Translating Rebellion: European Anarchists’ Veneration of José Rizal’s Noli Me Tangere
After the execution of José Rizal, the anarchists of Barcelona found a new figure to expound their struggle against the Spanish crown. They included Rizal's writings in their literature, mentioned him in their articles, and reported on him in their press, honoring him and his cause. The very first translation of Noli Me Tangere into French was done collaboratively by two leading anarchists—Henri Lucas and Ramon Sempau.
Among the Barcelona anarchists, Ramon Sempau (1868–1910) cuts a colorful figure. He was a lawyer and correspondent for some leading newspapers in Spain and part of a larger circle of intellectuals associated with the emerging anarchist movement in Spain and France. Sempau had to flee Spain after the Corpus Christi Barcelona bomb attack in June 1896, which was blamed on the anarchists. He first went to France and then to Belgium, constantly under the surveillance of local police due to his known revolutionary activities. In Brussels, it was reported that his hotel room was searched, and a copy of Rizal's Noli Me Tangere along with a manuscript of Sempau's French translation were found.
Ramon Sempau returned to Barcelona but was arrested when he attempted to assassinate Narciso Portas Ascanio, an officer in the Guardia Civil and head of Barcelona's judicial police. Sempau fired two revolver shots but only wounded the officer, who had been responsible for the torture of Barcelona anarchists detained at Montjuïc for their involvement in the Corpus Christi bombing. Sempau was tried in a court-martial and sentenced to death, but the sentence was not carried out due to discrepancies between the captain general and his auditor. When the liberals won the Spanish general elections of 1898, Sempau was transferred to a civil court, which declared him innocent after he served two months and one day for the lesser offense of using a false identity. A year later, at the insistence of leading anarchists in Europe, the French translation of Noli Me Tangere (Au Pays des Moines) by Henri Lucas and Ramon Sempau was finally published and circulated in anarchist literature.
Charles Malato (1857–1938), the French anarchist writer who traced his family roots to Naples, was instrumental in disseminating information about the translation in the French press. In an article dated 4 August 1899, Malato wrote:
"On December 30, 1896, a man was shot at the gates of Manila, in the plains of Bagumbayan, the Philippine Satory. His crime was to have written a book, an admirable book, the French translation of which is published today by the publisher Stock under this title: Au pays des Moines. Religious hatred does not disarm. There are people, and we know some, who consider the Tagalog natives, who fought yesterday against Spain and today against the United States, as uncivilizable savages. They want to be free; it is always a bold aspiration. But, moreover, they want to be free in their own way. Can we reasonably tolerate this excess of hubris? Freeing ourselves from the crucifix is still acceptable, but despising the dollar god—how archaic they are?"
Meanwhile, in 1897, another anarchist captured the world’s attention. Michele Angiolillo, an Italian anarchist traveling under a false identity and posing as a tourist, approached the Spanish Prime Minister at close range and shot him point-blank. Arrested immediately, Angiolillo insisted during his investigation that he had acted alone, declaring that the assassination was an act of vengeance—both for the torture and execution of the Montjuïc prisoners following the 1896 Corpus Christi bombing and for the execution of the Filipino patriot José P. Rizal. Condemned to death by garrote vil, Angiolillo was executed on 20 August 1897. Witnesses noted his remarkable composure during the execution; he showed neither fear nor remorse.
This chain of events—from Sempau’s translation to Angiolillo’s act of vengeance—demonstrates how Rizal’s ideas and his writings resonated far beyond the Philippines, inspiring radical thought and revolutionary action across Europe. Even years after his death, Rizal’s words continued to serve as a rallying point for those fighting against oppression, crossing borders, languages, and political movements. As Malato observed:
"The one executed in Bagumbayan foresaw the future. He witnessed, before his death, the initial bursts of the revolution. 'Don't you see how everything awakens?' he has the typical insurgent Elias say. The slumber endured for centuries, but one day lightning strikes, and instead of destroying, lightning calls forth life. Rizal died for having echoed the despair of his people; he died for having written such a book. But the book will not die."
Postscript


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