Customs of the Tagalog
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Juan de Plasencia was born in the early 16th
century as Juan Portocarrero in Plasencia, in
the region of Extremadura, Spain. He was one
of the seven children of Pedro Portocarrero, a
captain of a Spanish schooner.
He was a Spanish friar of the Franciscan Order.
He was among the first group of Franciscan
missionaries who arrived in the Islands on July
2, 1578.
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The account of Juan de Plasencia entitled
“Customs of the Tagalogs” was due to his
missionary work in the Philippines. He wrote
about the culture and society of the people in
Luzon, thus such title was written.However, it
was not thorough since our customs were new
to them so it lead to misconceptions and
prejudice of our ancestors.
Socio-Political Customs
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According to the account of Juan de Plasencia,
our ancestors had chief that they call Datos,
which are the ones who are leading the
barangays.
The account also suggested that the barangay
system came from the people that were in the
balanghays or the boats. And, when they
settled here in the Philippines they made their
captain of the boat as their datos or chieftain.
Also, the barangays consist of parents and
children, relations and slaves. Each barangay
was not related to each other, except if there
was a pact or agreement that built
relationships among the barangays. He
classified the social classes of the barangays
into three groups, namely, nobles, commoners,
and slaves. The author highlighted the highest
of the social classes the Maharlika.
Nobles/Maharlika- They are free born, did not
pay tax, and a warrior of the barangay.
Furthermore, the text emphasized the
superiority and control of the Dato wherein,
when the dato went upon the water whose
whom he summoned, rowed for him and if he
built a house, they helped him, and had to be
fed for it.
Nonetheless, the author continued that
equality were present among the people of the
barangay even to the children of the slaves.
For Juan de Plasencia, there were customs
among barangays that when a Maharlika gets
married to a slave the first, second, third, and
fifth children belonged to the class of their
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father. While the fourth and sixth children
would be like their mother. However, if there is
only one child he will be half free and half slave.
In addition, there were two types of slaves; the
Aliping Namamahay and the Aliping Sagigilid.
Both are owned by their masters but the
treatment and tasks given to them are different.
The datos imposed fines to married people of
another barangay that comes or moves to their
territory. The amount was dependent on the
demand of different datos. Failure to pay will
lead to war and conflict between the barangay
where one originated and the barangay where
he went. This one way to pay respect to each
datos present in that time. However, when the
chieftains started to affect their decision
through the religious fathers, people started to
doubt the leadership and went to different
barangays where they think they are served
well, for they believe that datos are spiritless
and faint-hearted.
Judicial system was also noticeable through the
datos and unanimous arbiters of the other
tribes. The first option for the people is to be
judged by the dato and the ruling should be
done in front of the people. If the plaintiff or
the defendant felt prejudiced about the ruling
he may seek arbiters from the other tribe to be
judged, which are fair and just men. Same is
true when two datos are in dispute of a certain
issue.
People of the tribes are against slavery,
however, there are situations that call for
enslavement. Children and companions of the
witches are considered slaves of the dato,
unless the person that they harmed has fully
recovered. One can be also called slave if for
the moment he has no means to pay any
violations done until he can already pay it.
Further, if he was freed through his relatives
he must serve half of his service and if he has
not served it that way, he must serve twice of
what should have been. And, he would be
considered Aliping Namamahay. To sum up,
slavery was just a means of paying the debt
that he has failed to fulfill.
The author added that debts are part of the
inheritance of the debtors’ children. That if
their parents are debtors and they die they
should pay the debt through half of the profits
of their land until it canbe fulfilled.
Inheritances, are equally divided among
legitimate children, except if there is a slight
favoritism present in the family. Another
exception is if the parents decided that their
son would be married to the chieftain’s
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daughter, the son would get more than any of
their sons. This would be in the form of dowry.
On the other hand, if one has two wives and
has children to both wives, the children would
divide their mother’s dowry.
However, if one of his wife is a slave, she would
not receive any dowry, thus, no share for her
children even if they are legitimate. The
children are bound to free their mother out of
slavery and give her something or a slave.
There are situations that the children of the
slave could have the inheritance. One is if the
father were a chief or it was with unanimous
consent. Illegitimate children are given onethird of the inheritance. But, if one has no
legitimate children, all will be given to the
unmarried wife or Inaasava ‘s child. On the
otherhand, if he has no children or whatsoever,
it will be given to the nearest relative.
If a married woman, gave birth to a child
outside of her marriage the husband can do
two things: punish the wife, which was
considered dowry, and the child would be
considered legitimate, or disregard the wife so
that the child would have nothing to inherit.
With regards to adopted children, they inherit
double of the payment for their adoption. If the
adopted child has children and he died first, his
children should not inherit it. This secures him
from danger since his money is exposed and he
is protected as a child.
The author added that dowries are given by
men to women’s parents. And, they are
enjoyed by the parents if they are still living. In
case of their death, it is divided among the
children equally. Unless, the father stated that
this additional inheritance is only for that son.
If the woman has no parents, she can enjoy it
together with his relatives.
If the woman wants to be divorced before
giving birth and seeks for another marriage,
the dowry should be returned plus an
additional amount to the husband. But, if she
does not get married to another man, the
dowry is returned. If the one who wants to be
divorced is thehusband only half would return
to him, or if he has children to that woman all
of the dowry will go to them through their
grandparents or any relatives that would be
responsible enough to hold it.
Furthermore, other tribes practice that when
the wife dies and they borne no children only
half of the dowry will go to the husband. And, if
the husband dies half of the dowry will be
returned to his relatives. This was not
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generally practiced since this was through
consideration and discretion of the people.
Half of the dowries are given immediately to
the soon-to-be-wife of the son. If they failed to
do it, there are great sum of fines that they
shall pay which depends on their fortune. If the
woman disagrees to marry that man and she
has no parents anymore, she will return the
dowry. And, if her parents are still alive they
would pay a fine and return the dowry to the
man.
These customs were observed in the natives by
the friar-author. For him, these are the things
that the datos regulate and if they contradict to
these, they are being condemned by the people.
Religious Customs
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Back then, there were no temples or churches,
however ceremonies and worships are
celebrated in the house of the dato, which they
call simbahan. The house was quite big since
the purpose of it is to house the people of
barangay during celebrations. The sibi was
constructed at the sides of the house to protect
the people from the rain. The sorhile are the
small lamps on the post of the house and they
put a big lamp in the center of the house.
Further, the worship of our ancestor is called
the nagaanitos.
One of the many idols that they worship is
Bathala. The author believed that the name
Bathala signifies “all powerful” or “maker of all
things”. They also worship the sun, moon, stars
(Tala), constellations which they name Balatik
and Mapulon, Dian Masantala who was patron
of lovers and of the generation, Lacapati and
Indianale patron of the lands and of husbandry,
and crocodiles (Buaya) which they fear from.
Our ancestors are also firm believers of
auguries. These can be translated into two:
Good Omen and Bad Omen.
They also practice divination to know if the
weapon is suitable for the possessor.
Years, Months, and Days are determined
through observing the soil, flowers, fruits, and
leaves. And, there were only two seasons
present which are the sun-time and water-time.
In terms of offering sacrifices, it is through
festival that they offer it to the devil what they
had to eat. This was done in front of an idol
which they anoint with fragrance perfumes
and sung poetic songs led by the priest or
Catotolan. People then respond to favor them
with things that they need. Some idols are
covered in a cloth twice so that they could
worship the devil without seeing the idol.
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Also, the devil could possess the priest that his
eyes would shoot flames, have a fearful sight to
those beholding, and uttered words of
arrogance. In some places, when one is
possessed by the devil he will be tied to a tree,
to prevent the devil from destroying him.
Most of the offerings are swine, goats, and
fowls which are decapitated in front of the idol.
As part of the ceremony they break a jar that
contains cooked rice which was also set in
front of the idol. After that these offerings are
eaten by the guest of the feast.
They offer sacrifices for several reasons these
are 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
in childbirth, and a happy outcome in married
life. If this is celebrated by people with ranks in
the barangay it would last 30 days. With
regards to the monthly period of girls, their
eyes are covered for four days and four nights.
At the end of the period, the priest would take
the girl to the river and bath her. This should
bless the girl to bear a child and have
successful marriage.
In such wise the devil walled about carried, or
pretended to carry, his head to different places: and,
in the morning, returned it to his body remaining,
as before, alive.
Osuang - equivalent to sorcerer, they say that they
have seen him fly, and that he murdered men and
ate their flesh.
Mangagayoma - They made charms for lovers out
of herbs, stones, and wood which would infuse the
heart with love.
Sonat - which is equivalent to preacher. It was his
office to help one to die, at which time he predicted
the salvation or condemnation of the soul. It was
not lawful for the functions of this office to be
fulfilled by others than the people of high standing,
on account of the esteem in which it was held.
Pangatahojan - was a soothsayer, and predicted
the future.
Bayoguin - signified a cotoquean a man whose
nature inclined toward that of a woman
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The author also stated how our ancestors
buried the dead. The dead was buried beside
his house, or if he is a chief his body would be
beneath a little house which they constructed.
They will mourn for 4 days and afterward, laid
him on a boat which served as a coffin or
bier,placing him beneath the porch, where
guard was kept over him by salve. In place of
rowers, various animals were placed two male
and female of each species. The slaves would
take care of the animals which they should
make sure that it was well fed. If the dead is a
warrior, the slave would be tied to his body
until it wretched the way he died. They would
sing praises for the deceased for his good
qualities, they also accompany this with
drinking and eating.
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Negritos, however, do not believe in these
customs. They are convinced that there is
another life of rest or what they call MACA.
They believed that only people that didn’t do
harm would go there and if he possessed moral
virtues. There is also a place called CASANAAN
on the other life which was the place of
anguish. According to Negritos, souls in
casanaan will face the demon that theycall
SITAN
In the religious customs of our natives they
have distinguish 12 kinds of devils priest:
Catolonan - was either a man or a woman. This
office was an honorable one among the natives, and
was held ordinarily by the people of rank, this rule
being general in all the islands.
Mangangauay - wishes who deceived by
pretending to heal the sick. These priests even
induced maladies by their charms, which in
proportion to the strength and efficacy of the
witchcraft, are capable of causing death.
Manyisalat - These priests had the power of
applying such remedies to lovers that they would
abandoned and despise their own wives, and infact
could prevent them from having intercourse with
the latter.
Mancocolam - whose duty was to emit fire from
himself at night, once a month.
Hocloban - Without the use of medicine, and by
simply saluting or raising the hand, they killed
whom they chose. But if they desired to heal those
whom they had made ill by their charms, they did
so by using other charms.
Silagan - whose office it was if they saw anyone
clothed in white, to tear out its liver and eat it, thus
causing his death.
Magtatangal - his purpose was to show himself at
night to many persons, without his head or entrails.