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GOMBURZA
The execution of the three priests, who were martyred after the 1872 ‘separatist’ rebellion, spawns a breed of leaders who made the independence of 1898 possible.
I
By Joel C. Paredes
Eventually, “Gomburza” became the password in the secret workings of the Katipunan. Its leader, Gat Andres Bonifacio, who was eight years old when the three priests were executed, used the password for second-degree members of the secret society.
F the movie Gomburza renewed curiosity among Filipinos on the February 17, 1872, martyrdom of Filipino Catholic secular priests Mariano Gomez, Jose Burgos and Jacinto Zamora, so has it whetted the appetite for truth of historians and advocates, who continue to pursue their inquiries—a long 152 years after the priests’ execution that inspired the final resistance of the Filipino people against Spanish colonial oppression.
In his quest for intricate details, Fr. John N. Schumacher had once written that the martyred priests had nothing to do with the revolt in Cavite for which they were tried, and he described the Cavite revolt as “not a mere mutiny, but part of a planned separatist revolution” that failed because of the defection of committed Filipino troops. However, the Jesuit historian expressed a belief that closure to the 1872 event cannot be achieved until the records of the trials are found. The Spanish government declared them lost, leaving various publications and surviving archival materials as the only resources “to come nearer to a definitive history of the mutiny,” he stated. Two other Jesuit historians, Pedro S. De Achutegui and Miguel A. Bernad, however, noted how the circumstances of the three priests’ arrest and their trial, the promptness in which Spanish Governor Rafael Izquierdo signed the death sentence, and the refusal of the Archbishop of Manila to unfrock the priests—as Izquierdo had demanded—had “cast a strong suspicion, as [Jose] Rizal remarked, upon the government’s good faith.” “The execution was looked upon as, in effect, a judicial murder of three innocent men whose real crime was that they had been vocal in their criticism of the friars and had openly worked for the improvement of the lot of the Filipino
Trial and execution
clergy and people,” the historians wrote in the first part of the threevolume Religious Revolution in the Philippines, which documented the life and church of nationalist priest Gregorio Aglipay.
‘Indelible imprint’
THE “terror” wrought by the events of 1872, the late historian and scholar Onofre D. Corpuz wrote, “left an indelible imprint and was an obsession to the next generation of Filipino leaders” who later struggled for the country’s independence from colonial rule. In his letter to Mariano Ponce, one of the founders of the La Solidaridad, Dr. Rizal said, “without 1872 there would today be no Plaridel or Jaena or Sancianco, and those brave and generous colonies of Filipinos in Europe would not exist. Without 1872, Rizal would today be a Jesuit, instead of writing the Noli Me Tangere, would have written something quite different.” “The sight of such injustice and cruelty aroused my imagination even as a boy,” continued Rizal, who was 11 years old in 1872. “And I swore to dedicate myself to the task of someday avenging the fate of these victims.” Rizal also showed his feelings about the three priests in his dedication of the El Filibusterismo, saying that “by venerating your memory and calling you martyrs, shows that in no way does it recognize your guilt.”
THE Gomburza Monument, situated in front of the National Museum of Fine Arts in Manila, showcases Solomon Saprid’s bronze sculpture depicting the martyred priests. TANG90246 | DREAMSTIME.COM
IN his book The Roots of Philippine Nationalism, Corpuz narrated how on January 26, 1872, just three days after the suppression of the mutiny, the court-martial passed death sentences on 41 of the mutineers. The next day, the governorgeneral reportedly approved the sentences, but pardoned 28; while nine were to be executed by musketry in Manila and four in Cavite. Those whose sentences were secretly commuted by Izquierdo were believed to be fellow Masons. Then on February 15, the fateful sentence was handed down on the three priests, and two days later, they were marched between files of soldiers with fixed bayonets to their “killing ground” of Bagumbayan (now the Rizal Park). They were executed through strangulation by garrote since hanging had already been abolished as early as 1835 by Spanish authorities. Gomez, the revered parish priest of Bacoor and known as the “grand old man of the secular priests,” was strangled first, followed by Jacinto and then Burgos. According to Corpuz, the governor-general’s refusal to furnish the trial records to the archbishop of Manila—the highest ecclesiastical order—meant that nobody except those directly involved in the trial was to know the truth. Corpuz then cited a “moving interpretation” of the execution by Apolinario Mabini, the nationalist revolutionary leader, who later served as prime minister of the First Philippine Republic. Mabini wrote: “It enabled the Filipinos to see their condition for the first time. Feeling pain, they knew that they were alive, and so they asked themselves what kind of a life it was that they led. The awakening was painful, and working in order to stay alive was even more so. But one had to live. How? Continued on A2
THE Paco Park marker stands as a solemn tribute to the resting place of Gomburza’s mortal remains, following their execution by garrote on February 17, 1872. Their charges of subversion stemmed from alleged involvement in the 1872 Cavite mutiny. NONIE REYES
PESO EXCHANGE RATES n US 56.0000 n JAPAN 0.3736 n UK 70.5656 n HK 7.1618 n CHINA 7.7810 n SINGAPORE 41.6171 n AUSTRALIA 36.5344 n EU 60.3400 n KOREA 0.0422 n SAUDI ARABIA 14.9325 Source: BSP (February 16, 2024)