Chapter 22

[121] The men of these islands were excellent carpenters and ship-builders. "They make many very light vessels, which they take through the vicinity for sale in a very curious manner. They build a large vessel, undecked, without iron nail or any fastening. Then, according to the measure of its hull, they make another vessel that fits into it. Within that they put a second and a third. Thus a large biroco contains ten or twelve vessels, called biroco, virey, barangay, and binitan." These natives were "tattooed, and were excellent rowers and sailors; and although they are upset often, they never drown." The women are very masculine. "They do not drink from the rivers, although the water is very clear, because it gives them nausea.... The women's costumes are chaste and pretty, for they wear petticoats in the Bisayan manner, of fine medriñaque, and _lamboncillos_, which resemble close-fitting sayuelos [_i.e._, woolen shifts worn by certain classes of religious]. They wear long robes of the same fine medriñaque. They gather the hair, which is neatly combed, into a knot, on top of the head, and place a rose in it. On their forehead they wear a band of very fine wrought gold, two fingers wide. It is very neatly worked and on the side encircling the head it is covered with colored taffeta. In each ear they wear three gold earrings, one in the place where Spanish women wear them, and two higher up. On their feet they wear certain coverings of thin brass, which sound when they walk." (The citations herein are from Colin.) These islands have also retrograded.--_Rizal_.

[122] Cavite derives its name from the Tagál word _cavit_, a creek, or bend, or hook, for such is its form.--_Stanley_.

[123] This province had decreased so greatly in population and agriculture, a half century later, that Gaspar de San Agustin said: "Now it no longer has the population of the past, because of the insurrection of that province, when Don Sabiniano Manrique de Lara was governor of these islands, and because of the incessant cutting of the timber for the building of his Majesty's ships, which prevents them from cultivating their extremely fertile plain." Later, when speaking of Guagua or Wawà, he says: "This town was formerly very wealthy because of its many chiefs, and because of the abundant harvests gathered in its spacious plains, which are now submerged by the water of the sea."--_Rizal_.

[124] Now the port of Sorsogón.--_Rizal_.

[125] Now the port of Mariveles (?).--_Rizal_.

[126] Subik (?).--_Rizal_.

[127] Mindoro is at present [1890] so depopulated that the minister of the Colonies, in order to remedy this result of Spanish colonization, wishes to send there the worst desperadoes of the peninsula, to see if great criminals will make good colonists and farmers. All things considered, given the condition of those who go, it is indubitable that the race that succeeds must know how to defend itself and live, so that the island may not be depopulated again.--_Rizal_.

[128] Samar. This proves contrary to the opinion of Colin, who places Tendaya in Leite.--_Rizal_.

[129] Southeastern part of Samar.--_Rizal_.

[130] Colin says, however, that they did tattoo the chins and about the eyes [_barbas y cejas_]. The same author states also that the tattooing was done little by little and not all at once. "The children were not tattooed, but the women tattooed one hand and part of the other. In this island of Manila the Ilocos also tattooed themselves, although not so much as did the Visayans." The Negritos, Igorrotes, and other independent tribes of the Filipinas still tattoo themselves. The Christians have forgotten the practice. The Filipinas used only the black color, thus differing from the Japanese, who employ different colors, as red and blue, and carry the art to a rare perfection. In other islands of the Pacific, the women tattoo themselves almost as much as the men. Dr. Wilhelm Joest's _Tätowiren Narbenzeichnen und Körperbemahlen_ (Berlin, 1887) treats the matter very succinctly.--_Rizal_.

[131] This is a confused statement, after what just precedes it and according to the evidence of Father Chirino (see _Vol_. XII, chapter vii). Morga must mean that they wore no cloak or covering when they went outside the house, as did the Tagáls (both men and women), who used a kind of cape.--_Rizal_. [This is the sense in which Stanley understood and translated this passage.]

[132] _Gûbat_, grove, field, in Tagál. _Mangubat_ [so printed in the text of Rizal's edition] signifies in Tagál "to go hunting, or to the wood," or even "to fight."--_Rizal_.

[133] "At the arrival of the Spaniards at this island (Panay)" says San Agustín, "it was said to have more than 50,000 families. But they decreased greatly ... and at present it has about 14,000 tributarios--6,000 apportioned to the crown, and 8,000 to individual encomenderos." They had many gold-mines, and obtained gold by washing the sand in the Panay River; "but instigated by the outrages received from the alcaldes-mayor," says the same historian, "they have ceased to dig it, preferring to live in poverty than to endure such troubles."--_Rizal_.

[134] This entire paragraph is omitted in the Rizal edition. In the original it is as follows:

_La Lengua de todos, los Pintados y Bicayas, es vna mesma, por do se entienden, hablando y escriuiendo, en letras y caratores que tienen particulares, que semejan á los Arabigos, y su comun escribir entre los naturales, es en hojas de arboles, y en cañas, sobre la corteza; que en todas las islas ay muchas, de disforme grueso los cañutos, y el pie es vn arbol muy grueso y maciço_.

[135] This difference is no greater than that between the Spanish, Portuguese, and Italian.--_Rizal_.

[136] See Chirino (_Relacion de las islas Filipinas_) _Vol_. XII, chapters xv-xvii. His remarks, those of Morga, and those of other historians argue a considerable amount of culture among the Filipino peoples prior to the Spanish conquest. A variety of opinions have been expressed as to the direction of the writing. Chirino, San Antonio, Zúñiga, and Le Gentil, say that it was vertical, beginning at the top. Colin, Ezguerra, and Marche assert that it was vertical but in the opposite direction. Colin says that the horizontal form was adopted after the arrival of the Spaniards. Mas declares that it was horizontal and from left to right, basing his arguments upon certain documents in the Augustinian archives in Manila. The eminent Filipino scholar, Dr. T. H. Pardo de Tavera has treated the subject in a work entitled "_Contribucion para el estudio de los antiguos alfabetos filipinos_" (Losana, 1884). See Rizal's notes on p. 291 of his edition of Morga.

[137] This portion of this sentence is omitted in Stanley.

[138] Báhay is "house" in Tagál; _pamamáhay_ is that which is in the interior and the house. _Bahandin_ may be a misprint for _bahayín_, an obsolete derivative.--_Rizal_.

[139] Cf. this and following sections with Loarca's relation, _Vol_. V, of this series; and with Plasencia's account, _Vol_. VII, pp. 173-196.

[140] Timawá.--_Rizal_.

[141] The condition of these slaves was not always a melancholy one. Argensola says that they ate at the same table with their masters, and married into their families. The histories fail to record the assassination for motives of vengeance of any master or chief by the natives, as they do of encomenderos. After the conquest the evil deepened. The Spaniards made slaves without these pretexts, and without those enslaved being Indians of their jurisdiction--going moreover, to take them away from their own villages and islands. Fernando de los Rios Coronel, in his memorial to the king (Madrid, 1621) pp. 24-25, speaks in scathing terms of the cruelties inflicted on the natives in the construction of ships during the governorship of Juan de Silva. A letter from Felipe II to Bishop Domingo de Salazar shows the awful tyranny exercised by the encomenderos upon the natives, whose condition was worse than that of slaves.--_Rizal_.

[142] For remarks on the customs formerly observed by the natives of Pampanga in their suits, see appendix to this volume.

[143] This fundamental agreement of laws, and this general uniformity, prove that the mutual relations of the islands were widespread, and the bonds of friendship more frequent than were wars and quarrels. There may have existed a confederation, since we know from the first Spaniards that the chief of Manila was commander-in-chief of the sultan of Borneo. In addition, documents of the twelfth century that exist testify the same thing.--_Rizal_.

[144] This word must be _sagigilid_ in its Tagál form. The root _gílid_ signifies in Tagál, "margin," "strand," or "shore." The reduplication of the first syllable, if tonic, signifies active future action. If not tonic and the suffix _an_ be added, it denotes the place where the action of the verb is frequently executed. The preposition _sa_ indicates place, time, reference. The atonic reduplication may also signify plurality, in which case the singular noun would be _sagílid_, _i.e._, "at the margin," or "the last"--that is, the slave. Timawá signifies now in Tagál, "in peace, in quietness, tranquil, free," etc. _Maginoo_, from the root _ginoo_, "dignity," is now the title of the chiefs; and the chief's reunion is styled _kaginoóhan_. Colin says, nevertheless, that the Chiefs used the title _gat_ or _lakan_, and the women _dayang_. The title of _mama_ applied now to men, corresponds to "uncle," "Señor," "Monsieur," "Mr.," etc.; and the title _al_ of women to the feminine titles corresponding to these.--_Rizal_.

[145] _Namamahay_ (from _bahay_, "house"), "he who lives in his own house." This class of slaves, if they may be so called, exists even yet. They are called _kasamá_ (because of being now the laborers of a capitalist or farmer), _bataan_ ("servant," or "domestic"), _kampon, tao_, etc.

[146] This class of slavery still exists [1890] in many districts, especially in the province of Batangas; but it must be admitted that their condition is quite different from that of the slave in Greece or Rome, or that of the negro, and even of those made slaves formerly by the Spaniards. Thanks to their social condition and to their number in that time, the Spanish domination met very little resistance, while the Filipino chiefs easily lost their independence and liberty. The people, accustomed to the yoke, did not defend the chiefs from the invader, nor attempt to struggle for liberties that they never enjoyed. For the people, it was only a change of masters. The nobles, accustomed to tyrannize by force, had to accept the foreign tyranny, when it showed itself stronger than their own. Not encountering love or elevated feelings in the enslaved mass, they found themselves without force or power.--_Rizal_.

[147] _Inasawa_, or more correctly _asawa_ (consort).--_Rizal_.

[148] This dowry, if one may call it so, represented to the parents an indemnity for the care and vigilance that they had exercised in their daughter's education. The Filipina woman, never being a burden to any one (either to her parents or to her husband), but quite the contrary, represents a value, whose loss to the possessor must be substituted.... The Tagál wife is free, and treated with consideration; she trades and contracts, almost always with the approbation of her husband, who consults her in all his acts. She takes care of the money, and educates the children, half of whom belong to her...--_Rizal_.

[149] _Bigay-káya_, "to give what one can," "a voluntary offering, a present of good will" ... This _bigay-káya_ devolved entire to the married couple, according to Colin, if the son-in-law was obedient to his parents-in-law; if not, it was divided among all the heirs. "Besides the dowry, the chiefs used to give certain gifts to the parents and relatives, and even to the slaves, which were great or less according to the rank of the one married." (Colin).--_Rizal_.

[150] This good custom still exists, ... although it is gradually passing away.--_Rizal_.

[151] Such is the law throughout most parts of Asia; in Siam the woman becomes free without having children. It is only in America that fathers could and did sell their own children into slavery.--_Stanley_.

[152] This condition of affairs and the collection of usury is true still [1890]. Morga's words prove true not only of the Indian, but also of the mestizos, the Spaniards, and even of various religious. So far has it gone that the government itself not only permits it, but also exacts the capital and even the person to pay the debts of others, as happens with the _cabeza de barangay_ [head of a barangay].--_Rizal_.

[153] The _tam-tam_ and the _pum-piang_ are still used.--_Rizal_.

[154] The early Filipinos had a great horror of theft, and even the most anti-Filipino historian could not accuse them of being a thievish race. Today, however, they have lost their horror of that crime. One of the old Filipino methods of investigating theft was as follows: "If the crime was proved, but not the criminal, if more than one was suspected ... each suspect was first obliged to place a bundle of cloth, leaves, or whatever he wished on a pile, in which the thing stolen might be hidden. Upon the completion of this investigation if the stolen property was found in the pile, the suit ceased." The Filipinos also practiced customs very similar to the "judgments of God" of the middle ages, such as putting suspected persons, by pairs, under the water and adjudging guilty him who first emerged.--_Rizal_.

[155] The Filipino today prefers a beating to scoldings or insults.--_Rizal_.

[156] From _bago_, new, and _tao_, man: he who has become a man.--_Rizal_.

[157] In speaking of a similar custom in Australia, Eyre (_Central Australia_, i, p. 213), says: "This extraordinary and inexplicable custom must have a great tendency to prevent the rapid increase of the population."--_Stanley_. [Stanley does not translate this paragraph of the text.]

[158] It appears that the natives called _anito_ a tutelary genius, either of the family, or extraneous to it. Now, with their new religious ideas, the Tagáls apply the term _anito_ to any superstition, false worship, idol, etc.--_Rizal_.

[159] Others besides Morga mention oratories in caves, where the idols were kept, and where aromatics were burned in small brasiers. Chirino found small temples in Taitay adjoining the principal houses. [See _Vol_. XII. of this series, chapter xxi.] It appears that temples were never dedicated to _bathala maykapal_, nor was sacrifice ever offered him. The temples dedicated to the _anito_ were called ulañgo.--_Rizal_.

[160] San Agustín says that hell was called _solad_, and paradise, _kalualhatian_ (a name still in existence), and in poetical language, _ulugan_. The blest abodes of the inhabitants of Panay were in the mountain of Madias.--_Rizal_.

[161] Cf. the "wake" of the Celtic and Gaelic peasants. Cf. also the North-American Indian burial ceremonies, and reverence paid to the dead, in _Jesuit Relations_, i, p. 215; ii, pp. 21, 149; viii, p. 21; x, pp. 169, 247, 283-285, 293; xiii, 259; xxi, 199; xxiii, 31; lxv, 141; etc.

In the Filipino burials, there were mourners who composed panegyrics in honor of the dead, like those made today. "To the sound of this sad music the corpse was washed, and perfumed with storax, gum-resin, or other perfumes made from tree gums, which are found in all these woods. Then the corpse was shrouded, being wrapped in more or less cloth according to the rank of the deceased. The bodies of the more wealthy were anointed and embalmed in the manner of the Hebrews, with aromatic liquors, which preserved them from decay.... The burial-place of the poor was in pits dug in the ground under their own houses. After the bodies of the rich and powerful were kept and bewailed for three days, they were placed in a chest or coffin of incorruptible wood, adorned with rich jewels, and with small sheets of gold in the mouth and over the eyes. The coffin was all in one piece, and the lid was so adjusted that no air could enter. Because of these precautions the bodies have been found after many years, still uncorrupted. These coffins were deposited in one of three places, according to the inclination and arrangement of the deceased, either on top of the house among the treasures ... or underneath it, but raised from the ground; or in the ground itself, in an open hole surrounded with a small railing ... nearby they were wont to place another box filled with the best clothes of the deceased; and at meal-time they set various articles of food there in dishes. Beside the men were laid their weapons, and beside the women their looms or other implements of work" (Colin).--_Rizal_.

[162] _Kasis._ This is another instance of the misapplication of this Arabic term, which means exclusively a Christian priest.--_Stanley_.

[163] This custom has not fallen into disuse among the Filipinos, even among the Catholics.--_Rizal_.

Lieutenant Charles Norton Barney, of the medical department of the U. S. Army, has an article in _Journal_ of the Association of Military Surgeons for September, 1903, on "Circumcision and Flagellation among the Filipinos." In regard to circumcision he states that it "is a very ancient custom among the Philippine _indios_, and so generalized that at least seventy or eighty per cent of males in the Tagál country have undergone the operation." Those uncircumcised at the age of puberty are taunted by their fellows, and such are called "_suput_," a word formerly meaning "constricted" or "tight," but now being extended to mean "one who cannot easily gain entrance in sexual intercourse." The "operation has no religious significance," nor is it done for cleanliness, "but from custom and disinclination to be ridiculed," probably [as Morga proves] having been learned from the Moros. The friars were unable to check the custom. Among the Tagáls the operation is called "_tuli_," and the method of circumcising is described at length. The author derives his information from a mestizo and a full-blooded native. The custom is mentioned by Foreman.

[164] Appellation given to their ecclesiastical sages by Mahometans.

[165] See the king's decree granting this coat-of-arms, in _Vol_. IX, pp. 211-215, with two representations of the coat-of-arms.

[166] Convents occupy almost one-third part of the walled city.--_Rizal_.

[167] The walls did not even have any moats then; these were dug after the English invasion of 1762. The walls were also rearranged at that time, and perfected with the lapse of time and the needs that arose in the city.--_Rizal_.

[168] Rizal misprints _al cabo del lienço_ as _al campo del lienzo_.

[169] Now [1890] the gates of the city are open all night, and in certain periods, passage along the streets and through the walls is allowed at all hours.--_Rizal_.

[170] This powder-mill has several times changed its site. It was afterward near Maalat on the seashore, and then was moved to Nagtahá, on the bank of the Pasig.--_Rizal_.

[171] Probably on the same site where the great Tagál cannon-foundry had formerly stood, which was burned and destroyed by the Spaniards at their first arrival in Manila. San Agustin declares the Tagál foundry to have been as large as that at Málaga.--_Rizal_.

[172] The Rizal edition omits the words, _muy grande y autorizada, capilla aparte, camara del sello real_.

[173] The treasury building. The governor's palace was destroyed in 1863.--_Rizal_.

[174] The Audiencia and cabildo buildings were also destroyed, but the latter has been rebuilt.--_Rizal_.

[175] The Rizal edition misprints _sacristan_ as _sacristías_.

[176] This is the largest convent in Manila.--_Rizal_.

[177] Among the Jesuits, that part of a college where the pensioners or boarders live and receive their instruction.

[178] This college of San José was founded in 1601, although the royal decree for it had been conceded in 1585. The number of collegiates to enter was thirteen, among whom was a nephew of Francisco Tello and a son of Dr. Morga. From its inception Latin was taught there. In a suit with the College of Santo Tomás, the Jesuits obtained a favorable decision; and it was recognized as the older institution, and given the preference in public acts. The historians say that at its inauguration the students wore bonnets covered with diamonds and pearls. At present [1890] this college, after having moved from house to house, has become a school of pharmacy attached to Santo Tomás, and directed by the Dominican rector.--_Rizal_.

[179] After many varying fortunes, this institution has wholly disappeared.--_Rizal_.

[180] The Confraternity of Mercy [_Hermandad de la Misericordia_] was founded in 1594, by an ecclesiastic named Juan Fernández de León.--_Rizal_.

[181] San Juan de Dios [St. John of God].--_Rizal_.

[182] Better, Maalat. The Spaniards pronounced this later Malate. There lived the chief Tagáls after they were deprived of their houses in Manila, among whom were the families of Raja Matanda and Raja Soliman. San Augustín says that even in his day many of the ancient nobility dwelt there, and that they where very urbane and cultured. "The Men hold various positions in Manila, and certain occupations in some of the local public functions. The women make excellent lace, in which they are so skilfull that the Dutch women cannot surpass them." This is still true of the women.--_Rizal_.

[183] Now the town of Paco.--_Rizal_.

[184] _Recopilación de leyes_, lib. ii, tit. xv, ley xi, defines the district of the Audiencia and states certain perogatives of the governor and auditors as follows: "In the city of Manila, in the island of Luzon, capital of the Felipinas, shall reside our royal Audiencia and Chancillería, with a president who shall be governor and captain-general, four auditors, who shall also be alcaldes of criminal cases, one fiscal, one alguacil-mayor, one lieutenant of the grand chancillor, and the other ministers and officials necessary. It shall have as its district the said island of Luzon, and all the rest of the Filipinas, the archipelago of China and its mainland as yet discovered and to be discovered. We order the governor and captain-general of the said islands and provinces and president of the royal Audiencia in them, to hold personal charge in peace and war of the superior government of all the district of the said Audiencia, and to make the provisions and concessions in our royal name, which in accordance with the laws of this _Recopilación_ and of these kingdoms of Castilla, and with the instructions and powers that he shall get from us, he should and can make. In things and matters of importance that arise in the government, the said president governor shall discuss them with the auditors of the said Audiencia, so that they, after consulting, may give him their opinion. He, after hearing them, shall take what course is most advisable to the service of God and to ours, and the peace and quiet of that province and community." Felipe II, Aranjuez, May 5, 1583; Toledo, May 25, 1596, in ordinance of the Audiencia; Felipe IV in this _Recopilación._

[185] The original is _canongias, raciones, y medias raciones_, which literally refers to the office or prebend instead of the individual. We retain the above terms as expressing the persons who held these prebends.

[186] Literaly, the original translates "in the islands of Sebu, Cagayan, and Camerines."

[187] This is so changed now [1890] and the employees so increased in number, that the annual expenses amount to more than 2,000,000 pesos, while the intendant's salary is 12,000 pesos.--_Rizal_.