Customs of the Tagalogs

Background of the Author: Juan de Plasencia

He is believed to have arrived in the Philippines on July 2, 1578, after a stopover
in Mexico. As soon as he arrived, he joined forces with another missionary, Fray Diego
de Oropesa, and they both started preaching around Laguna de Bay and Tayabas,
Quezon, in Quezon Province, where he founded several towns.
As a friar, Juan de Plasencia lived up to his pledge, leading a lifestyle devoid of
any luxury and in constant contact with the people he was trying to convert to Christianity.
He spent most of his missionary life in the Philippines, where he founded numerous
towns in Luzon and authored several religious and linguistic books, most notably the
Doctrina Cristiana (Christian Doctrine), the first book ever printed in the Philippines.
He was also known to be a defender of the native population, looking after the
poor, ill, or neglected, and standing up for their rights on numerous occasions. He was
also very keen on creating primary schools, and requested official sanction for the
creation of educational centers where "Filipinos could not only learn Christian doctrine,
but also reading and writing, and some arts and crafts, so they would become after, not
only good Christians but also useful citizens", an initiative that was approved by Domingo
de Salazar, the first Bishop of the See of Manila (1512–1594).

Historical Background of the Document:

It was written in the year 1589 during the Spanish Colonial Period. After receiving
the Lordship's letter, Plasencia wished to reply immediately, but he delayed his response
in order to fully understand the People's request and to prevent the conflicting reports of
the Indians.
He collected Indians from different districts, old men, and those of most capacity;
and from them, he obtained the simple truth, after weeding out much foolishness, in
regard to their government, administration of justice, inheritance, slaves, and dowries.
The Custom of Tagalogs is a part of longer monographs written by the chronicles
of Spanish expeditions to the Philippines during the early 16th and 17th centuries. They
appeared initially in Blair and Robertson’s 55 volume “The Philippine Islands” (1903) and
in the “Philippine Journal of Sciences” (1958).

Content Presentation and Analysis of the Important Historical Information Found

in the Document:
Customs of the Tagalogs basically tackles the practices and beliefs of Filipinos,
specifically those who resided in Luzon in the year 1589. It was mentioned that every
society has its own customs which are prominent to the people as culture is believed to
be a manifestation of behaviors. Present-day practices and beliefs can be traced to the
origins of the Tagalogs.
Before the actual reading, the section starts off with a brief description of a Filipino
custom termed as “bayanihan”. It is a trait that is prevalent among Filipinos, specifically
the Tagalogs, which is best observed during their daily lives, as well as during the wake
for the dead.
For instance: after a person dies, the friends and relatives would make a bamboo
shed in his yard, and put long benches for those who are mourning. Not only that, it is the
friends, relatives, and neighbors that are working to help the immediate family of the
deceased, even including providing financial support.
Other than this, the spirit of Bayanihan can be seen within the community in
general, as well, such as building a nipa hut, repairing houses, moving a small nipa house
from one barrio to another, planting rice and harvesting palay, and preparing food for
feasts. Everyone in the community extends their help toward each other, with the payment
being given through free lunch and snacks.
TERMS:
- Dato – chief who ruled the people
- Barangay – town or tribal gathering
- Maharlica – nobles
- Timawa – commoners
- Alipin (either a namamahay or saguiguilid) – slaves
- Arbiter – fair and just man said to give true judgment
- Inaasava – free unmarried woman
 Practices: (marriages, households, societal statuses)
The people had chiefs which they called “Datos”, who governed them and led them
in their wars. These datos governed towns or tribal gatherings the Tagalogs call
“Barangays”.

It is said that each barangay, in its origin, was a family of parents and children,
relations, and slaves when they first came to the land; and the head of the barangay
became the dato. There were many barangays in each town, and they did not settle far
from one another. None of these barangays ruled over the other, and instead were on
friendly terms with each other, going as far as helping one another in their various wars.

Aside from the chiefs (which were likened to knights in the Spanish culture), there
were three castes in each barangay:
o nobles
o commoners; and
o slaves

The nobles, which were called Maharlica, were free-born and did not have to pay
tax or tribute to the dato. However, they must accompany him whenever there is war.

Before each war, the people are offered a feast by the chief; and the spoils are
divided among them in the aftermath. Moreover, if the chief was to travel through water,
those he summoned with him must row for him. If he was building a house, then they are
to help him and provide his food. This can also be said for when the land must be cleared
up for tillage, in which the people must help in preparing the land for growing crops.

The lands they inhabit are divided among the whole barangay; and the people are
all free, except for the slaves.

The slaves, also called alipin, were divided into two groups:
- Aliping Namamahay;
- Aliping Saguiguilid

The aliping namamahay lived in their own house on the property of their master,
while the aliping saguiguilid was a servant that lived around the house of their master.
The aliping namamahay had more rights and freedom than the aliping saguiguilid, which
is the lowest class in the caste system of a barangay.
IF A NOBLE AND SLAVE HAD CHILDREN:

The children were to be divided:

o the first, third, fifth, and so on will belong to the father.

o the second, fourth, sixth, and so on will belong to the mother.

If the parent is free, then the children belonging to them will be free as well.
However, if the parent is a slave, then the children belonging to them will become slaves
as well. The children who become slaves will become either a Namamahay or a
Saguiguilid, depending on the parent’s inheritance.

In the case of there being only one child, then he is to be half-free and half-slave.
The same can be said for odd numbers of children as well, in which the odd one is to be
half-free and half-slave.

The Saguiguilid and their children could be sold, but not the Namamahay and
their children. However, the Namamahay could be transferred to a different barangay
based on inheritance, provided that they remain in the same town or village.

AFTER MARRIAGE:

The Maharlicas cannot move from a village or barangay to another without paying
a certain fine of gold. The amount of gold to be paid depends on the preference of the
different villages, ranging from one–three taels and/or a banquet to the entire barangay.
Failure to pay this fine might result in a war between the barangay the person left and the
one he entered.

This rule is applied to both men and women. However, there is an exception if one
married someone of another village, then the children must be divided equally among the
two barangays.

This arrangement is what kept the people loyal to the chief. However, according to
the author, this was no longer the case, since the people have now started to prefer a
Dato who did not order them about, instead of a Dato who was commanding.
CRIMES & PUNISHMENTS

Investigations made and sentences passed by the Dato must be done in the
presence of the people of his Barangay. If the one suspected felt that he was wronged,
an arbiter from another barangay or village will be sent.

An arbiter can be either a dato or not, for as long as he is a fair and just man said
to give true judgment according to their customs.

Moreover, if the conflict lay between those of different barangays and neither party
wished to wage a war, they also invite judges to act as arbiters.

The Tagalogs also had laws in which they condemned a man of low birth to death
if he insulted a daughter or wife of a chief. The death penalty is also given to witches and
others of the same class.

No one was condemned to slavery unless he merited the death penalty.

Meanwhile, witches were killed, and their children and accomplices became slaves of the
Dato.

All other offenses were punished by fines in gold, and if not paid on time, the culprit
must become a slave to the person he aggrieved, until such time the payment can be
made.

The punishment given goes like this:

o Half of the cultivated lands and all of their produce will now be owned by
the master.
o The master provides the culprit and his children food and clothing.
 This is done so that when the time comes that the culprit was able
to pay his debt, the master will claim that he had fed and clothed
his children, and will demand payment.
 This way, the master is able to keep possession of the children if
the payment could not be met.

If a relative or friend paid on behalf of the culprit, then the culprit must serve as an
Aliping Namamahay until he was able to pay. If the master felt his service wasn’t enough,
the culprit must pay double of what was lent to him.

In this way, people became slaves through debt. One becomes either:

o Aliping Saguiguilid - if his master is the person he has aggrieved

o Aliping Namamahay – if he serves the person who lent him gold to pay
INHERITANCES

In the case of inheritances, they are divided equally among the legitimate children
of a father and mother. However, there is an exception. There are cases when either
parent shows a slight bias to the child that gives them gifts, such as two or three gold
taels and jewels.

When the parents give a dowry to the son in order to marry him to a chief’s
daughter, it must be greater than the sum that is to be given to their other sons. Moreover,
the excess in the sum being given is not included in the whole property to be distributed
among them.

If one had children by two or more legitimate wives, each child received the
inheritance and dowry of his mother, while the father gave him a share of his estate.

If a man had a child with a slave, along with legitimate children with his wife:

o The child born from the slave will not have a share in the inheritance.
Moreover, the children were bound to free the mother, and if the father is a
chief, then they must give him something, which could be either taels or a
slave.

If a man had children with a free unmarried woman (to whom a dowry was given but was
not considered a real wife), along with legitimate children with his wife:

o The children with the unmarried woman are to be considered as ‘natural

children’, although they will not inherit equally with those that are
legitimate.
o For instance, if there were two children, the legitimate one has two parts of
the inheritance, while the one born from the Inaasava will only receive one
part.
o If the man had no legitimate children, only a child with an Inaasava, then
the child will receive all of the inheritance.

If there were no legitimate or natural children with an Inaasava, regardless of

whether the father has a child with a slave or not, then the inheritance only goes either to
the father, grandparents, brothers, or nearest relatives.

If a man has a child with a free married woman, born while she was married to someone
else:

o If the husband punished the adulterer, then this was considered a dowry;
and the child becomes involved with the other children for the partition of
 the inheritance. His share equals only to the part that was left by his father,
and nothing more.
o If there were no other children than the child born from another party, then
he along with the nearest relative will inherit equally.
o If the husband does not punish the adulterer, then the child born from
the adulterer will not be considered as the husband’s child, nor will he inherit
anything.

Adopted Children:

They will inherit double of what was paid for their adoption. For example, if one
gold tael was given for the child’s adoption when his first parent dies, then he is to be
given two gold taels. However, if the adopted child dies first before his second parent,
then his children will not inherit anything from the parent of the adopted child.

DOWRIES

They are being given by the men to the women’s parents.

o If the parents are alive, then they enjoy the use of this dowry.
o If the parents die before this dowry was entirely consumed, then it is to be
equally divided among the children along with their estate. There is an
exception in this case if the father had bestowed something additional to the
daughter.
o If the wife has no parents or relatives at the time of her marriage, she
will be able to enjoy her dowry; which usually belongs to other relatives or
children.

DIVORCES

If a divorce occurs before the birth of the children:

o If the wife left the husband to marry another, then all her dowry and an
equal additional amount will be given to the husband she left.
o If the wife left the husband but she doesn’t marry another, then the
dowry will be returned to the ex-husband.
o If the husband leaves the wife, he loses half of the dowry and the other
half will be returned to him.
If the husband and wife have children at the time of their divorce:

o The entire dowry and the fine paid will be given to the children, which will be
held for them by their grandparents or other responsible relatives.

The author had also observed a practice in which:

o If a wife dies without bearing any children, the parents return one-half of the
dowry to the husband.
o If the husband dies without bearing any children, half of the dowry is being
returned to the relatives of the husband.
o However, the author also says that through inquiry, he has concluded that not
all practice this, and it is only being done through piety.

MARRIAGE DOWRIES

There are many rules that are practiced when it comes to marriage dowries. There
is a fine if one breaks the rules, and the violator must pay a certain amount depending on
the practices of the village and the affluence of the individual.

Examples of violations:

o If the parents are dead and the child is unwilling to marry because it
had been arranged by the parents, the dowry received will be returned.
o If the parents are alive and the child refuses the marriage, they will pay
a fine.

Beliefs: (idols, black magic, identification of beings)

Filipinos are strong believers in creatures that possess supernatural abilities. From
impartially born babies to individuals who possess the power to create anything in this
world. Before Christianity was introduced to the countrymen, simbahans, the iconography
of religion was used to hold gatherings which they called PANDOT.
Pandot or worship is a festival where they usually celebrate in the house of a chief.
A constructed house with a temporary shed on each side of the structure with a roof they
termed SIBI.
On the post of the house, they put small lamps which they call SORIHILE while on
the center of the house, they set a large lamp decorated with leaves which are wrought
into many designs. They also included different kinds of drums which would accompany
the loud joyful sounds of the festivals that usually would last for four days.
 The gathering of the family or the whole barangay for the purpose of Pandot is
addressed as NAGAANITOS.

Religion
The Natives look up to a superior being called Bathala who is said to be the creator
of all beings, the most powerful of all. Alongside worshiping Bathala, they also worshipped
the sun who possesses beauty, the moon at which time they held great rejoicing and bid
it welcome, and even the stars which were new to some men at that time. Alongside
Bathala are other patrons such as Dian Masalanta who is the patron of lovers and of the
generation and Lacapati and Indiniale who is the patron of cultivation and husbandry. Not
only do the natives give respect to higher beings, but they also offer peace to creatures
like the Buaya.

Beliefs
Omens like the sighting of a serpent or a bird (Tigmamanuguin) singing on a tree
or someone sneezing is a sign of bad luck if you are traveling. The natives also practiced
divination to see the luck of an individual.
Sacrifices
Sacrifices were believed to ensure the safety and prosperity of families. The usual
offerings were livestock which was flayed, decapitated, and laid in front of the idol. They
also perform another ritual which instructs them to cook a jar of rice which will then be
cracked to reveal the intact shape of the cooked rice accompanied with fruits, fried foods,
and buyos which are small fruits wrapped in leaves with some lime. These offerings are
then consumed by the head of the ceremony and guests. In the rituals, a priest who is
either a man or a woman which is termed as Catolonan officiates the sacrifice for the idols
and the participants were to answer through songs beseeching the idol.
Plasencia categorized different kinds of infernal ministers in regards to their
function in the community. The first one being the Catolonan while the second one being
the Mangangauay.
The Mangangauay is described to be an individual who heals affected ones using
charms. They can kill someone if they wished to and they can prolong their lives by
binding a live serpent on their waist, which was believed to be the devil or at least his
servant. They can be seen all throughout the land.
The third one being the Manyisalat which is close to the line of work or the
Mangangauays. They are said to attain the power to affect the relationship of people by
affecting how the party sees themselves. In addition to that, they can even prevent
intercourse if they want to. They can be seen all throughout the land.
The fourth one being the Macocolam which can emit fire from himself at night. The
fire cannot be extinguished by normal people, it can only be put out by a priest.
The fifth one was the Haclobon, another kind of witch, but has much greater
efficacy than the Mangangauay. This kind of priest does not need any kind of medicine,
but by just simply raising their hand they can affect one’s health. They can also heal those
who they want to live. They are commonly seen on Catanduanes, an island located in the
upper region of Luzon.
The sixth one was called the Silagan. Which is described to be clothed in white.
The Silagan tears out the liver of individuals, inflicting death. The sighting of Silagan in
Calavan strengthened the fear of people.
The seventh one was called the Magtatangal. He is described to be an individual
who shows himself at night with his head unattached. During the daytime, the
magtatangal’s appearance is said to be back to being alive. Although this was thought to
be a fable to scare unwanted explorers at night, many natives claimed to have seen it
roaming in the community.
The eighth one which they called the Osuang, is equivalent to sorcerer which was
seen flying and likes to murder men and eat their flesh. This is seen in the Visayas Islands.
The ninth one is another kind of witch called Mangangayoma. They use charms
that are made from herbs, stones, woods and other naturally occurring materials.
Sometimes, by the intervention of the devil, they experience karma.
The tenth one is the Sonat which is equivalent to preachers. It’s his function to help
an individual to die at the predicted time. They are seen all throughout the land.
The eleventh minister is the Pangatahojan which is said to have the ability to
predict and see the future.
 The twelfth one is the Bayoguin, who is a man, but his nature is described to be of
a woman.
There are also other beings who are said to also roam the world of the living.
Ghosts and phantoms were addressed as Tigbalang. Another kind of being which is
described to have a frightful image is a Patianac, as they are the unborn child of pregnant
women who died in childbirth.

Death
The deceased was buried beside their home, if they were chief they are placed
below a little house or porch. After dying, the family of the deceased will mourn for four
days and after the mourning period, the bodies are laid on a boat that serves as a coffin
placing him beneath a porch. Various animals were also attached to the oars of the boat,
typically by twos, males and females. If the man was a warrior, a living slave is tied
beneath the unliving. The family and friends of man also pay respect through singing
dirges and praising the deceased with his good qualities. The grief was usually
accompanied by drinking and eating.
Aetas or Negrillos, give respect to the unliving by burying them upright exposing
the crowns which will be then covered by a half coconut. After the grieving period, they
will then hunt for some Indians whom they will kill for the retribution of the deceased.

After death
Natives believed in only two places where one will go after passing; Maca and
Casanaan. Maca was described as a place of paradise or a village of rest. People who
did not harm are said to be placed here. Contrary to that, people who did harm will go to
Casanaan, a place of anguish and internal suffering which is dwelled by demons whom
they called Sitan.

Analysis

The “Customs of the Tagalogs” was written by a Spanish missionary who was
tasked to observe and document the traditions and practices of the Filipinos. This was
written in the year 1589, a time period wherein the Spaniards, deeming their own culture
superior, were converting and “educating” the Filipinos on what they think is right and
wrong. From this alone, we can already infer that the document pertaining to the writer’s
observations will be filled with his own judgments and biases.

Upon reading the document, one can ascertain that the author deliberately wrote
the document in such a way that the Filipinos were painted in a negative light, to convince
the readers that Filipino culture was in great need of reforming.

After observing how the natives worship their idols, the author dubbed these
mythological beings as the devil’s servants. He also pointed out that Filipinos at that time
were ignorant to a point that they idolized anything they cannot understand and grasp.
This is seen in the discovery of the stars, the changing of seasons (which is termed as
Mapulon by the natives), and of the days, weeks and months.
Placencia stressed that unlike the Spaniards and other nations at that time, the
knowledge of the natives was limited. This is given support by his statement that even
though the natives adored the stars, only the morning star which was dubbed Tala, the
“seven little goats” (Pleiades) and the “greater bear” known to them as Balatik, are the
only things they know.
Littered around the document are personal comments and judgments by the author
as well, mostly containing negative connotations. Such an instance is seen in the last
paragraph regarding the customs of the Tagalogs, where he called their practices
“absurdities”, and that he found the Filipinos’ opinions to be “pitiable”. He also thanked
the holy gospel pertaining to the Christianity brought by the Spaniards for the banishment
of the beliefs and traditions which he considered as a channel for the devil. He was
thankful that in the end the Tagalogs were freed thanks to the newly established religion-
which was Christianity.

Contribution and Relevance of the Document in the Understanding the Grand

Narrative of Philippine History:

CONTRIBUTION TO PHILIPPINE HISTORY

 The Customs of the Tagalogs facilitated the investigation of the ancient lives of the
people in Central Luzon in the year 1589. Juan de Placensia, the author of the report,
was able to assert how unique the cultures of the Tagalogs were before the colonization.
Also, he effectively pointed out the differences of the culture then and relate them to the
culture of the Tagalogs at present time.

Furthermore, the report aided the manifestation of how mastery of the local
language and culture contributed to the triumph of Christianity in the Philippines. Also, the
information in the report provided vivid imagery, allowing for supplemental investigation
and further analysis of the ancient Tagalogs’ behaviors and practices before, whereas, it
will then allow the comparisons with other narratives of subsequent times and significant
events in the Philippines History.

RELEVANCE TO PHILIPPINE HISTORY

The Customs of the Tagalogs contains comprehensive reports on topics including

the traditions, and religious and superstitious beliefs of the ancient Tagalog. Many of the
16th-century beliefs and practices, such as the belief in mythological beings and other
superstitions, can be extrapolated to be still extant and observed today. It asserts that
Filipinos had a government and a system of beliefs and practices even before the Spanish
colonization. For instance, the barangay still serves as the smallest unit of government in
our country today, which is also led by barangay captains or is equivalent to Datos in
ancient times.

Moreover, it disproves the claim made by some Spaniards that the locals were
uncivilized and lacked culture, by providing an in-depth analysis of the functioning
government, tax system, criminal justice system, indigenous calendar, and long-standing
customs and traditions such as garments, gold ornaments, houses, and idols, all of which
are comparable to Southeast Asian civilization and culture.