CHAPTER 2: PRE-COLONIAL PERIOD AND EARLY COLONIAL
WRITINGS ABOUT THE PHILIPPINES & ITS PEOPLE
dealer after it was found. The writings were deciphered by
Antoon Postima, a Dutch archaeologist living in Mindoro.
EARLY PHILIPPINE WRITINGS: THE ANGONOPETROGLYPHS
TRANSLATION/INTERPRETATION
As Philippine society began its incipient stage, early
Filipinos began to express what they see in the world. Early
Philippine writings were pictograms or crude drawings
representing animals and other objects. In the hills of Angono,
Rizal what appears to be ancient pictograms dating 5,000 BCE
were found. The Place called Angono Rock shelter appears to be
inhabited for a long period of time. Rock shelters are rock
overhangs which provide shelter for early humans. Since the rock
shelter is made out of volcanic tuffa or compacted volcanic ash
(adobe to most of us) these early human dugouts caves from the
rock walls which serves as their living spaces. On the walls of the
shelters were drawings of turtles, deer, wild pigs, and other
animals which used to abound at that time.
1. Upon translation, it revealed that the person who forgave the
debt was the Lord Minister of Mdan (perhaps the Sumatran city
of Medan or the Javanese Kingdom of Medang).
I. THE BAYBAYIN
The word binuwagan in the Waray Language may mean a mouth
of a river and the word Puliran may mean to roll from the hills to
the flat area like Lumban where the Laguna Copper Plate was
found. When the Spanish colonizers arrived chroniclers like Fr.
Francisco Collin noted that most of the population were literate
and can read and write baybayin. This debunks the myth that
baybayin was known only by the upper-class natives and that it
was used only for short message. Even with Spanish
colonization, Baybayin continued to be used in the religious text
like the Doctrina Christiana which was published by the
Dominicans in Manila in 1593. This fact also debunks the myth
that the Spaniard destroyed native Filipino writing. It was even
used in official transactions like in this deed of sale of land by
two native women in Manila to the Dominicans during the 17th
century. This deed of sale is preserved at the UST archives and it
has been declared as National Cultural Treasure by the Nacional
Museum. Eventually however baybayin was superseded by the
Roman text because the latter was easy to memorize and write.
With the entry of Indian influence from contacts of Indianized
States such as Champa of the Sri Vijayan Empire a writing system
called Baybayin was developed. Philippine Baybayin was said to
be influence by the kavi or kawi of Java which was in turn
influenced by Sanskrit from India. Baybayin materials written on
delicate materials such as tree leaves, bark and bamboo slats
were easily destroyed with the passage of time. However,
ancient Baybayin survives today in the pottery etched by early
Filipinos. Among them was the Calatagan Clay pot.
According to scholar Rolando Borinaga. The Baybayin text was
Bisayan and it informs the reader that the vessel is as sacred item
used in communicating with the spirit world. Other items where
ancient Filipino writing survives were in those etched in metals.
These were the Butuan Silver strip which was found inside a
coffin dating dating back to 1000 A.D. The Butuan Silver Strip
were analyzed and deciphered by Historian Jess Tirol (National
Museum).
BUTUAN SILVER STRIP
Archaeologist from the National Museum estimated the age of
Butuan Silver Strip to be around the 12th to 15th century. Their
estimate disproves the time of trip of Liyuxie which is claimed by
Tirol. However, according to Tirol, the difference of one century
was acceptable in archaeology. The Butuan Paleograph was
concluded to be those from an important person in Butuan.
Other artifacts containing Baybayin Script were the Butuan Ivory
Seals which were found in swidden pile in Butuan.
Archaeologists said that these seals were used for a trade or to
show ownership of items. The most famous archaeological piece
containing precolonial baybayin was the Laguna Copper Plate
which was found on a river bed in Lumban, Laguna. Written in
old Malay, it contains a proclamation that a certain official was
forgiven of his debt of 865 grams of gold.
LAGUNA COPPER PLATE
It further proclaims that the descendant of the debtor was
exempted from slavery as a result of the debt. The Laguna
Copper Plate was nearly lost forever when it was sold to a scrap
Other places were identifiable in the document such as Tundun
(tondo); Pailah which might be Pila in Laguna, Puliran (Pulilan,
Bulacan) and Binuwagan which is now a part of Obando, Bulacan.
All these places were thriving communities with overseas
contacts during the pre-colonial era.
2. Another interpretation of the writing is that the person in the
Laguna Copper Plate named Namrawan may have the
connotation for Namrawan which is a term by the Visayas to
refer to dead person.
With the birth of Filipino nationalism, Baybayin came to signify
the longing of the Filipinos of their glorious past and to remind
the people that they were not uncultured or uncivilized
barbarians as claimed by some Spaniards.
Baybayin was used as one of the symbols of the Katipunan and
the baybayin letter K is emblazoned on many Katipunan flags.
Today, Baybayin is still being used by natives such as the Buhid
and Hanunuo Mangyans of Mindoro. It is written on bamboo
slates. Such writings were called ambahan. The Tagbanuas of
Palawan still uses Baybayin for writing.
II. THE JAWI SYSTEM OF WRITING
Aside from Baybayin, there is another system of writing used by
preclinical Filipinos and this was the Jawi writing which was
adopted by the Moros in Southern Philippines. Jawi is actually
Arabic and its introduction to southeast Asia was done so that
people will be able to read the Qur'an. Arabic was a way of
writing in Minangkabaw, Achinese, Buginess and the Tausug of
Southern Philippines. Jawi was the choice of writing among
Tausug and Maguindanao royalty. It was also the choice of
Islamic missionaries and aside from using it to read Muslim
religious text, Jawi was the choice of Kings and Nobles as well as
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religious scholars. Aside from religious texts, Jawi was used to
write poetry and stories.
Historian Samuel K Tan writes that the Tausug language was the
language used because of its courtly construction. Treaties with
both Spanish and Americans were written in Jawi. Below is a
communication between the Sultan of Sulu and Governor
General Blanco. Below is the Bates Treaty between the Americans
and the sultan of Sulu.
III. TOME PIRES ACCOUNT ON PRE-SPANISH FILIPINOS (1515).
Very little is known of Tome Pires' life. Born about 1468, he left
Portugal for India. In May 1512 he went to Malacca where, where
he served as scrívner and apothecary to Viceroy Alfonso de
Albuquerque, builder of the Portuguese Oriental Empire.
On the same year he began writing his Suma Oriental and
finished it at Cochin in 1515. Two years later he proceeded to
Canton as the first Portuguese ambassador to China. On January
20, 1520, he left Canton for Peking where he tried to negotiate
a treaty with the Chinese emperor, but in vain. Sadly, he returned
to Canton, where he was arrested by the Chinese authorities and
put to prison where he died about 1540, aged 72 he was buried
at Sampitay, a town on the bank of the Grand Canal. In the year
1515 Tome Pires, a Portuguese apothecary made mention of a
group of people called Lucoes. He encountered this people in
Malacca which fell into Portuguese hands in 1511.
The Luzoes (Luzon) are abound ten days sail beyond Borneo.
They are early all heathens; they have a King but they are ruled
by a group of elders. They are robust people, little thought of in
Malacca. They took the merchandize to Borneo and from there
they come to Malacca. The Borneans go to the lands of the
Luzoes to buy gold and foodstuffs as well, and the gold which
they bring to Malacca is from Luzoes and from the surrounding
islands which are countless, and they all have more or less trade
with one another. The original manuscript of Suma Oriental is
preserved in the Bibliotheque de la Chambre des Deputees
(Library of the Chamber of Deputies) Division of Manuscripts,
No. 1248, Paris. It is bound together with the Rodrigues Codex,
in one volume.
This Rodrigues Codex, titled Journal de Francisco Rodrigues,
Pilote de la flote que decouvre les Moluques (1513), contains a
map drawn by Francisco Rodrigues, Portuguese pilot. This map
is said to be the "first European Map of the Philippines." shows
the southern coast of China and a group of isles west of Palawan.
Both the Pires and Rodrigues manuscripts were translated into
English by: Dr. Armando Cortesao and published by the Hakluyt
Society in London, 1944, in two volumes entitled: The Suma
Oriental of Tome Pires and the book of Francisco Rodrigues.
According to Dr. Donal F. Lack the Suma Oriental of Pires is the
first reference to Luzon in European Literature
IV: THE PHILIPPINES AT THE TIME OF SPANISH CONTACTS.
V. Captain Loarca’s Account of the Filipinos and their PreSpanish Civilization (1582)
A CAPT. LOARCA'S ACCOUNT OF THE FILIPINOS AND THEIR
PRE SPANISH-CIVILIZATION (1582).
Miguel Loarca a Spanish officials was a member of Spanish
expedition to China. Loarca's contribution to Philippine’s
historiography was his two works. Miguel de Loarca was one of
the first Spanish conquistadores to arrive in the Philippines. The
author of Relacion de las Islas Filipinas and Verdadera relacion
de la grandeca del Reyna de China. Loarca's work on the
Philippines was published in 1582. The original manuscript of
Relacion is preserved at the Archivo General de las Indias and
handwritten copies were made by Juan Bautista de Munor one
of which is the Lennox Collection of the New York Public library
and the other is in the Academia Real de la Historia in Madrid,
Spain. Loarca's Relacion was one of the early writings about the
Inhabitants of the Philippines aside from those written by
members of the Magellan and Legazpi expeditions.
B. RELACION DE LAS YSLAS FILIPINAS BY: MIGUEL DE LOARCA.
Although the chief settlement of the Spaniards in these islands
is the City of Manila, and the island of Luzon, where it is situated,
is the finest and richest of all islands discovered, yet, since the
island of Cubu (sic Cebu) was the first to be settled, and served
as the starting point for the conquest of all the others.
There are two kinds of people in this land, who, although of the
same race differ somewhat in their customs and are almost
always on mutual unfriendly terms. One class includes those who
live along the coast, the other class who live in the mountains;
and if peace seems to reign among them, it is because they
depend upon each other for the necessities of life. The
inhabitants of the mountain cannot live without the fish, salt, and
other articles of food, and the jars and dishes of other districts;
nor on the other hand, can those of the coast live without the
rice and cotton of the mountaineers. In like manner they have
two different beliefs concerning the beginning of the world; and
since these natives are not acquainted with the art of writing,
they preserved their ancient lore through songs, which they sing
in a very pleasant manner.
LARAO OF THE DEAD (THAT IS MOURNING)
One of the observances which is caried out with most rigor is
that called Larao.
This rule requires that when a chief die all must mourn him, and
must observed the following restrictions,
1.
2.
3.
4.
5.
No one shall quarrel with any other during the time of
mourning, and especially at the time of Burial.
Spears must be carried point downward, and daggers
be carried in the belt with hilt reversed.
No gala or colored dress shall be worn during that time.
There must be no singing on board a barangay when
returning to the village, but strict silence maintained.
They make an enclosure around the house of the dead
man; and if anyone, great or small, passes by and
transgresses this bound, he shall be punished.
In order that all men may know of a chief's death and no one
feigns ignorance, one of the Timaguas who is held in honor goes
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through the village and makes announcement of the mourning.
He who transgresses the law must pay the penalty. without fail.
JUST WARS
There are three cases in which these Natives regard war as just,
1.
2.
3.
When an Indian goes to another village and is there put
to death without cause:
When their wives are stolen from them; and
When they go on friendly manner to trade at any
village. and there, under the appearance of friendship,
are wronged or maltreated.
LAWS OF SLAVERY
b. The Tumaranpoques women, if they have children, serve half
of the month in spinning and weaving cotton, which their master
supply, and during the other half of the month, they work for
themselves.
c. The tomatabans are worth one tael or six pesos. The
tomatabans women spin only one hank of cotton each month
for their masters; who furnish them the cotton on the ball.
Note: Only Ayueys receive food and clothing from their masters;
to the others the masters give nothing. When these slaves die,
the maser take away all their property. except from the
tomatabans. Those whom these natives have sold, as Slaves to
the Spaniards are mostly the ayueys.
No Indian this country is made a slave or is put to death for any
crime he commits, even if it be a theft, adultery or murder except that for each crime there is an established fine, which they
have to pay in jewels or gold.
ANOTHER KIND OF SLAVERY
If the culprit is unable to pay the fine, he will borrow the money
and pledge himself to the man from whom he borrows. As a
result, he becomes a slave, until he shall repay what was lent to
him. After that, He is free again. Hence, according to the crime
committed, they are slaves.
Because some men broke a barangay belonging to him – in
Languiguey, his native village situated in the island of Bantayan
– he compelled the descendants of those who had broken his
barangay to bequeath to him at their deaths two slaves out of
every ten, and the same portion of all their property. This kind of
slavery gradually, made its way among all the Indians living in
the coast, but not among the Tinguianes.
There are Three (3) Classes of Slave in these islands:
1.
2.
3.
The ayuey.
The tumaranpok (tumaranpuk), and
The tomatabans (tumatabang)
CLASSES OF SLAVES
1. The first, and the most thoroughly enslaved, is the Bondsman
of him who is served in his own dwelling, such a slave is called
Ayuey. These slaves work three days for the master, and one for
themselves.
2. Another class of slaves are those called tomaranpok
(tumaranpuk). They live in their own houses, and are obliged to
go to work for their master one day out of four, having three
days for themselves. If they fail to work for their master, in order
to cultivate their own fields, they give the master each year ten
chicubites of rice, each chicubites being equal to one fanega.
3. There are other slaves whom these people hold in most
respect, who is called tomatabans (tumatabangs). These slaves
work in the house of the master only when there is some
banquet or revel. On such occasions they bring small gifts, and
share in the drinking. But when one these slaves dies, the
property left by the slaves is shared with his children by the
master. During their lifetime, these slaves are bound to work for
their master five days in a month; or if they do not work, they
annually gave the master five chicubites of rice.
VALUE OF THE SLAVES
a. The Ayueys are worth among these people two gold taels of
Labin stan, the equivalent of twelve pesos. The ayuey won chiefs
like their husbands work in the house of their master. The
Tumaranpoques are worth the same sum.
There is another kind of Lordship, which was first introduce by a
man whom they called Sidumaguer, which they say occurred
more than two thousand years ago.
REAL TIMAGUAS
The freeman of these islands, who are called timaguas, are
neither chiefs nor slaves. His is their mode of life. If a timagua
desires to live in a certain village, he joins himself to one of the
chiefs, - for each village usually has many chiefs – but binding
himself to observe the following laws. When feast is given to the
other chiefs he must attend, for it is the custom that timaguas
drink first from the pitarilla before any Chief does so.
He must with his weapons, accompany the chief when he goes
on journey. The Timawa (Spanish spelling Timaguas) were the
feudal warrior class of the ancient visayan societies of the
Philippines. They are regarded as higher than uripon
(commoners, serfs & slaves) but below the Tumao (royal nobility)
in the visayan social hierarchy. They are roughly similar to the
tagalog maharlika caste.
TIMAGUAS
The term later lost its military and nobility connotations and was
demoted to mean "Freemen" during the Spanish Conquest of
the Philippines. During which, the word was also introduced to
the tagalog, who incorrectly used the term to refer to freed
uniform (more correctly the matitimawa or tinimawa in visayan)
and commoners in general (tuhay or mamahay in visayan).
Eventually the meaning of timawa in modern visayan languages
was reduced to an adjective for impoverished.
MARRIAGE AMONG TIMAGUAS
The timaguas do not follow these usages because they have no
property of their own. They do not observe the ceremony of
joining hands over the dish of rice, through respect for the
Chiefs; for that ceremony is for the chiefs only. Their marriage is
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accomplished when the pair unite in drinking pitarrilla from the
same cup. Then, they give a shout, and all the guest depart, and
they are considered married, for they are not allowed to drink
together until late at night. The same ceremony is observed by
rich and respectable slaves.
MARRIAGE AMONG SLAVES
The poor slaves, who serve in the houses, marry each other
without drinking and without any go-between. They observed
no ceremony, but simply say to each other, "Let us marry".
If a chief has a slave, one of his ayuey who serve in the house,
and wishes to marry him to a female slave in the same class
belonging to another chief, he sends an Indian woman as agent
to the master of the female slave, saying that her master wishes
to marry one of his male slaves to the other's female slave.
After the marriage has been arranged, he gives his slaves an
earthen jar, or three or four dishes and there is no other
ceremony. Half of the children born to this couple will belong to
the master of the female slave, and the other half will belong to
the master of the male slave.
If a freeman marries a female slave or vice versa, half of the
children are slaves. Thus. if there are two children, one is free and
the other a slave, as the parents may choose.
worship which they call nagaanitos. The house, for the
abovementioned period of time was called a temple.
Bathala - tagalog supreme god Philippine mythology
Among their many idols one was called Bathala, whom they
especially worshipped. The title seems to signify "all powerful"
or "maker of all things". They also worshipped the Sun, which on
account of its beauty, is almost universally respected and
honored by heathens. They worshipped to the Moon, especially
when it was new, at which time they held great rejoicing, adoring
it and bidding it welcome. Some of them also adored the Stars,
although they did not know them by their names, as the
Spaniards and other nations know the planets with one
exception of the morning star, which they called Tala. They knew
too of the "seven little goats" (the Pleiades) as we call them and,
consequently the change of seasons which they call Mapolon.
On Idolatry
They possessed many idols called Ik-ha, which were images with
different shapes; They had another idol called Dian Masalanta,
who was the patron of lovers and of generation. The idols called
Lacapati and Idianale were the patron of the cultivated lands and
of husbandry. They were even in the habit of offering these
animals a portion of what they carried on their boats, by
throwing it into the water, or placing it upon the bank.
VI. PLACENCIA'S CODE ON THE ANCIENT CUSTOMS OF THE
TAGALOG (1589)
Reason for Offering:
PLACENCIA'S CODE
The reasons for offering this sacrifice or adoration were, in
addition to whatever personal matters there might be:
"This people always had chiefs, called by them Datu, who
governed them and were captains in their wars, and whom they
obeyed and reverenced. The subject who committed any offense
against them, or spoke but a word to their wives and children,
was severely punished. These Chiefs ruled over but few people,
sometimes as many as hundred houses, sometimes even less
than thirty. This tribal gathering is called in Tagalog a Barangay.
It was inferred that the reason for giving themselves this name
arose from the fact (as they are classed by their language, among
the Malay nation) that when they came in this land, the head of
the which is a boat... became datu. And so, even at the present
day, it is ascertained that this barangay in its origin was a family
of parents and children, relations and slaves. The chiefs, in their
various wars, helped one another with their respective
barangays.
ON THE WORSHIPS OF THE TAGALOGS
On Worship
In all the ages, or in other parts of the Filipinas islands, there are
no temples consecrated to the performing of sacrifices, the
adoration of their idols, or the general practice of idolatry it is
true that they have the name Simbahan, which means a Temple
or place of adoration; but this is because, formerly, when they
wished to celebrate a festival, which they called pandot, or
"worship" they celebrate in the large house of a chief. They also
brought together many drums, large and small, which they beat
successively while the feast lasted usually for four days. During
this time the whole Barangay, or family, united and joined in the
•
•
•
•
•
•
The recovery of a sick person,
The prosperous voyage of those embarking on the sea,
A good harvest in the sowed lands,
A propitious result in wars,
A successful delivery for children, and
A happy outcome for married life.
ABOUT CATALONANS, MANKUKULAM & ASWANGS
The distinction made among the priests of the devil were as
follows:
1. The Catalonans, was either a man or a woman. This office was
an honorable one among the natives, and was held ordinarily by
people of rank, this rule being general in all the islands.
2. The Mangagauay or witches, who deceived by pretending to
heal the sick. These priest even induced maladies by their
charms, which in proportion to the strength and efficacy of the
witchcraft, are capable of causing death. This office was general
throughout the land.
3. The Mangkukulam (mancocolam), whose duty was to emit fire
from himself at night, once or oftener each month. This fire could
not be extinguished; nor could it thus emitted except as the
priest wallowed in the ordure or filth which fall from the houses;
and he who lived in the house where the priest was wallowing in
order to emit this fire from himself, fell ill and died. This office
was general.
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4. The Manananggal (magtatanggal), his purpose was to show
himself at night to many persons, without his head or entrails. In
such wise the devil walked about and carried, or pretended to
carry, his head to different places, and in the morning returned
it to his body - remaining, as before, alive. This seems to be a
fable, although the natives affirm that they have seen it, because
the devil probably caused them so to believe. This occurred in
Catanduanes.
5. The Aswang, which is equivalent to "sorcerer" they say that
have seen him fly, and that he murdered men and ate the flesh.
This was among the Visayas islands; among the Tagalogs these
did not exist.
6. The Manggagayuma, they made charms for lovers out of
herbs, stones and wood, which would infuse the heart with love.
Thus, they deceive the people, although sometimes, through the
intervention of the devil, they gained their ends
MANNER OF BURYING THE DEAD
The deceased was buried beside his house and if he were a chief,
he was placed beneath a little house or porch which they
constructed for this purpose. Before interring him, they mourned
for four days, and afterwards laid him on a boat which served as
a coffin or bier, placing him beneath the porch, where guard was
kept over him by slave. This grief also accompanied by eating
and drinking. This was a custom of the Tagalogs.
FORM OF BURIAL
The Aetas or Negrinos (Negritos) inhabitants of this island, had
also a form of burial, but different. They dug a deep
perpendicular hole, and placed the deceased within it leaving
him upright with head or crown unburied, on top of which they
put half a coconut to serve him as shield. Then they went on
pursuit of some Indian whom they killed in retribution for the
Negrito who had died. To this end they conspired together,
hanging a certain token on their necks until someone of them
procured the death of the innocent one.
These infidels said that they knew that there was another life of
rest which they called maca, just as if we should say "paradise"
or in other words, "village of rest". They say that those who go
to his place are the just, and the valiant, and those who live
without doing harm, or who possessed other moral virtues. They
said also that in the other life and mortality, there was a place of
punishment, grief and affliction called "casanaan", which was a
"place of anguish".
"They also maintained that no one would go to heaven, where
they dwelt only Bathala", the maker of all thigs, who governed
for above. There were also other pagans who confessed more
clearly to a hell, which they called, as I have said, casanaan. They
said that all the wicked went to that place, and there dwelt the
demons, whom they called sitan.
There were also ghosts, which they called vibit; and phantoms,
which they called Tikbalang. They had another deception namely that if any woman died in childbirth, she and the child
suffered punishment, and that, she could be heard lamenting.
This was called Tiyanak.
VII. Fr. PEDRO CHIRINO'S ACCOUNT ON THE PRE-SPANISH
FILIPINOS AND THEIR CIVILIZATION
One of the Spanish writers who actually observed the civilization
of the Filipino people before it vanished due to the impact of the
Hispanic civilization was Father Pedro Chirino, Spanish Jesuit
missionary a chronicler. He authored the book Relacion de las
Islas Filipinas which he finished in 1603 and published in Rome,
1604
RELACION DE LAS ISLAS FILIPINAS
"Relacion de las Islas Filipinas" was one of the first history books
of the Philippines. It is published in 1604, the books chronicle
the life of Filipinos during the time the Jesuit Missionaries
conducted their religious work in the islands. The author, Fr.
Pedro Chirino, included in his narration the state of civilization
of the Filipino people who were still living in primitive conditions
and had never seen white men before. He wrote a detailed
account of their customs, language, religious belief, and the
results of Spanish influence upon them. On September 16, 1635,
Fr. Pedro Chirino, author of one of the history books of the
Philippines, died in Manila.
Primarily, this book was a story of apostolic achievement of
Jesuit Society in the Philippines, and was therefore, religious in
theme; nonetheless it has certain chapters which gave
eyewitness narratives on the bathing habit & cleanliness,
languages, courtesy & good breeding, writing, religion and
superstitions, marriages, dowries, usury, slavery and the method
of giving names to person among ancient Filipinos. This chapter
is presented because of their significant value to Philippine
History.
A. OF BATHS IN THE PHILIPPINES
From the time they were born, these islanders (Filipinos) are
brought up in the water. Consequently, both men and women
swim like fishes, even from childhood, and have no need for
bridges to pass over rivers. They bathed themselves at all hours,
for cleanliness and recreation. Even the women after childbirth
do not refrain from bath, and children just born are bathed in
the rivers and springs of cold water.
When leaving the bath, they anoint the hand with ajonjoli (i.e.,
oil of sesame) mixed with civet. The most general hour of
bathing is at the setting of the sun, because at that time they
have finished their labors and bathe in the river to rest and
refresh themselves, on the way, they usually carry some vessel
for bearing water to use in their domestic duties.
In the island of Panay, the people, at the conclusion of burial,
hasten to the river upon leaving the church and bathe there, as
was the custom of the Jews - although these Indians (Filipinos)
have no knowledge of the dead law. They keep a vessel full of
water before the door of every house, every person whether
belonging to the house or not, who enters it takes water from
the jar with which to wash his feet before entering, especially
during the season of much mud.
They also employ the baths as medicine, and God our Lord has
given them for this purpose, spring of hot water. In the last few
years, the springs of Bai (Bay, Laguna province), on the banks of
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the lagoon (Laguna de Bay) have been most helpful and famous,
and many Spaniards of both sexes as well as ecclesiastics and
religious, have had recourse to them in various maladies and
recovered their health.
B. OF THE LANGUAGE OF THE FILIPINOS
There is no single or general language of the Filipinas extending
throughout the islands; but all of them, though there are many
and different tongues, are so much alike that they may be
learned and spoken in a short time. Consequently, if one is
learned, all are almost known. In the island of Manila alone, there
are six different tongues; in Panai, two. In some others but one.
The language most used and most widely spread, are the Tagal
and the Bisayan; and in some areas Pintados (Visayan Islands),
another tongue is also prevalent, called Harayan. The Tagal
embraces the greater part of the coast and interior of the islands
of Manila, Mindoro, Luban and some other. Bisaya is in use
through all the island of the Pintados, although some of the
villages therein in the Harayan is spoken.
Of all those languages, it was the Tagal which most pleased me
and which I most admired. As Fr, Chirino told the first Bishop
(Bishop Domingo de Salazar) and afterwards other persons of
dignity in the islands and in Europe.
“I found in this language four qualities of the four greatest
language of the world. Hebrew, Greek, Latin and Spanish”.
Chirino’s Description on Tagalog,
1.
2.
3.
4.
It has the abstruseness and obscurity of Hebrew;
The articles and distinctions in proper as well as in
common nouns of the Greek;
The fullness and elegance of the Latin; and
The refinement, polish, and courtesy of the Spanish.
C. OF THE LETTERS OF THE FILIPINOS
All these islanders are much given to reading and writing, and
there is hardly a man, and much less a woman, who does not
read & write in the letters used in the island of Manila - which
are entirely different from those of China, Japan and India. They
easily make themselves understood and convey your ideas
marvelously, he who reads applying with much skill and facility,
the consonants which are lacking.
From us they have adopted the habit of writing from left to right.
Formerly they write from the top to the bottom placing the first
line to the left... and continuing the rest at the right, contrary to
the custom of the Chinese and Japanese - although they write
from top to bottom, begin from the right and continue the page
to the left. They used to write on reeds and palm trees, using as
pen the iron point: now they write the letters, as well as ours,
with a sharpen quill, and as we do, on paper.
They have learned our language and pronunciation, and write it
even better than we do, for they are so clever that they team
everything with the greatest ease. I have had letters written by
themselves in very handsome and fluent style. In Tigbanuan I
had in my school a very young boy, who using as model letters
written to me in a very good handwriting, learned in three
months to write even better than I; and he copied for me the
important documents faithfully, exactly and without errors.
D. OF THE CIVILITIES, FORMS OF COURTESY, AND GOOD
BREEDING AMONG THE FILIPINOS
The Filipinos are not so ceremonious in their actions as are the
Chines and Japanese; Yet they have their politeness and good
breeding especially the Tagalogs, who are very civil and
courteous in word and actions. Upon meeting one another, they
practice our custom of uncovering the head- not that they used
hats, caps, or bonnets, but they wore a piece of cloth like a towel,
some three or four palmos long, which they wound around the
head in becoming fashion like the ancient crowns or diadems.
MODE OF SALUTATION
As among them, it is not a courtesy to remain standing before a
person whom they respect. The mode of salutation upon
entering or meeting anyone are as follows:
•
•
•
They draw the body together and make a low
reverence, raising one or both hands to the face and
placing them upon the cheeks.
They next sit down and waiting for the question that
they may be put to them, for it is considered bad
manners to speak before one is spoken to.
Their greatest courtesy is in their form of address, for
they never speak to one as "thou," or in the second
person, whether singular or plural but always use the
third person - saying for example "Does the lord, or the
chief, wish for this or that? In polite and affectionate
intercourse, they are very extravagant, addressing
letters to each other’s in terms of elaborate and
delicate expressions of affection, and neat turns of
thought.
Th Bisayans, on the other hand, are more rustic and less civil in
manners, just as their language is harsher and less polished. They
have not so many terms of courtesy, as formerly they have no
letters until, a very few years ago, they borrowed there from the
Tagalogs.
E. CONCERNING THE FALSE HEATHEN RELIGIOUS, IDOLATRIES
& SUPERSTITION OF THE FILIPINOS
This deity in Tagalogs call Bathala Mei Capal, which means "God
the creator or maker", the Bisayans call him Laon, which denote
antiquity.
To show better what lies and fables these all are, there is one
story that the first man and the first woman came from the knot
of a cane (bamboo) which burst of from its plant. After that,
certain disputes resulted concerning the marriage of the two, on
account of the difficulties arising from the first degree of blood
relationship, which among them is inviolable, and thought to to
be allowed only the first time from the necessity of propagating
mankind.
In short, they recognized as invisible spirit, and another life; also,
demons, the enemies of men, of whom they were in abject fear
from the evils and dread which these caused them, their Idolatry
is, an adoration and deification of their ancestors-especially of
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those who distinguished themselves through valiant deeds, or
cruelties, or obscene and lewd acts.
SUPERSTITIONS
They also worshipped, like the Egyptians, animals and birds and
like the Assyrtians, the sun and moon, they attributed moreover
a sort of divinity to the rainbow. The Tagalogs adored a blue bird
as large as a thrush, and called it Bathala, which was among them
a form of divinity. They also worshipped the crow (as the
ancients worshipped the god pan and the goddess Ceres). It
bore the name Mei Lupa which signify "master of the soil".
They held the cayman in the utmost veneration; and whenever
they made an statement about it, when they described it in the
water, they call it Nono, which means "grandfather". Besides
these, they have a thousand other superstitions. If they be held
a serpent or lizard, or heard anyone sneeze, they always retrace
their steps, and in no account go further at that time. For such
an occurrence would be an evil omen.
F. OF MARRIAGES, DOWRIES & DIVORCES AMONG FILIPINOS
OF MARRIAGE
It is certainly not a general custom in the Philippines to marry
more than one wife. The most common and general usage is to
marry one woman. The Bisayans always try to procure a wife
from their own class, and closely connected with them in
relationship. The Tagalogs do not insist so much on this latter
point, they are satisfied if the wife be not of inferior rank.
"In neither race is any impediment considered than the first
degree of kindred. Uncle and niece marry as readily as do first
cousins; But brother and sister, grandfather and granddaughter,
or father and daughter, can in no case marry. There is marked
distinction between concubinage and wedlock; because the
latter, besides consent, has its own ceremony. - Moreover, for
marriage they have distinct formalities of betrothal, which are
accompanied by conventional penalties, most rigorously
executed.
OF DOWRIES
In the marriage their figures a dowry, and the surrender of a
woman, with consent for the present, but not perpetual. It is not
the wife, but the husband, who gives her the dowry - an amount
agreed upon, fixed in accordance with his means. This is what
some authors relate to various nations, which were accustomed
to purchase women as their wives. "In addition to the dowry the
husband is to make presents to the parents and relatives more
or less. according to his means. The marriage lasted no longer
than did peace between them; for they are divorced on the
slightest occasion.
OF DOWRIES (& DIVORCE)
If the cause of the divorce is unjust, and the man parts from his
wife, he loses the dowry. If it is She who leaves him, she must
restore the dowry to him. But if the man has a just cause for
divorce, and leaves her, his dowry must be restored to him. If in
such case the wife leaves him, she retains the dowry.
OF DIVORCE
For the husband, the adultery of his wife is sufficient grounds for
divorce. For the woman just cause for divorced is more limited.
In case of divorce, the children are divided equally between the
two without distinction of sex; thus, if they are in two numbers,
one falls to the father and one to the mother.
OF SLAVERY
In a state of Slavery, the same thing occurs when husband and
wife belong to different masters. If two persons own one slave,
the same division is made; for half belongs to each and his
services belong to both alike. These same modes of marriage
and divorce are in use among who marry two or three wives.
G. MANNER WHICH FILIPINAS HAD OF SHROUDING AND
BURYING THEIR DEAD
The first and last concern of the Filipinas in cases of sickness was
to offer some sacrifices to their anitos or diwatas, which were
their gods, these sacrifices were offered with dancing to the
sound of the bell; and in most furious part of the dance and the
bell-ringing. When the catalona or bailana was exerting more
force, all at once she stopped at the death of the sick person.
After the death there followed new music, the dirges and
lamentations, which were also sung, accompanied by weeping,
not only by mourners but by others the former on account of
their sorrow and grief, the latter for their wages and profit. For
they were hired for this purpose, as is and has been the custom
among the nation of greater reputation. The body was clothed
in the best garments which the dead man possessed; then after
having kept and mourned over it for three days, they buried it
Others anointed the body with aromatic balsams which prevent
corruption, especially with the juice of a sort of ivy, and is truly a
valuable drug, which they call buyo. Moreover, they placed gold
in the mouths of the corpses, and laid with them many articles
of values; and thus, they buried them, under the house, richly
adorned, and with the corpse another chest, containing
garments.
After the burial, mourning ceased but not the feasting and
intoxication which lasted for more or less time according to the
rank of the deceased. The widow or widower, and the orphans
and other relatives who felt most keenly their grief, expressed
their sorrow by fasting, abstaining meat, fish and other viand
seating during this period only vegetables, and those in very
small quantities.
Among the Tagalogs the color of mourning is black and among
the Bisayans white. The latter also tear out their hair and
eyebrows, which makes them ugly indeed.
Upon the death of the chief, silence must be observed in the
village during the period of mourning until the interdict was
raised- a longer or shorter time, according to his rank; and
during that time no sound of a blow or other noise might be
heard in any house under the penalty of some misfortune.
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H) OF USURY AND SLAVERY AMONG THE FILIPINOS
Whenever they made loans (not of money which they did not
use or possess, but other things, most commonly rice, bells and
gold - this last more than all else, for when weighed it took the
place of money, for which purpose every one carried in his pouch
of balance) they must always agree upon the profit which should
be paid in addition to the sum that they were to lend.
But the evil did not stop here, for the profit or gain itself went
on increasing with the delay of making payment until finally in
the course of time, it exceeded all the possessions of the debtor.
The debt was then charged to his person, which the poor wretch
gave, thus becoming a slave; and from that time forth all his
descendants were also slaves.
There was another form of usury and slavery, by which the
debtor or his son must remain from that time a slave, until the
debt, with all the usury and interest which were customary
among them, was repaid. As a result of this, all the descendants
of him who was either a debtor or a security for the debt,
remained slaves. Slaves were also made through tyranny and
cruelty, by way of revenue and punishment for offenses of small
account, which were made to appear matters of injury.
Examples of these are: failure to preserve the silence of the dead,
or happening to pass in front of a chief who was bathing, and
other similar oppressions. They also captured slaves in war by
means of ambuscade and attacks, keeping as much all those
whom they did not wish to kill. Since these cruelties were so
usual among them, the poor are commonly oppressed by the
powerful, it was easy to increase the number of slaves.
THE MANNER WHICH NAMES ARE CONFERRED AMONG THE
FILIPINOS
When a child is born, it is the mother's duty to give it a name;
and whatever appellations she gives it must remain its name. The
names are most often conferred on account of certain
circumstances as for example Malivag, which means "difficult",
because the child's birth was such.
MANNER IN WHICH NAMES CONFERRED
Malakas, which signifies "man of strength" because the mother
thinks that the child will be strong, or desires it to be so. At other
times they name it without any symbolism or special reason, by
the first word which occurs to them - as for example, Daan, which
signifies "road": Babui, which means "pig" or "Manug" which
signify "fowl". All persons are called by these names from birth,
without using surnames until they married.
The first-born son or daughter then gives his or her name to the
parents; for until they die. They call the father Ama ni Coan,
father of so and so", and the mother Ina ni Coan, "mother of so
and so." The name of the women is distinguished from those of
the ment by adding "in". Thus, while the name of the man and
of a woman may be practically the same, that of the man is left
intact, and the woman is added the (termination) "in". For
example: Ilog (which means "river") being the name of two
persons of different sex, the man is called llog the woman
lloguin. In naming children, they used diminutives, just as we do.
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