three centuries rule. He issued a directive that all national flags shall be hoisted at half-mast from 12:00 noon on December 29 and all offices of the government shall be closed the whole day on December 30 as a sign of mourning. This decree appeared in the government organ, El Heraldo de la Revolucion issued on December 25, 1898 in two languages, Tagalog and Spanish.
The first ever celebration of Rizal Day in the Philippines was held in Manila on December 30,1898 by the Club Filipino which coincided with the unveiling of the Rizal monument in the town Daet in Camarines Norte. The monument was the first ever erected in honor of Rizal. Aguinaldo’s revolutionary government did not last long when the Americans came in and established their rule in the country. The Americans, conscious of the veneration of Filipinos for Jose Rizal, and perhaps to enliven the sprit of the people, came out with Act. No. 243 enacted on September 28, 1901 which granted the right to use public land upon the Luneta in the City of Manila upon which to erect a statue of Jose Rizal from a fund to be raised by Public subscription. The committee tasked to raise funds by subscription and the for causing the erection of the monument and the expenditure of the funds consisted of Pascual Poblete, Paciano Rizal, Juan Tuason, Teodoro R. Yangco, Mariano Limjap, Maximo Paterno, Ramon Genato, Tomas G. del Rosario and Dr. Ariston Bautista, most of whom had personally known Rizal. The shrine was finally unveiled on December 30, 1913 during Rizal’s 17th death anniversary. On February 1, 1902, the Philippine Commission enacted Act. No. 345, which set December 30 of each year as Rizal Day, and made it one of the ten official holidays of the Philippines.
December 30 as national holiday continued as statutes were enacted by succeeding presidents. Republic Act No. 229 was enacted by President Quirino on June 9, 1948 to create a committee to take charge of the proper celebration of Rizal Day in every municipality and chartered city. On November 8, 2002, Pres. Arroyo enacted Administrative Order No. 44 directing the chairman of the National Historical Institute to spearhead the observance of the 106th anniversary of the martyrdom of Dr. Jose P. Rizal on December 30, 2002.
There are moves to change the observance of Rizal Day from December 30 to June 19 his birth date. This move is based on the argument that June 19 is a more positive celebration as it his birth anniversary, and that it is close to significant days in the formation of Filipino nationhood such as the National Flag Day on May 28 and Independence Day on June 12. Another point for the contention is that December 30 is not well attended as people are on their Christmas vacation.
Both December 30 and June 19 are significant dates to the Filipinos and should be remembered and celebrated by the Filipinos as June 19 marks Rizal’s birth and December 30 his martyrdom, symbolizing his great love for country, the reason he gave up his life.

Why Did Sakay Wear His Hair Long?

He was given a bad-boy image because of his conspicuous long hair and his being the leader of a group of long-haired rugged men labeled as bandits or ladrones by the American colonizers; he established the Tagalog Republic in the mountain in Rizal Province, he is Macario Leon-Sakay. Sakay was a calm young man who wore long hair, with dark brown complexion, 5 feet 3 inches tall, of moderate build, with keen, perceiving eyes. No one knows where he sprang from because information about his parentage remains vague up to the present. No account of his childhood and education background is on hand for all. His life is not well-documented as compared to other heroes like Rizal and Bonifacio. Most of all, Sakay is said to be the most controversial Philippine and most slandered patriot because of the false accusations pressed against him by the Americans and Filipino pro-Americans.
Famous men who wore long hair include Isaac Newton, Boyle, Pascal, Einstein, Moses, Hippocrates, Santa Claus, and a large number of saints in the Catholic Church. The ancient Greeks had several heroes which wore their hair long, including Zeus, Achilles, Hector, and Poseidon. Both Greek and Trojan soldiers are said to have worn their hair long in battle. Such warriors considered it a sign of aristocracy and are said to have combed it openly in order to show off. Around the seventeenth century, Chinese men adopted a longer hairstyle called a queue, which was basically a long braid down the back American Indian men wore long hair before the arrival western influences on their culture. The 1950s introduced the Beatles, who started a widespread long hair fad which lasted into the 60s. Beat poets during this decade also wore longer hairstyles. In the 1960s long hair, especially on men, was worn as a political or countercultural symbol or protest. Roughly, long hair has many meanings as it crosses the boundary of one culture to another. Perhaps one might wonder why Macario Sakay wore his hair long when men it was not a customary or deemed fashionable for Filipino men belonging either in elite or Indio class during the Spanish times to wear as such as wearing a long hair was expected among the women. An account narrated by one of the general of Macario Sakay will clarify all the curiosities we have in mind. Here how the story goes:
It was a fine day. All soldiers and officers were preoccupied not mindful of the surprise attack headed to their way. The sounds of gun fires greatly alarmed the soldiers of Sakay and all hurriedly ran to hide for safety. When they reached their hideouts and knowing what to do, they retaliated and there was exchange of gun fires. The soldiers successfully retreated and this incident left a lesson among the soldiers. Thereafter, Sakay and his officers and men refused to have their hairs cut. Another reason they took into consideration for doing so was to give the people an idea about the length of the years they stayed in the mountains in their struggle for freedom using their hairs as a clear illustration. To make sure that all soldiers grow their hairs, Sakay, Carreon and Montalan have had their long hair. Thus, men wearing long hair became a fad among Sakay’s soldiers.
Despite his patriotic ideals and his commitment to emancipate the country from foreign tutelage, Sakay, Carreon, Villafuerte and company were branded the ‘bad guys” during the American occupation of the Philippines, their guerilla activities were considered ‘banditry’, and their revolutionary government in the mountains the ‘organized band’ of long-haired outlaws and fanatics. Was Sakay really a bandit? This question poses controversies and remains problematic among historians who attempt to give justice to the hero branded as ‘bandit’ and ‘criminals’ by the Americans. Adding to this malady is the lack of supporting documents on Sakay. During the administration of Governor-General Luke E. Wright, the Commission passed a law known as LEY DE BANDOLERISMO to give a chance or force all the rebels and bandits to surrender immediately. Sakay strongly opposed this law, and those whom he found to be spying for the American military government were given corporal punishment. Hence, the spies who were caught by the rebels were given speedy trial. Without the knowledge of Sakay, some gangs of tulisanes who engaged in banditry and other criminal acts against fellow countrymen joined the rebels for self-protection when they were pursued by the government forces. General Macario Sakay and his men, notwithstanding the accusations of banditry by the government, were revere greatly by the people. Hero’s welcome was accorded to them upon their arrival in Manila from their mountain hideouts to surrender to the American authorities. Pleased to set a glimpse on Sakay and his men, hundreds of people followed them wherever they went in Manila. There was an air of joviality with people shouting: “Mabuhay si Sakay. .. Mabuhay ang mga bayani”(Long Live sakay…….Long live the heroes”
Gregorio de Jesus, second wife of Andres Bonifacio and vice president of the women’s chapter of the Katipunan, in her memoirs conveyed her veneration for Sakay and wrote: “He was a real patriot and his memory deserves to be perpetuated among his countrymen”. According to Gen. Pio del Pilar in a letter to Mr. Jose P. Santos, dated January 23, 1930, “Macario Sakay in his best knowledge was a true patriot who spread the seeds of the Katipunan to win the independence of the Philippines. He was one of those who went from town to town, winning the people over to the cause of the Katipunan, and thus, kept alive the spirit of resistance to the enemies”. He added, “Sakay may be called a tulisan or bandit by the Americans. That was the reason they executed him. But before God, Country, and Truth, he was a true son of the Country whom his fellow countrymen must revere for all the times”. This statement was supported by Gen. Artemio Ricarte in his letter sent to Mr. Jose P. Santos. He said, “Sakay and de Vega were hanged because of the LEY DE BANDOLERISMO in order that these patriots who refused to surrender might be persecuted as outlaws.
In my humble opinion, these Robin Hoods with no virtuous, as the Americans perceived Sakay and his soldiers, were nationalist Filipinos who continuously fought for Philippine independence to the Americans. The Americans executed Sakay but the Filipinos will never forget him as symbol of nationalism.

Free lecture

In line with the celebration of the 75th Anniversary of the National Historical Institute last 24 October 2008, the Institute will conduct a pocket lecture on the following topics:

Macario Sakay- Quennie Ann J. Palafox

Controversies in Philippine History- Mona Lisa Quizon

Flag and Heraldic Code of the Philippines - Teddy Atienza

This will be held on 12 November 2008, 8:00 a.m. at the NHI Audio-Visual Room.

chicken joy in Jolibee

I exactly do not know why i have chosen this topic over a more serious one.. perhaps I maybe a little excited with this chicken joy from jolibee that they have given to us courtesy of our beloved office.. that's probably hte "pampalubag loob" to enliven our unwell emotions for this day. but i didnt eat the food because im saving it for a friend, a chicken joy addict"..sometimes food can really melt ur steel heart.. well if u give me someting to eat, wer friends on the spot..hehehe.. actually im a bit bored to think what to write here in this blog.. my mind is temporary out of service..i chose to talk about this stuff because im a food addict..hehehe.. i jst love fried chiken but im willing to sacrifice my craving for my loved ones..

Dr. Maximo S. Viola: The Man Who First Read the Noli Me Tangere

They said friends are rare like a fountain of gold, subject to safekeeping because it is so precious that we would not want to lose them. A true friend is someone who will be there for you to lend a helping hand when you needed him most, trust you when everyone turn their backs on you, and love you for what you are and not what you have- these are the prime characteristics of a real friendship as friendship knows no border.

Once upon a time, a struggling patriotic man named Jose Rizal developed friendship with a kind doctor whose name was Maximo S. Viola who would later become the patron of Rizal’s first novel- the Noli Me Tangere. Dr. Viola was born on October 17, 1857 in Sta. Rita, San Miguel, Bulacan to parents Pedro Viola and Isabel Sison. Just like Rizal, he was an alumnus of the University of Santo Tomas where he finished pre-medical studies. He sailed to Spain, where he earned a degree in medicine at the University of Barcelona in 1882. He met Dr. Jose Rizal in Barcelona, who was likewise actively involved in the Propaganda Movement, and who would later become his friend. He accepted Rizal’s invitation to join him on a tour of Europe, particularly Germany, Austria, Hungary, and Switzerland, from May to June 1887. Rizal was at that time worried with his financial inability to publish the Noli Me Tangere and even considering aborting his plan of publishing the novel by destroying the manuscript. Noli Me Tangere is a vanguard of Filipino nationalism in the form of a novel which invokes equal rights for the Filipinos in order to get back their self-confidence. The novel brings to light the social woes in the country during Rizal’s time and come up with appropriate reform to various sectors of the society such as the education of the people, assimilation of Western culture, and appreciation of their native traditions. Convinced with the worth of the novel and its purpose, Viola funded the cost of the publication himself, an initial 2000 copies of the novel were printed in 1887. In deep gratitude, Rizal gave him the galley proofs and the first published copy.

In 1887, Dr. Viola decided to go back to his homeland to practice medicine and it’s really destiny that he would find Juana Roura, whom he married in 1890. Her wife bore him five sons, but two of them died as infants. He had a reunion with Rizal when he invited him for a visit in Manila, in the latter part of June 1892. The meeting was brief for the two friends for Rizal had to be at Malacañang Palace, to confer with Governor General Despujol on his political activities. Dr. Viola, who was then also under suspicion of engaging in subversive activities, could not stay long in Manila.

Viola became a dissident and was frequently harassed by the Spanish authorities which persisted until the revolution. When the Americans arrived, his fellow countrymen became fascinated with what the Americans could offer- their benevolent assimilation policy. As a nationalist, he refused to succumb to the new power which resulted with his incarceration, initially to a Manila military prison and, later, was transferred to Olongapo. He was released with the help of Dr. Fresnell, an American doctor who sought his help because he was not knowledgeable about tropical diseases.

He had a soft heart for the masses and their sad plight. Viola, who served as president of the Liga de Proprietarios, supported the owners of rice lands in San Miguel, Bulacan in opposing politicians who were courting the tenants’ votes at the expense of the landlords. When the Manila Railroad line was being extended to Cabanatuan, Nueva Ecija, Viola likewise fearlessly led the concerned landowners in preventing the prestigious British Company from taking over their land without appropriate reparations. Apart from his civic works, he used his profession to help treat his indigent patients for free.

Memories of his friendship with Rizal left an indelible mark in his heart that would later be put in writing through his memoirs in three parts in the Spanish newspaper El Ideal, which came out on June 18, 19 and 20, 1913. On September 3, 1933, Dr. Viola, aged 76, died in Barrio San Jose in his hometown.

Although not acknowledged in the book, Dr. Maximo S. Viola will constantly be remembered as the man who saved the Noli Me Tangere for posterity. More than that, he served the Filipino people by supporting Dr. Jose Rizal in his advocacy for nationalism, which inspired the Philippine Revolution.

Rizal’s Settlement Project in Sabah

The colonization project of Rizal in Sabah was a response to the Calamba’s land crisis which all started when Governor-General Terrero released a directive for the investigation of the friar estates to resolve the agrarian problems on the collection of land taxes and tenancy. Rizal was requested by the tenants of Calamba to conduct an investigation on hacienda owned by the Dominicans in Calamba and he submitted it to the Governor-General for appropriate actions. He found out that the hacienda of the Dominican Order comprised not only the lands around Calamba, but the whole town of Calamba.

Rizal’s exposure of the miserable plight of the tenants drew resentment from the friars. To make things worse, the Supreme Court of Madrid sided with the Dominicans and gave its recognition of the proprietorship of the lands in Calamba. It was mandated that tenants of Calamba be expelled if they fail to leave the hacienda before the date set by the law. Rizal’s family dispossessed from the Dominican-owned hacienda in Calamba in the absence of Rizal. Governor-General Weyler, who took the place of Governor-General Terrero, was sympathetic to the friars and so he deployed 50 soldiers from the peninsular regiment of artillery to drive out the poor tenants and the soldiers showed no mercy when they burned the houses as the tenants exceeded to the given 12 days to evacuate their belongings.

On his trip to Hong Kong, Rizal by chance met an Englishman Mr. W.B. Pryor and his wife, who were on their way to Sabah (North Borneo) to whom Rizal had shared his idea of a Filipino settlement in Sabah. The owner of the territory, the Sultan of Jolo, had it leased to the North Borneo Company in 1878 and was duly recognized by Spain, Germany and England with the condition that Spanish sovereignty over the island of Jolo will be honored. What was in the mind of Rizal that he desired to establish Filipino community in Sabah? He said in his letter to Blumentritt on February 23, 1892: “if it is impossible for me to give my country liberty. I should like to give it at least to these noble countrymen of mine in other lands”. Based on this statement, we can conclude that Rizal was apparently considering of relocating his family in Sabah where he can organize a Filipino community who would devote themselves in agriculture, he serving as the leader. He observed in Hong Kong that Englishmen governed their colony well far from the persecutions suffered by the natives of Philippines from the Spaniards.

Jaena, Luna, Bautista, Blumentritt and his other friends in Europe were delighted upon hearing the plan and expressed their support to the noble venture. While the project was commendable for most of his friends, Manuel Hidalgo, Rizal’s brother-in-law was not in favor. By January of 1892, Rizal had already prepared the agreement which was to govern the settlement of the Filipino colony in its relations with Sabah. The North Borneo Company offered permanent settlement for the emigrants and the sale or lease of lands for 999 years. None of the settlers would render free labor or be forced to serve in the military except the territory’s sovereignty is in threat. They would rule themselves with their own laws under the safeguard of the Company. In March, Rizal received a favorable sign when Mr. Pryor saw that Sabah needed manpower, and so he invited Rizal to come over to Sandakan. The company offered to undertake construction of buildings and planting of orchards, all payable in three years. Rizal in the absence of the governor of the island entered negotiations with the acting Secretary of the Government, Mister Cook, who also had to specify in writing the conditions of the settlement. He was received by the Governor on April 6, 1892, and on the following day he left for Hong Kong on board the Memnon.

On his arrival in Hong Kong, Rizal obtained directly from Spanish Consul Governor-General Eulogio Despujol’s position over the issue of Sabah settlement. Despujol refused to answer the letter sent by Rizal asking his permission to allow the landless Filipinos to establish a colony in Sabah. Despujol had probably played safe by not entering into an agreement involving him, nor to give publicity to the aspirations of the would-be-settlers as well as their intention to renounce their nationality. The consul whom Despujol coursed his reply, informed that the Governor-General had received his letter but he considered the Sabah project anti-patriotic as the Philippines was short of labor to cultivate its lands, and that he did not favor the establishment of Filipino community in Sabah.

Apolinario dela Cruz: Leader of the Cofradia de San Jose

Spain notwithstanding her insufficient number of men made successful conquests in the archipelago not with the aid of their swords but with the cross, and this was made possible by converting the natives into the Christian faith. For many years beginning from about 1655, natives did not stop in their struggle for freedom as separate revolts to challenge the Spanish colonial power perpetuated in different parts of the archipelago. The early years of Spanish conquest was centered on the evangelization of the natives which eventually transformed the pagan natives to become Christians. The natives began embracing the Christian faith but they began to apprehend the repression that had been imposed upon them by their colonial masters and so individuals in various towns and villages attempted to break away from the yoke of imperialism. Despite their effort and bravado in their quest for freedom, they were suppressed for the rebels were not sufficiently trained in warfare and small in number against the superior arms of the Spaniards.

These conquerors imposed a religion on the inhabitants of the Philippines that was so inflexible that any deviation was not only prohibited but considered a revolt not only against the church but the Spanish government as well as these two entities were united with the cross being the symbol of the state. This religious oppression by the Spaniards can be viewed in the experience of Apolinario de la Cruz’s Cofradia de San Jose.

Hermano Pule and the Cofradia de San Jose

The Cofradia de San Jose would not come into being without its founder Apolinario de la Cruz. This charismatic leader and future founder of the Cofradia was born on July 22, 1815 in Lucban, Tayabas province (now Quezon) of relatively well-to-do peasant parents Pablo de la Cruz and Juana Andres, both of which were religious Catholics. At fifteen, he decided to become a priest so he went to Manila in 1830 to pursue his ambition. He got frustrated when he was not allowed to enter priesthood just because his being an Indio. This event did not stop him from rendering religious service, he worked as lay brother instead, or, donado, at the San Juan de Dios Hospital, a charitable institution where he joined the Cofradia de San Juan de Dios, a brotherhood open to Indios and affiliated with the hospital. De la Cruz’s interest in public speaking was developed in this organization and he eventually became a lay preacher with a capacity to touch the hearts of his audience.

The year 1832 became a turning point in the religious life of Apolinario de la Cruz when he helped organize a group of nineteen persons also from Tayabas into a confraternity, the Hermandad de la Archi-Confradía del Glorioso Señor San Jose y de la Virgen del Rosario (Brotherhood of the Great Sodality of the Glorious Lord Saint Joseph and of the Virgin of the Rosary). This organization was a mere brotherhood. Similar to other religious organizations existing in Tayabas and other parts of the province whose purpose was to live in a religious life in accordance to the teaching of Gods and perform charitable works and church activities. In 1837 Apolinario de la Cruz appointed Octavio Ignacio de San Jorge as the “Hermano Mayor” while Filipino priest, Ciriaco de los Santos was designated as the Chaplain and Treasurer of the Confraternity.

The Cofradia was small organization unlike the other cofradias that from its founding in 1832 to 1840, it existed unnoticed. There was still no certain date but sometimes in 1839 or 1840 the Cofradia, had its member increased. The original nineteen members were now called fondadores (founders). Representatives were sent by the Cofradia to towns in the provinces of Tayabas, Laguna and Batangas. A dozen of people recruited to the Cofradia was equivalent for one vote for each council, these representatives became known as cabecilla (headmen).

The Cofradia conducted a meeting in the house of Francisco de los Santos in 1840 where the aims of the brotherhood was made public and by this time they have male and female members in Batangas, Laguna and Tondo. Collection of fees were imposed upon the members such as entrance free set at one real another real for their contribution during Holy Mass and other religious services held every 19^th of the month. By 1841 there were more than 500 members in Lucban alone, more than 240 in Tayabas town, 120 in Pagbilao, 20 in Tiaong, more than 40 in Batangas (Lipa and San Pablo), 130 in Majayjay. It had also members in Laguna (Nagcarlan, Liliw, Magdalena). Dela Cruz accounted that total members of Cofradia based on padrones (registry) was from 4, 500 to 5, 000 members.

The Confrontation between the Cofradias and the Church

Monthly assembly to hear mass became a customary among the members of the Confraternity who were convinced that their brotherhood was performing mere religious practices, thus, needing no permission from the government officials. When they realized that there number was increasing, they then considered it appropriate to authorizations from the church and the government.

Dela Cruz sought for the bishop of Camarines’ recognition and authorization of the Cofradia as a religious organization to make legal its holding of meetings and religious practices but the bishop denied his request. Not discourage by the disapproval of the bishop’s to recognize the brotherhood, dela Cruz applied for authorization to the Audiencia in Manila, the papers of the Cofradia was prepared by Don Domingo Rojas but the petition was denied.

Consequently, the Franciscan friars in the province denounced the religious practices of the Cofradias and pronounced it unorthodoxy and had to be stopped. They called the attention of the gobernadorcillo to make proper actions. On October 19, 1840, the gobernadorcillo of Lucban dispatched men to arrest the members of the brotherhood and so, some 243 persons of the 500 to 600 in the house of Francisco de los Santos were imprisoned. The provincial governor, Don Joaquin Ortega who was a husband to one of the members of the Cofradia, immediately ordered the release of prisoners when the news of massive arrest reached to him. This order from the governor was opposed by the vicar, Fr. Antonio Mateo and the parish priest Fr. Manuel Sancho of Lucban, both wanted the imprisonment of the arrested members.

Dela Cruz immediately sent a report to Archbishop Segui in Manila disparaging the unchristian acts of the friars in Tayabas. He made public his agitation and accused the friars of beatings on one of two members and threatening the members with excommunication. Dela Cruz challenged the authority of the vicar and of the parish church to do such acts because of the aims of the society was never against the Catholic faith. On January 29, 1841, a letter of dela Cruz was sent to the Bishop of Nueva Caceres restating that the cofradia was not against canon law. This petition letter was forwarded to the juez provisor of the bishopric, who, in turn endorsed it to the vicar, Fr. Antonio Mateo of Tayabas and to Fr. Manuel Sancho, the parish priest of Lucban. In effect, the petition was disregarded; the two friars declared that dela Cruz was not fit to wear the robe of the confradia. Upon learning of the organization and thinking that it was a seditious group, the Governor General, Don Marcelino de Oraa y Lecumberri ordered the arrest of its members and the brotherhood’s disbandment. As a result, dela Cruz gathered his men in Bay, Laguna and then went to San Pablo, then to Tiaong and to Sariaya. He then moved to Isabang, a sitio between Sariaya and Tayabas, where he was joined by other members from Batangas and Laguna and other towns of Tayabas.

The Bloody Encounter with the Spaniards

Meanwhile the government in its effort to subdue the brotherhood and regarded it as a subversive group sent a military force of 300 men under Alcalde Mayor Joaquin was formed on October 11, 1841 to seize the camp of dela Cruz. The Cofradia was offered amnesty through a communication but they rejected it. And so, the government forces started attacking the camp but in the end, the government forces were forced to retreat. The Negritoes helped the Cofradias in defending the camp which resulted to a tragic end. Ortega and many of his men were killed in this assault abandoning their falconets, arms, and ammunition much to the delight of the Cofradias. De la Cruz transferred his camp to Alitao, adjacent to Tayabas capital, which he forthwith fortified. The thought of severing his ties with the Church entered his mind as he assumed the highest position in the Cofradia and his followers crowned him “King of the Tagalogs”.

This tragic end of the government forces in the hands of the Cofradias reached Governor General Oraa who ordered Col. Joaquin Huet to suppress the group but he initially offered government amnesty with the exception of dela Cruz and his aides. However, no one accepted his offer and so, the attack commenced. On November 1, 1841, the government forces started their assault on De la Cruz’s camp and the fight lasted for four hours. The government forces triumphed in this battle as thousand rebels were killed in the encounter. According to Spanish sources, the Cofradias were in a high state excitement, spoiling for a fight, waving a red flag, fighting.

Dela Cruz fled to Sariaya to escape but was unluckily caught by the forces of Col. Huet. He was found out guilty after a summary trial and death by musketry was the punishment ordered by the court. The body of dela Cruz was quartered and his head stored in a cage for public view as it was put on top of a pole stuck along the roadside leading to Majayjay town. The other Confraternity leaders, Dionisio de los Reyes, Francisco Espinosa de la Cruz, and Gregorio Miguel de Jesus were sentenced to death just like dela Cruz.

The Supreme Court of Spain criticized the actions of the Government to the Cofradias resulted to the killings of many of its members by the government forces and officially reprimanded Governor-General Oraa. After studying the evidence submitted, the court declared that de la Cruz and his followers clearly had no political aims but to practice its religious faith. What the fault committed by the brotherhood was ecclesiastical in character for not seeking permission from Church authorities in their religious activities.