Customs of the Tagalogs

^3
the administrative duties that colonial officials should have
been doing at the local level. They supervised the election of the
local executives, helped in the collection of taxes, were directly
involved in educating the youth, and performed other civic
duties. Consequently, the friars became the most knowledgeable
and influential figure in the pueblo.
Lesson 4
The friars who were assigned in mission territories were
required periodically to inform their superiors of what was
CUSTOMS OF THE TAGALOGS
happening in their respective areas. They prepared reports on the
number of natives they converted, the people’s way of life, their
socio-economic situation, and the problems they encountered.
Some of them submitted short letters while others who were
keen observers and gifted writers wrote long dispatches. On
Learning Outcomes
top of the regular reports they submitted, they also shared their
At the end of this lesson, you should be able to: personal observations and experiences. Plasencia’s Relacion

1. Examine the context and perspective of the document de las Costumbres de Los Tagalogs {Customs of the Tagalogs,
1589) is an example of this kind of work. It contains numerous
2. Explain the relationship among the members of a
information that historians could use in reconstructing the
barangay
political and socio-cultural history of the Tagalog region. His
3. Discuss the religious and spiritual practices and beliefs work is a primary source because he personally witnessed the
of early Filipinos events and his account contained his observations.
to
4. Determine the significance of the document There were other friars and colonial officials who also wrote
Philippine history about the Filipinos which could further enrich our knowledge of
Philippine history during the early part of the Spanish period. For
example, Miguel de Loarca, an encomendero of Panay wrote his
Relacion de las Islas Pilipinas (1582) and described the Filipinos’
way of life in the Western Visayas area. Lieutenant Governor
Historical Coatext
Antonio de Morga wrote Sucesos de las Islas Pilipinas which
During the first century of Spanish rule, the colonial provides information about the state of the Philippines in the
government had difficulty in running local politics because of latter part of the 16th century. The other Spanish missionaries
the limited number of Spaniards who wanted to live outside who continued the historiographical tradition were Fr. Pedro
of Intramuros. This situation forced Spanish officials to allow
Chirino S.J. {Relacion de las Islas Pilipinas, 1604), Fr. Juan
Filipinos to hold the position of gobernadorcillo. To ensure that Delgado S.J. {Historia General, 1751), Fr. Francisco Colin S.J.
the gobernadorcillos would remain loyal to the Crown,the friars {Labor Evangelica, 1663), and Fr. Francisco Ignacio Alcina S.J.
assigned in the parishes were instructed to supervise and monitor {Historia natural del sitio, fertilidad y calidad de las Islas e Indios
the activities of the former. Hence, the friars ended up performing de Bisayas, 1668). Most of what we know about Philippine
! 1J B
Understanding Perspective
Customs of the Tacalogs
^5
8 history during the first century of the Spanish period were
Robertson’s The Philippine Islands. Another English translation
i derived from the accounts of the Spanish friars.
was published as part of the volume for precolonial Philippines
in the second series of the Filipiniana Book Guild. The excerpts
presented below is from the latter version.
About the Author
Fray Juan de Plasencia (Joan de Portocarrero, real name) was
a member of the Franciscan Order who came together with the Excerpts from Customs of the Tagalogs
first batch of missionaries to the Philippines in 1578. He and a
This people always had chiefs, called by them datos, who
fellow, Franciscan Fray Diego de Oropesa, were assigned to do governed them and were captains in their wars, and whom they
mission works in the Southern Tagalog area. Plasencia also
obeyed and reverenced. The subject who committed any offense
helped in the foundation and organization of numerous towns in against them, or spoke but a word to their wives and children,
Quezon, Laguna, Rizal, and Bulacan. His continuous interaction was severely punished.
with the people he converted to Christianity enabled him to
write a work titled Relacion de las Costumbres de Los Tagalogs These chiefs ruled over a few people; sometimes as many as
a hundred houses, sometimes even less than thirty. This tribal
(Customs of the Tagalogs, 1589) where he vividly described the
,M.[
il gathering is called in Tagalog a barangay. It was inferred that the
political, social, economic, and cultural practices of the Filipinos
reason for giving themselves this name rose from the fact(as they
before they were Christianized. are
classed, by their language, among the Malay nations) that
Plasencia did not limit himself to the task of administering
when they came to this land, the head of the barangay, which is a
the sacraments and baptizing new converts. He believed that
boat, thus called~as is discussed at length in the first chapter of
catechism or explaining the basic tenets of Catholic faith is the first ten chapters—became the dato. And so, even at present
another very important function of a missionary. His biggest
day, it is ascertained that the barangay in its origin was a family
challenge at that time was how to make the articles of faith of parents, children, relations and slaves. There were many of
CO mprehensibleto people who have never heard of Christ or the these barangays in each town, or at least, on account of wars,
Catholic Church. He wrote the Doctrina Christiana en Lengua
they did not settle far from one another. They were not, however,
Espanola y Tagala which later became the first printed book in
subject to one another, except in friendship and relationship.
the Philippines in 1593. He used it as reading material for those The chiefs, in their various wars, helped one another with their
Filipinos who wished to deepen their faith in the newly-accepted respective barangays.
religion. Plasencia died in Liliw, Laguna in 1590.
In addition to these chiefs, who corresponded to our knights,
there were three castes: nobles, commoners, and slaves. The
About tbe Text nobles were
the freeborn whom they call maharlica. They did
not
The original document of Customs of the Tagalogs is pay tax or tribute to the dato,but must accompany him in
currently kept in the Archivo General de Indias (A.G.I.) in war, at their own expense. The chief offered them beforehand
Seville, Spain. A duplicate copy of it is kept in the Archivo a feast, and afterward they divided the spoils. Moreover, when
Franciscano Ibero-Oriental (A.F.I.O.), in Madrid, Spain. An the dato went upon the water those whom he summoned rowed

English translation appeared in Volume VII of the Blair and for him. If he built a house, they helped him, and had to be fed
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 '

^8 UNDERSTANDING PERSPECTIVE Customs of the Tacalogs

49
during the pregnancy. In such case half of the child was free between the barangay where the person left and the one which
namely, the half belonging to his father, who supplied the child he entered. This applied equally to men and women except that
with food. If he did not do this, he showed that he did not when one married a woman
of another village,the children were
recognize him as his child, in which case the latter was wholly a afterwards divided equally between the two barangays. This
slave. If a free woman had children by a slave, they were all free, arrangement kept them obedient to the dato, or chief, which is no
provided he were not her husband. longer the case because if the dato is energetic and commands
what the religious fathers enjoin him, they soon leave him and go
was a maharlica to other villages and other datos, who endure and protect them
If two persons married, of whom one
and do not order them about. This is the kind o/^dato that they
and the other a slave, whether namamahay or sa guiguilir, the
now prefer, not him who has the spirit to command. There is a
children were divided; the first, whether male or female, belonged
great need of reform in this, for the chiefs are spiritless and faint
to the father, as did the third and fifth; the second, the fourth, hearted.
and the sixth fell to the mother, and so on. In this manner, if the
father were free, all those who belonged to him were free; if he
were a a slave, all those who belonged to him were slaves; and Investigations made and sentences passed by the dato must
lii the same applied to the mother. If there should not be more take place in the presence if those in his barangay. If any of
'4\
than one child he was half free and half slave. The question here the litigants felt himself aggrieved, an arbiter was unanimously
concerned the division, whether the child were male or female. selected from another village or barangay, whether he were
Those who became slaves fell under the category of servitude a dato or not; since they had for this purpose some reasons,
which was their parent’s, either namamahay or sa guiguilir. If known as fair and just men, who were said to give true judgment
there were an odd number of children, the odd one was halffree according to their customs. If the controversy lay between two
and half slave. I have not been able to ascertain with certainty chiefs, when they wished to avoid war, they also convoked judges
when or what age the division of children was made, for each to act as arbiters; they did the same if the disputants belonged
one suited himself in this respect. Of these two kinds of slaves to two different barangays. In this ceremony they always had to
the sa guiguilir could be sold, but not the namamahay and their drink, the plaintiffinviting the others.
children, nor could they be transferred. However, they could
i
be transferred from the barangay by inheritance, provided they
remained in the same village. They had laws by which they condemned to death a man of
low birth who insulted the daughter or wife of chief; likewise
witches of the same class.
r
The maharlicas could not, after marriage, move from one
village to another, or from one barangay to another, without
paying a certain fine in gold, as arranged among them. This fine They condemned no one to slavery, unless he merited the
was larger or smaller according to the inclination of the different death penalty. As for the witches, they killed them, and their
villages, running from one to three taels and a banquet to the children and accomplices became slaves of the chief, after he
had made some
entire barangay. Failure to pay the fine might result in a war recompense to the injured person. All other
 *

50 Understanding Perspective Customs of the Tacalogs

51
offenses were punished by fines in gold, which, if not paid with In the case ofa divorce before the birth of the children, if the
promptness, exposed the culprit to serve, until the payment wife left the husband for the purpose of marrying another, all her
should be made, the person was aggrieved, to whom the dowry and an equal additional amount fell to the husband; but if
money was paid. This was done in the following way: Half the she left him, and did not marry another, the dowry was returned.
cultivated lands and all their produce belonged to their master. When the husband left his wife, he lost half of the dowry, and
The master provided the culprit with food and clothing, thus the other half was returned to him. If he possessed children at
enslaving the culprit and his children until such time as he might the time of his divorce, the whole dowry and the fine went to the
amass enough money to pay the fine. If the father should by children, and was held for them by their grandparents or other
chance pay his debt, the master then claimed that he has fed and responsible relatives.
clothed his children, and should be paid therefor. In this way
he kept possession of the children if the payment could not be
In the matter of marriage dowries which fathers bestow upon
met. This last was usually the case, and they remained slaves. If
their sons when they are about to be married, and half of which
the culprit had some relative or friend who paid for him, he was
is given immediately, even when they are only children, there is
obliged to render the latter half his service until he was paid—
not, however, service within the house as aliping sa guiguilir, a great deal more complexity. There is a fine stipulated in the
contract, that he who violates it shall pay a certain sum which
but living independently, as alipin namamahay. If the creditor
were not served in this wise, the culprit had to pay double of varies according to the practice of the village and the affluence

what was lent him. In this way slaves were made by debt; either of the individual. The fine was heaviest if, upon the death of
sa guiguilir, if they served the master to whom the judgment the parents, the son or daughter should be unwilling to marry
because it had been arranged by his or her parents. In this case
applied; or aliping namamahay, if they served the person who
the dowry which the parents had received was returned and
lent them wherewith to pay.
nothing more. But if the parents were living, they paid the fine,
because it was assumed that it had been their design to separate
^ * the children.

Dowries are given by the men to the women’s parents. If the

latter are living, they enjoy use of it. At their death, provided the n
dowry has not been consumed, it is divided like the rest of the Worship of the Tagalogs
estate, equally among the children, except in the case the father
In all the villages. or in other parts of the Pilipinas
should care to bestow something additional upon their daughter.
If the wife, at the time of her marriage, has neither father, mother, Islands, there are no temples consecrated to the performing of
sacrifices, the adoration of their idols, or the general practice of
nor grandparents, she enjoys her dowry—which in such a case.
idolatry. It is true that they have the simbahan, which means a
belongs to no other relative or child. It should be noticed that
unmarried women can own no property, in land or dowry, for temple or place of adoration; but it is because, formerly, when

the result of all their labors accrues to their parents. they wished to celebrate a festival, which they called pandot
or
worship,’^ they celebrated it in a large house of a chief
 52 UNDERSTANDING PERSPECTIVE Customs of the Tagalogs
53
There they constructed, for the purpose of sheltering the Idianale were patrons of the cultivated lands and of husbandry.
assembled people, a temporary shed on each side of the house, They paid reverence to water-lizards called by them buaya or
with a roof called sibi, to protect people from the wet when crocodiles, for fear of being harmed by them. They were even in
it rained. They so constructed the house that it may contain the bait of offering these animals a portion of what they carried
people—dividing it after the fashion of ships, into three in their boats, by throwing it into the water, or placing it upon
compartments. On the posts of the house they set small lamps, the bank.
called sorihile; in the center of the house they placed one large
lamp, adorned with leaves of the white palm, wrought into many
designs. They also brought together many drums, large and They were, moreover, very liable to find auguries in things
small, which they beat successively while the feast lasted, which they witnessed. For example, if they left their house and met
was usually four days. During this time the whole barangay, on the way a serpent or rat, or a bird called tigmamanuguin
or family, united and joined in the worship which they called which was singing in the tree, or if they chanced upon anyone
who sneezed, they returned at
nagaanitos. The house, for the above-mentioned period of time, once to their house, considering
the incident as an
was called a temple. augury that some evil might befall them
'IK' if they should continue their journey—especially when the
S! abovementioned bird sang. This song has two different forms:
IB Among their many idols there was one called Bathala, in the one case it was considered an evil omen; in the other, as
whom they especially worshipped. The title, seems to signify a good omen, and then they continued their journey. They also
"all powerful," or "maker of all things." They also worshipped practiced divination, to see whether weapons, such as dagger
the sun, which, on account of its beauty, is almost universally or knife, were useful and lucky for their possessor whenever
respected and honored by the heathens. They worshipped too, occasion should offer.
the moon, especially when it was new, at which time they had
great rejoicings, adoring it and bidding it welcome. Some of them
These natives had no
also adored the stars, although they did not know them by their' established division of years, months,
names, as the Spaniards and other nations know the planets— and days; these are determined by the cultivation ofsoil, counted
with the exception of the morning star they called Tala. They by moons, and the different effect produced upon the trees when
knew, too, the "seven little goats" {The Pleiades]—as we call yielding flowers, fruits, and leaves: all this helps them in making
them—and,consequently, the change of seasons, which they call up a year. The winter and summer are distinguished as sun-time
Mapolon; and Balatic, which is our Greater Bear. They possessed and water-time—the latter term designating winter in those
many idols called lic-ha, which were images with different regions, where there is no cold, snow, or ice.

shapes; and at times they worshipped any little trifle, in which

they adored, as did the Romans,some particular dead man who >!■ »»»

was brave in war and endowed with special faculties, to whom

they commended themselves for protection in their tribulations. Their manner of offering sacrifice was to proclaim a feast,
They had another idol called Dian Masalanta, who was the and offer to the devil what they had to eat. This was done in
patron of lovers and of generation. The idols called Lacapati and front of an
idol, which they anoint with fragrant perfumes,
 54 Understanding Perspective Customs of the Tagalogs
55
such as musk and civet, or gum of the storax-tree and other a propitious result in wars, a successful delivery in childbirth, and
odoriferous woods, and praise it in poetic songs sung by the a happy outcome in married life. If this took place among people
officiating priest, male or female, who is called catolonan. The of rank, the festivities lasted thirty days.
participants made responses to the song, beseeching the idol
to favor them with those things of which they were in need,
The distinctions made among the priests of the devil were as
and generally, by offering repeated healths, they all become
intoxicated. In some of the idolatries they were accustomed follows: The first, called catolonan, as above stated, was either

to place a good piece of cloth, doubled, over the idol, and over a man or woman. This office was an honorable one among the
the cloth a chain or large gold ring, thus worshipping the devil natives, and was held ordinarily by people ofrank, this rule being
general in all the islands.
without having sight of him. The devil was sometimes liable to
enter into the body of the catolonan, and, assuming her shape
and appearance, filled her with so great arrogance—he being The second was called mangagauay, or witches who deceived
the cause of it—that she seemed to shoot flames from her eyes;
by pretending to heal the sick. These priests even induced
her hair stood on end, a fearful sight to those beholding, and she
maladies by their charms, which in proportion to the strength
ilC
uttered words of arrogance and superiority. In some districts,
and efficacy of witchcraft, are capable of causing death. In this
IF’
especially the mountains, when in those idolatries the devil way, if they wished to kill at once they did so; or they could
r.*' incarnated himself and took on the form of his minister, the latter prolong life for a year by binding to the waist a live serpent,
had to he tied to a tree by his companions, to prevent the devil in which was believed to be the devil, or at least his substance. This
his infernal fury from destroying him. This, however, happened office was general throughout the land. The third was called
but rarely. The objects of sacrifice were goats, fowls, and swine, manyisalat, which is the same as mangagauay. These priests
which were flayed, decapitated, and laid bare before the idol. had the power of applying such remedies to lovers that they
They performed another ceremony by cooking a jar of rice until
would abandon and despise their own wives, and in fact could
the water was evaporated. After which they broke the jar, and ! prevent them from having intercourse with the latter. If the
the rice was left as an intact mass which was set before the idol;
woman, constrained by these means, were abandoned, it would
and all about it, at intervals, were placed a few buyos—which is
bring sickness upon her; and on account of the desertion she
a small fruit wrapped in a leaf with some lime, a food generally
would discharge blood and matter. This office was also general
eaten in these regions—as well as fried food and fruits. All these throughout the land.
above-mentioned articles were eaten by guests at the feast; the
heads [of animals], after being “offered,"' as they expressed it,
were cooked and eaten also. The fourth was called mancocolam, whose duty it was to
emit fire from himself at night, once or oftener each month.
This fire could not be extinguished; nor could it be thus emitted
The reasons for offering this sacrifice and adoration were,
except as the priest wallowed in the ordure and filth which falls
in addition to whatever personal matters there might be, the from the houses; and he who lived in the house where the priest
recovery of a sick person, the prosperous voyage of those
was wallowing in order to emit this fire from himselffell ill and
embarking on the sea, a good harvest in the sowed lands. died. This office was general.
 56 UNDERSTANDING PERSPECTIVE
Customs of the Tacalogs
57
u^hich would infuse the heart with love. Thus did they deceive
The fifth was called hocloban, which is another kind of
the people, although sometimes, through the intervention of the
witch, of greater efficacy than the mangagauay. Without use of devil, they gained their ends.
medicine, and by simply saluting or raising the hand, they killed
whom they chose. But if they desired to heal those whom they
made ill by their charms, they did so by using other charms. The tenth was known as sonat, which is equivalent to
Moreover, if they wished to destroy the house of the same Indian preacher. It was his office to help one die, at which time he
hostile to them, they were able to do so without instruments. predicted the salvation or condemnation of the soul. It was not
This was in Catanduanes, an island off the upper part of Luzon. lawful for the function of this office to be fulfilled by others than
people of high standing, on account of the esteem in which it was
held. This office was general throughout the islands.
The sixth was called silagan, whose office it was, if they
saw anyone clothed in white, to tear out his liver and eat it.
thus causing his death. His, like the preceding, was in the island The eleventh, pangatahojan, was a soothsayer, and predicted
of Catanduanes. Let no one, moreover, consider this a fable; the future. This office was general in the islands.
■tie\
because in Calavan, they tore out in this way through the anus all
the intestines of a Spanish notary, who was buried in Calilaya by
'■Si.
father Bray Juan de Merida. The twelfth, bayoguin, signified a “cotquean, a man whose
t*: nature inclined toward that of a woman.

was
The seventh was called magtatangal, his purpose
to show himself at night to many persons, without his head Their manner of burying the dead was as follows: the
or entrails. In such wise the devil walked about, carried, or deceased was buried beside his house; and, if he were a chief,
he was placed beneath a little house or porch which they
pretended to carry, his head to different places; and, m the
morning, returned it to his body—remaining as before, alive. This constructed for this purpose. Before interring him, they mourned
seems to be a fable, although the natives affirm that they have him for four days; and afterward laid him on boat which served
as
seen it, because the devil probably caused them to believe. This a coffin or bier, placing him beneath the porch, where guard
occurred in Catanduanes. kept over him by a slave. In place of rowers, various animals
were placed within the boat, each one being assigned a pla ce
at the oar by twos—male and female of each species being
The eighth they called osuang, which is equivalent to a together—as for example two goats, two deer, or two fowls. It
“sorcerer;” they say that they have seen him fly, and that he was the slave’s care to see that they were fed. If the deceased had
murdered men and ate their flesh. This was among the Visayas been a warrior, a living slave was tied beneath his body until in
Islands; among the Tagalogs these did not exist. this way he died. In course of time, all suffered decay; and for
many days the relatives of the dead man bewailed him, singing
dirges, and praises of his good qualities, until they wearied of it.
The ninth was another class of witches called mangagayoma.
This grief was accompanied by eating and drinking. This was a
They made charms for lovers out of herbs, stones, and wood, custom of the Tagalogs....
 58 Understanding Perspective Customs of the Tagalogs
59
These infidels said that they knew that there was another and alipin came from Plasencia’s account. Moreover, it tackles
life of rest which they called maca, just as if we should say property rights, marriage rituals, burial practices, and the manner
"paradise,” or, in other words, "village of rest ” They say that in which justice is dispensed, Plasencia’s account also preserves
those who go to this place are the just, and the valiant, and those and popularizes the unwritten customs, traditions, and religious
who lived without doing harm, or who possessed moral virtues. and superstitious beliefs of the Filipinos. One can also say that
They said also, that in the other life and mortality, there was a our
historical knowledge about the manananggal, aswang,
place of punishment, grief, and affliction called casanaan, which hukluban, and gayuma, among others came from Plasenda’s
was a place of anguish;” they also maintained that no one works.
would go to heaven, where there only dwelt Bathala, "the maker
Priests and missionaries also read Plasencia’s Customs of the
of all things,” who governed from above. There were also other
Tagalogs and Doctrina Christiana because they contain insights
pagans who confessed more clearly to a hell, which they called,
that can help and inspire them to become effective evangelizers.
as 1 have said, casanaan; they said that all the wicked went to
The realization that one needs to master the local language and
that place, and there dwelt the demons, whom they called sitan.
study the culture of the people to be a successful missionary is
one
insight from Plasencia. They also learned from Plasencia that
» » * »
ilC .
preaching should be accompanied with reading materials that
contain the basic elements of faith. These readings will serve as
ir'
There were also ghosts, which they called vibit; and guide and reference when the missionaries are no longer around.
phantoms, which they called tigbalaang. They had another All these insights from Plasencia are applicable not only to
deception—nam ely, if any woman died in childbirth, she and the missionaries but to other professions as well.
child suffered punishment; and that, at night, she could be heard
Plasencia s historical writings also disprove the claim of
lamenting. This is called patianac. May honor and glory be to some
Spaniards that when they arrived in the Philippines,
God our Lord, that among the Tagalogs not a trace of this is left;
Fihpinos were still uncivilized and lacking in culture. It is clear
and that those who are now marrying do not even know what it
in the excerpts quoted that at the time Plasencia was assigned
is, thanks to the preaching of the holy gospel, which has banished m
it. the Tagalog region, Filipinos were already politically and
economically organized. They had a functioning government,tax
system, set of laws, criminal justice system,indigenous calendar,
Relevance and long-standing customs and traditions. Moreover, they had a
concept of a supreme being {Bathala), practiced burial customs,
Plasencia’s Customs of the Tagalogs is a very popular \
and believed in life after death. Lastly, Plasencia mentioned that
primary source as it vividly describes the way of life of the
the people he met were wearing garments and gold ornaments,
Filipinos before Spanish and Christian influences. It also and their houses were decorated with idols. All of these lead
covers numerous topics that are relevant in many disciplines.
Political scientists, for instance, find it useful because it contains to the onclusion that prior to the coming of the Spaniards,
information about the social classes, political stratifications, Fihpinos were already civilized and maintained a lifestyle that
was on
a par with or even better than that of the people from
and legal system of the Tagalog region. Many of what we know
other countries in Southeast Asia.
about the duties and responsibilities of the datu, maharlika,
 T ■■

I Understanding Perspective

Guide Questions
I,
It I in the
1. Who is Fr. Juan de Plasencia? When did he serve i vr; 1

i'.
Philippine Islands?

I
2. How did he describe the hierarchy of people in the
barangay} Lesson 5
or rule stood out to
3. Which particular precolonial policy
you? Why? THE KARTILYA
4. What does Fr. Plasencia’s account reveal about the religious OF THE KATIPUNAN
and spiritual beliefs of the early Filipinos?
5. What are the reasons of the natives for offering sacrifices?

Activity Learning Outcomes

V,;
iw'
Identify two urban legends in your place and research about At the end of this lesson, you should be able to:
’TT
people’s stories related to them. Afterwards, form triads and
1. Examine the context and perspective of the document
discuss among yourselves if your stories bear a resemblance
to the supernatural beliefs documented by Fr. Plasencia. How 2. Determine the main teachings and guiding principles of
similar or different were they? Present your findings in class. the Kartilya

3. Recognize the importance of the Kartilya to the past

and today’s society

Historical Context

The first move towards independence began on July 7,1892

when the Katipunan was established by Andres Bonifacio. This
was a result of the failure of the Reform Movement in Spain in
which Filipinos attempted to demand reforms for the Philippines
from the Spanish government. Bonifacio saw the futility of
the efforts of the Filipino propagandists and organized an
underground movement against Spain.