Читать книгу History of the Philippine Islands (Vol. 1&2) - Joaquín Martínez De Zúñiga - Страница 7

Table of Contents

Of the Inhabitants the Spaniards found in the Philippines—their Language, Customs, and Religion.

Our historians, affecting always the marvellous, divide into different classes, the inhabitants the Spaniards found, on their first arrival in the Philippines. They denominate them satyrs, men with tails, sea monsters, and whatever else of the fabulous, is calculated to raise wonder in the human mind. In reality, however, they found only two classes, that which we know by the appellation of Negroes, and that of the Indians. The Negroes are very small in stature, and more of a copper colour than those of Guinea, with soft hair and flat noses. They lived in the mountains, almost in a state of nature, merely covering the forepart of the body, with a piece of the bark of a tree; and they subsisted upon roots, and such deer, as in hunting, they could kill with the bow and arrow, at which they were very dexterous. They slept where night overtook them, and they possessed no idea of religion or civilized habits, rather, indeed, ranking with beasts than as human beings. The Spaniards, have at length succeeded, in domesticating many of them, and converting them to christianity, to which they give no opposition, so long as they get subsistence, but if they are obliged to labour, for the maintenance of their family, they return again to the mountains.

The Negroes, without doubt, were the primitive inhabitants of these islands, and they retired to the mountains, on the arrival of the Indians. These latter, settling on the sea shore, continual hostility prevailed between them, but the Indians were never able, to establish themselves sufficiently, to be permitted, even to cut wood in the mountains, without paying a tribute for it. At present, the influence of the Negroes is very limited, but their antipathy to their first invaders, continues unabated; for, if a Negro is killed, or dies suddenly, it is customary for another, to bind himself to his countrymen by an oath, that he will disappear from among them, and that he will not return, until he has avenged the death of his friend, by killing three or four Indians, to accomplish which, he watches their villages, and the passes in the mountains, and if any unfortunately stray from their companions, he murders them.

The origin of these Negroes, some believe to be, from Angola¹⁰, though they are not so black as their ancestors, which it is pretended, proceeds from the temperature of these islands being milder, and less scorching than that of Africa. This possibly may be so, for it is well known, that by changing, from a sultry to a temperate climate, the blackness of the Negro may be diminished, in the course of a long series of generations; yet, the flat nose, and using a dialect of the same language, which the Indians of these isles speak, appears to prove satisfactorily enough, that the origin of one and the other, is nearly the same. The reason assigned, for their not being more numerous, is, the influence of the rain, wind, sun, and all those inclemencies natural to the climate, to which they are exposed; the errors of the government, having reduced them to the condition, almost, of wild beasts, in which we now see them¹¹. The Indians whom the Spaniards found here, were of regular stature, and of an olive complexion, with flat noses, large eyes, and long hair. They all possessed some description of government better or worse, and each nation was distinguished by a different name; but, the similarity of their dress and manners, proves that the origin of all of them is the same.

They had chiefs, who held their situations, either on account of personal valour, or by succession to their fathers, where they had abilities to retain it. Their dominion extended over one or two villages, or more, according to the means they possessed, of extending protection. They were continually at war with the neighbouring villages, and continually making each other slaves. Out of these wars, arose three classes of people; the chiefs or masters of the villages, the slaves, and those whom the chiefs had enfranchised, with their descendants, and who, to this day, are called Timavas, properly signifying children of liberty. In some places, were found Indians whiter than others, descended, without doubt, from Chinese or Japanese, who had been shipwrecked on these coasts, and whom the Indians, naturally hospitable, received, and allowed to intermarry with them; and it is generally believed that the Ygorrotes of Ylocos, whose eyes resemble the Chinese, must have originated from the companions of Limahon, who fled to those mountains, when Juan de Salcedo compelled him to his disgraceful retreat, from the province of Pangasinan.

It is not, however, after all, easy to ascertain the origin of these people, but their idiom throws some degree of light on the subject. Although the languages these Indians speak, are many and different, they have so much intercourse one with another, that it may clearly be discovered, they are dialects of the same language, as the Spanish, French, and Italian, are derivatives from the Latin. The prepositions and pronouns, are nearly the same in all of them; the numeral characters, differ very little, and they have many words in common, and of one and the same structure.

No doubt can be entertained, that the radical language, from which all those dialects spring, prevails from Madagascar to the Philippines, with local shades of difference. It is spoken too in New Guinea, and in all the islands to the southward, in the Marianas, in the islands of San Duisk, in those of Otaheite, and in almost all the islands in the South Sea. In one collection of voyages, there are given various vocabularies, with such corresponding terminations, as the respective travellers, were able to distinguish among these islands. It is remarkable, that in these almost all the pronouns, are the same with those of the nation Tagala; the numerals, are common to all the dialects, used in these islands, and most of the words are the same, and with the same signification, as in the language Tagala. But, I am the more inclined to believe the identity of the dialects, from a conversation which I had with Don Juan Hovel, an Englishman, who spoke that of San Duisk, and who had a slave, a native of one of those islands. The structure, appeared to be the same, as that of the languages spoken in the Philippines; and on the whole, I feel confident in the opinion, that they are all dialects of the same language, so widely diffused over so large a portion of the earth. It is ascertained, that this language, is in common use for many thousand leagues, extending from Madagascar to the isles of San Duisk, Otaheite, and the isle of Pasquas, which latter, is not more than six hundred leagues distant, from the coast of South America. Yet, the Indians of the Philippines, do not understand the people of these last mentioned islands, when they have occasional intercourse with them; nor, even in these islands, do the inhabitants of one province, understand those of another. So neither does the Spaniard understand the Frenchman, nor the Frenchman the Italian.

In the same collection of voyages, already referred to, we find a vocabulary of only five terminations, which the Spaniards have distinguished on the coast of Patagonia, and which they have been able to assimilate to the language of these islands, and one of those is the word balay, which in that country signifies a house; and by this same word they designate a house among the Pampangos, and the inhabitants of the Bisayas in general. This may be more matter of accident than of proof, that the languages of one and the other is the same; but on observing, besides this, that the proper names of places about the middle of the continent of South America are very similar to those of the Philippines, I endeavoured to procure a vocabulary of this country, and did not fail to examine, with great diligence and attention, the few words of the language of Chili which Ercilla mentions in his Araucana, and which I found perfectly conformable to the language Tagala. The name Chili is a derivation from this language: the Cormorant is called Cachile, and this is a name which the Malays give to the sons of their kings. Chilian, which is a town of Chili, is a compound from the language of Tagala, in which language the termination an gives the signification town. Thus from Cachile we draw Cachilian, meaning a town, where there are cormorants. Mapocho, which is the situation where the city of Santiago stands, is another word of Tagalic composition, signifying a town, and pocquiot being a kind of herb, we form the name Mapocquiot, a town in which there is abundance of this herb.

In Chili they frequently double the syllables in forming a word, as ytayta, biobio, lemolemo, colocolo, &c. and this occurs in the Tagala language; for instance, we say ataata, bilobilo, lebomlebom, colocolo. A great many other words are either actually of Tagalic derivation, or assimilate closely to that language. In examining the structure of these two languages we are compelled to conclude that they flow from one and the same source, and I dare affirm that the Indians of the Philippines are descended from the aborigines of Chili and Peru, and that the language of these islands derives immediately from the parent source, those of the neighbouring islands being dialects of this. Many will urge the absurdity of this supposition, on the plea that the more immediate vicinity of the Philippines to Malacca must have occasioned them to be colonized by the Malays, as our historians generally assert. I do not deny that these islands could easily have been peopled by the Malays, but how could they colonize the Isles de Palaos and Marianas, which are distant more than three hundred leagues? and it is still more improbable that they colonized the islands of San Duisk and Otaheite, which are distant two thousand leagues from the Philippines. All these people, however, have the same language, the same manners and customs, and consequently the same origin as our Indians. There is, in my opinion, this other reason for supposing these latter islands could not be peopled from the westward, viz. that in all the torrid zone the east wind generally prevails, which being in direct opposition to the course from Malacca and the adjacent islands, it is fair to conclude that the inhabitants of all the islands of the South Sea came from the east, sailing before the wind; for we have seen it often happen, that the Indians from the Palaos have arrived at the Philippines, precisely under those circumstances. On the contrary, we have no instance on record, of any of the Philippine Indians having been, even by accident, carried by the winds to the islands to the eastward. Indeed we know the reverse of this to be true, since at times the most experienced pilots, in attempting this navigation, have been compelled to return, without falling in with the islands they went in search of, from the necessity there is in the voyage of being provided with proper nautical instruments. Here, therefore, we appear to have found the most probable solution of our difficulties, that is, that the first settlers came out of the east, we may presume from the coast of South America, and proceeding gradually to the westward through the Pacific Ocean, studded as we find it with islands, and clusters of islands, at no very great distance from each other, and of course of easy access before the wind, it follows that to whatever point, in an eastern direction, we can trace the Tagalic language, we may conclude that at that point emigration must have commenced. Some however dissent from this, on the ground, that the mode of writing in use among the Malays, is similar to that practised by the inhabitants of the Philippines. This consists in forming the lines from the right to the left, like the Arabians, Persians, &c. and not like the Chinese, Tartars, and Japanese, from top to bottom. Their characters are totally different from ours; they have only three vowels, a, e, u, and by placing a point, either above or below the consonant, or leaving it without one, the corresponding vowel is readily known, and equal facility given as if the vowels were specifically inserted. Although they can write, they have no written laws; decisions are made on traditionary law generally, but too often by the right of the strongest. The Rajah, or chief, with the assistance of some of the elders, decides in all civil cases; but in criminal cases, the kinsmen are accustomed to compound with the aggressor, for a sum in gold, unless in cases of murder, when the only atonement admitted, is retaliation; and if the murderer is of a different tribe or village, all the community of which the deceased was a member, make a common cause, against the tribe or community of the murderer, and numbers are generally made slaves on both sides. When it is suspected that one man has robbed another, he is obliged to draw a stone, from the bottom of a cauldron full of boiling water, and if he does not accomplish this, which is the vulgar test, he is fined in a certain quantity of gold, the greater part of which goes to the Rajah or chief. Adultery is likewise punished with a pecuniary fine¹², as is the crime of disrespect to the elders, but for fraud, and cheating in their dealings, there is no punishment, and usury is very general among them. Their matrimonial customs are peculiar; they are allowed to marry only one woman, and although the principal people have several concubines, yet they commonly are slaves. They are accustomed to marry a relation (not a sister), with whom if they find themselves unable to live, or if they become tired of her, they return her to her parents, without their being required to assign a cause for the divorce. The dowry given on the day of marriage is merely restored: this dowry is of two kinds, and which the bridegroom always pays. The one is called bigay suso, and is paid to the mother, as a compensation for the milk, with which she nourished her daughter. The other is called bigay caya, or green dowry, which is set apart for the maintenance of the newly married couple, although very often, by the expenses of the wedding and apparel, there remains little or nothing for this desirable end. Besides these dowries paid by the bridegroom, he is obliged, for some years, to serve the parents of the bride¹³, and assist them on certain days, particularly at the sowing of the rice, and getting in the harvest. It is incumbent likewise, on all the relations of the bridegroom, to behave with courtesy and respect to the bride, and her parents and family, during these years of service, and if they are guilty of any lapse in this respect, the marriage is declared to be annulled, which is always very agreeable to the parents of the woman, as a new suitor presents himself, and they reap the benefit of a new service. The bridegroom, to console himself for his sufferings, as soon as the term closes, and his service is at an end, treats his wife as a slave; she is obliged to work for the maintenance of the family, whilst the husband is quite idle, and thinks herself happy, if, after having done this, she is not beaten. The interest which the parents of the girl, thus have in her disposal, is highly pernicious to morals; and we have not succeeded to this hour, in the abolition of it, either by the influence of royal edicts, or the regulations of the bishops, by both of which, it is discouraged and prohibited. The ceremony of marriage is performed, by sacrificing a hog, which a priestess slays with a thousand grimaces; after which, she bestows many benedictions on the parties, and an old woman presenting them with some food, the ceremony is closed by many obscenities. Dancing, according to their fashion, succeeds, and drinking the rest of the day ends the feast, which is always proportionate to the circumstances of the newly married pair. The principal contributions to this feast, arise from presents made to the bride and bridegroom by their friends, of which particular notice is taken, in order that similar presents may be returned to the parties on a like occasion.

In their religious ceremonies, they use neither idols nor temples; their sacrifices are offered in arbours, which they raise for that purpose. They have priestesses, whom they call babailanas or catalonas, to whose function it belongs, to perform the sacrifices. The priestess, taking a lance in her hand, with extravagant and ridiculous gestures, works herself up to apparent frenzy, accompanied by foaming at the mouth, when uttering something, which is received as prophecy, she pierces the hog with the lance, and immediately distributes the carcase among those present: the ceremony, as usual, is closed by dancing and drinking.

These sacrifices are offered to the infernal deities, as well as to the souls of their ancestors, who they are taught to believe inhabit very large trees, rocks of uncommon appearance, or any natural object which, in point of magnitude or form, varies from the usual course. They are so fully persuaded of this, that they never pass any object of this description, without first asking the permission of its visionary inhabitant, and to this hour the custom prevails. When any person was dangerously ill, his friends offered up to their deities rice, wine, and flesh, which was then given to the sick person, and which they were of opinion would effect his cure, a custom even yet followed by some people. They have many other superstitions, as that of the patianac, a spirit or ideal being, whose employment or amusement consists in preventing, by certain means peculiar to itself, the delivery of a woman in labour. To counteract the malignity of this spirit, the husband, fastening the door, reduces himself to a state of complete nudity, lights a fire, and arming himself with his sword, continues to flourish it furiously, until the woman is delivered. The tigbalang is another object of which they stand in great awe. It is described as a phantom, which assumes a variety of uncouth and monstrous shapes, and interposes its authority, to prevent their performing the duties, prescribed by our religion.

These and other superstitions, formerly had extensive influence, and are still resorted to by impostors, who find their account in persuading those, who are silly enough to listen to them, that they are able to cure them of dangerous illness, or to recover any thing they may have lost, by having recourse to such absurdities; and so much do the love of life, and our own individual interests prevail, that although they believe these customs sinful, and although they do not entirely give credit to their efficacy, yet they put them in practice, because, they say, chance may be in their favour: this is a proof that as yet they are very superficial christians¹⁴. Indeed, all their religious impressions, seem rather the result of a slavish dread, than the effect of rational piety.

They practise no external adoration, and have no other form of address to their gods, than what has been mentioned. They do not believe, that the good will be rewarded, or the wicked punished, but they acknowledge the immortality of the souls of the deceased, and that they are capable of doing them mischief. They persuade themselves, that these retain all the natural wants incident to the mortal state, and accordingly, place on their tombs, clothes, arms, and food, and on the fourth day, when the funeral ceremony is performed, a vacant seat is left at the table for the deceased, whom they believe to be actually present, though not obvious to sight. To prove this, sand is strewed on the floor, on which the prints of the feet of the deceased are often found. This may be presumed, to be the pious trick of some of the friends, but it answers the purpose, of inducing a belief in the actual presence of the party; and in order to deprecate the injury he may do, offerings of eatables are made to him, and which ceremony, is perfectly conformable, to the cowardly and timorous nature of the Indians.