A Visit to the Philippine Islands

CHAPTER VII

MANNERS AND SUPERSTITIONS OF THE PEOPLE

Far more than the fair portion of domestic and social cares falls upon the Indian female, and she has far less than her becoming share of enjoyments. Barbarous practices are frequently associated with parturition. The Mabuting hilot, the good midwife, is called in. If the birth be delayed, witches are supposed to be the cause, and their dispersion is effected by the explosion of gunpowder from a bamboo cane close to the head of the sufferer. The new-born infant is laid on a mat or pillow and exposed to the air, to facilitate the escape of evil influences from the body, which is brought about by burning three wax tapers placed on the two cheeks and chin of the babe, often to its great peril. These practices are to some extent checked and controlled by the priests, who provide where they can for the baptism and registration of the infant.

The patriarchal custom of serving in the house of the father in order to obtain the hand and heart of the daughter, is by no means abolished in the Philippines; nor is the yet more intimate intercourse of plighted lovers, which is reported to be still in usage in the ruder parts of Wales, and with the same perilous consequences to the feebler sex. The domestication of the lover in the house of his intended father-in-law leads to the birth of great numbers of illegitimate children, to frequent violations of vows and promises, to domestic quarrels and much misery. The influence of the friars is generally employed for the protection of the frail one. They are opposed both by duty and interest to these irregularities, matrimonial fees being among the most productive contributions to their revenues.

I find one of the priests giving the following instructions to the Indians as to marriage: – “It is not right,” he says, “to marry heedlessly, nor to hurry the sacred ceremony as if it were to be got rid of as soon as possible. Let the parties consult the padre, who will learn if they are really disposed to marry. You Indians say the male naturally runs after the female and obtains her consent (an Indian proverb); but this is not decorous; the proper mode of courting is for the priest to say, ‘Will you be the spouse of – , according to the arrangements of our holy mother Church?’ This is first to be asked of the woman, and then an inquiry is to be made of the man whether he will have the woman, and the ancient and immodest usages of past times must then be abandoned.” In the same spirit is the common saying of the Indians, “Savangmatovir ang ihinahatol nang mañga padre” (The counsels of the padre are always right). And again – “There is no Christian road but through the Roman Catholic Church.”

F. de los Santos says there is no instance of a Tagála woman making advances in the way of marriage, nor of a father or mother looking out a bridegroom for their daughter; that it would be a great affront were any girl to seek the favour of the person whom she wished to be her mother-in-law in order to win the son. No woman was ever heard to say, “Manciganguin mo aco” (Make me thy daughter-in-law).

The same friar asserts that the Indians have learnt the meaning which the Europeans attach to “horns,” and that the corresponding Tagál word sungayan (horned animal) cannot be used indiscreetly without giving great offence. He is very angry with the nonsense (boberias and disparates) which he says the natives address to their children. A mother will call her babe father, and mother, and aunt, and even king and queen, sir and madam, with other extravagant and unbecoming outbreaks of affection, which he reproves as altogether blameworthy and intolerable.

Though there is some variety in the houses of the Indians, according to their opulence, they preserve a common character, having bamboo floors, nipa roofs, and wooden pillars to support them. A speculation was entered into near Manila to provide more comfortable domestic accommodation for the natives by introducing imported improvements; but the houses were unoccupied, and the adventure proved a losing one. I have seen handsome lamps suspended from the roofs, and pictures hung upon the walls, of some of the Indian dwellings; while among the mestizos many aspire to all the decorations of Spanish luxury, competing with the richest among the European settlers. But religious ornaments are never forgotten, such as images and pictures of the Virgin and her child, vessels for holy water and crucifixes.

The beds of the Indians are merely mats on which the whole family repose indiscriminately. Here they smoke their cigars, chew their betel, and fall asleep. The domestic utensils are “a mortar for grinding rice, bamboos for all purposes, cup and spoons of the cocoa-nut shell, pots and kettles, a knife called a goloc, a bench against the wall, a stool which serves for a table, a Chinese basin for oil, a clay lamp, some cotton wicks, torches of the resin-cane, an image of the Virgin, a crucifix, mats, a jar of betel leaves, some areca nuts and lime ready for use, and sometimes a flute or guitar.” – (Buzeta.)

The Indians have a very vague idea of distance. Tahanan and Bitañgan are the names given to places of rest between different localities. Instead of the Spanish word league, they say “taval,” which is the distance an ordinary burthen can be carried without stoppage.

The forty days’ labour which is exacted every year from the Indians is called atag or bayani. This is in addition to the tributo of a dollar and one-third; but exemption from the atag may be obtained by the payment of three dollars. The tribute is called bovis or buvis. “Buvis aco sa balañgay ni covan’ (I am tributary to such and such a balangay).

A curious illustration of the passion for gaming, so general among the Filipinos, is given by the statistical commission, in the report on Binondo. Among the not prohibited games is that called by the natives Panguingui. It is played with six packs of cards, and five or six persons make a party. This game is most popular among all classes. The authorities prohibit its being played during the hours of labour, but it is permitted from twelve to two P.M., and from sunset to ten P.M., on ordinary days, and there is no restriction on festival days. The commission determined to visit without notice the different tables where the game was played; they found on an average 200 tables occupied, but there were 39 ready for play unoccupied.

This did not include the tables in private houses, to which the commission had no access. It is to be presumed that these visits took place during the authorised hour of play, but this is not stated by the commission.

Though games of hazard are prohibited to the multitude, the great game of the lottery is monthly played for the profit of the government and the perdition of the people. Its existence and its temptations encourage that gambling passion which is one of the greatest plagues of the Filipinos. The newspapers are constantly occupied with long lists of persons condemned to heavy fines and imprisonments for indulging in what may be called the besetting sin of the Indians, from which, however, neither mestizos, Chinese nor Europeans are by any means free.

But the passion for play is most strikingly and universally exhibited in the cock-fights, so characteristic that I can scarcely avoid entering upon some details.

A writer on the Philippines, after showing the antiquity of cock-fighting, and tracing its history through most of the civilized nations of the world, thus concludes: – “In Spain there is a notable affection for cock-fights, and great is the care with which the birds are trained to the combat. In America this amusement is a dominant passion, and the Filipinos are not a whit behind the Americans. Nay, here the passion is a delirium, and no law can check the number or the duration of the fights, accompanied by slaughter of the combatants, which may be well called perfidious” (i. e. in violation of protecting regulations). “In other places they sharpen the spurs of the cocks. In the Philippines they are armed with razors, and chance more than skill decides the contest. Every day countless numbers perish, but the race is not diminished. There is hardly a locality which has not more cocks than human inhabitants. On the Puente Grande of Manila, at between four and five A.M., hundreds and hundreds of ‘the shrill clarions’ are heard on all sides, and from vast distances; it is a string of signals passed from mouth to mouth, from the port of Bangui, in North Ilocos, to Manog, the southernmost point of Albay. There are cocks in every house, at every corner, at the foot of every tree, along the quays and shores, on the prows of every coasting ship, and, as if the living were not enough, they are sculptured, they are painted and charcoaled (not artistically) on every wall for public admiration, and public admiration recognizes the portraiture, though the information is not placed there – as by the painter of old – to announce, ‘This is a cock.’”

The following is a translation of an advertisement from a Manila newspaper: – ”Principal Cock-fight of Tondo. – The subscriber informs the public that on all cock-fighting days a great crowd from all parts, nearly half of them Chinese, attend, so that on a single day there are from 90 to 100 combats, and this not only from the convenience of the place, which is made of tiles, but because the doubloons (onzas) which circulate there are honest doubloons (son de recibo). – Dalmacio Oligario.”

It is considered a discourtesy to touch an Indian’s game-cock, and permission is always asked to examine a favourite bird. He is the object of many a caress; he eats, crows, and sleeps in the arms of his master; and, whatever else may be forgotten, the cock is in continual remembrance. I have found him celebrated in verse in terms the most affectionate. A cock that has been frequently victorious is subjected to the most minute criticism, in order to discover by external marks what may serve to characterize his merits. The scales of his legs are counted, their form and distribution, the bent of the rings on the spurs, and whether the two spurs resemble each other; the shape of the toes and their nails, the number and colours of the wing-feathers (eleven being the favourite quantity); white eyes are preferred to chesnut; a short comb falling over the eye and beak is a recommendation. Cocks of different colours bear different names – white, puti; red, pula; white with black spots, talisain; red body and black tail and wings, bulic or taguiguin; black, casilien, or maitin; black and white, binabay; ash-colour, abuen; black and white, having black legs, tagaguin; and many others. The wild cock is called labuyo.

Of cock-fighting I translate Buzeta’s description: – “The Indians have an inveterate passion for the sport, which occupies the first place in their amusements. The cock is the first object of their care, their general companion, which accompanies them even to the church-door, and is fastened to a bamboo plug outside, when they enter for the service of the mass. For no money will they dispose of a favourite bird. Some possess as many as half-a-dozen of these inappreciable treasures, for whose service they seem principally to live.

“Every pueblo has its gallera, or amphitheatre, for the cock-fights, from which the government draws a considerable revenue. The galleras are large buildings constructed of palm-trunks, bamboo, and nipa leaves, consisting of a hall, lighted from windows in the roof. In the centre is a stage, raised about five feet high, surrounded by bamboo galleries, which are reached by the spectators, who pay according to the adjacency and convenience of the seats. The gallera is generally crowded. The Indian enters with his cock under his arm; he caresses the favourite, places him on the ground, lifts him up again, smooths his feathers, talks to him, blows his cigar-smoke over him, and, pressing him to his breast, tells him to fight bravely. The cock generally crows aloud in defiance and in pride. His rival appears, a sharpened spur, or rather two-edged knife, or razor, is fastened to the natural spur of the bird, and after being for some time presented to each other the sign of combat is given, which is carried on with extraordinary excitement, until an alguacil announces that the betting is closed. The announcement is followed by universal silence. The owners of the cocks withdraw at another signal, and the combatants contemplate each other, their feathers agitated and erect; they bend their necks, shake their heads, and spring upon one another; the fight continues until one is mortally wounded and falls. The conqueror springs upon him, and crows in token of victory; but it is not unusual for the wounded cock to rise and turn upon his victor. If the victor should fly (as is sometimes the case), he is condemned to ignominious death; his feathers are plucked, and he is suspended almost naked on the outside of the gallera. The wounds of the living bird are staunched by an infusion of tobacco leaves in cocoa-nut wine. He becomes from that hour a favourite to be betted on, and if disabled for future frays, he is carefully provided for by his master. There are cock-doctors and receiving-houses devoted to the healing of their wounds.

“In the neighbourhood of the gallera are stalls, where wines, sweetmeats, chocolate, and other refreshments, are sold, prepared by Indians and Chinese. A whole day is devoted to the combat, and even the charms of the siesta are forgotten, and the Indian often returns to his home after sunset a wretched and a ruined man.”

The Indians were sometimes desirous that we should witness the exhibition, and brought their favourite cocks to be admired; but I had little curiosity to witness such a display, picturesque as it was no doubt – more picturesque than humane.

Don Ildefonso de Aragon passes this severe judgment upon the sport: – “Perpetual idlers,” the Indians, “they go from cockpit to cockpit, those universities of every vice, which the owners think themselves privileged to keep constantly open and accessible; hence they come forth consummate masters of roguery, jugglery, frauds, ready for acts of violence in private and in public, in town and in country.”

Kite-flying (introduced by the Chinese, among whom it is an amusement both for young and old, and who have made their kites musical by day and illuminated by night) is popular in the Philippines, as are fire-balloons and other pyrotechnic displays.

Except on suitable occasions, the Indian is sober and economical, but he makes great efforts at display when desirous of honouring his guests. On two or three occasions we sat down to meals, which a gastronomer would scarcely have ventured to criticise; a variety of wines, health-drinking, and even speech-making, music and firing of guns, accompanying the festivity. Smoking never fails to form a part of the entertainment; pure cigars of various sizes, and paper cigarritos, being always at hand. St. Andrew’s day, kept in celebration of the delivery of the Philippines from piratical Chinese, is one of great rejoicing.

In religious ceremonies the Indian takes a busy part, and lends a very active co-operation. When they take place after sunset, crowds attend with burning tapers. Gun-firing, music and illuminations are the general accompaniments of the great fiestas. I have more than once mentioned the universality of the musical passion, which is easily trained to excellent performances. An Indian, we heard, was not selected to the band unless he could play for eight hours without cessation. The national music of Spain is generally studied, and, in honour to us, in some places they learnt our “God save the Queen!” We were not hypercritical upon the first attempts, but such tributes from a race, that only sought to do our sovereign, our country, and ourselves all honour, could not but greatly gratify us.

When at Guimbal (Iloilo), we were waited on at table wholly by Indian female children, prettily dressed; whose bright eyes expressed extreme curiosity, and whose anxiety to understand and to administer to every wish was very charming. They were much pleased to exhibit the various garments they wore of the piña cloth. I remarked one who went to the friar, and whispered in his ear, “But where are the golden garments of the general?” meaning me, and the padre had to explain to the children that “golden garments” were only worn on State occasions, which did not seem satisfactory, as the occasion of our arrival in the pueblo was one of unprecedented excitement and display. They crowded round me, however, and looked into my face, and expressed admiration at my long soft hair. Their associating finery with rank reminded me of a visit once paid me by a young Abyssinian prince, who was taken up the narrow staircase by some mistake of the servants, and who (his interpreter told me) afterwards said to him, “You told me I was to see a great man – had ever a great man so small a staircase?” At his next visit, he was conducted through the principal portals up the wide marble steps of the house in which I lived, and he expressed extreme satisfaction, and said, “Ah! this is as it should be.”

A few of the Indians reach the dignity of the priesthood, but they are generally asistentes to the friars. I have heard from the lips of Indian priests as pure Castilian as that spoken in Madrid.

“I have observed,” says Father Diaz, “that the word of an Indian is more to be trusted when he uses one of the ancient forms of speech, such as ‘totoo nang totoo’ (it is as true as truth, or, it is truly true), than when called on to take a solemn oath in the name of God or of the cross.” A youth always seeks to get the promise of his sweetheart made according to the old Tagál usage, and it is held as the best security of veracity in all the relations of life.

Many of the padres complain that, notwithstanding all the religious instruction given, the taint of idolatry still exists among the converted Indians. There is a sort of worship of ancestors which is seen in many forms. They attach to the word nono (forefather) the same spiritual meaning which the Chinese give to Kwei. These nonos are often addressed in prayer, in order to bring down blessings or to avert calamities. If an Indian gather a flower or fruit, he silently asks leave of the nono. Certain spots, woods and rivers, he never passes without an invocation to these departed genii. Pardon is asked for short-comings or actions of doubtful character. There is a disease called pamoao which is attributed to the influence of the nonos, to whom petitions and sacrifices are offered to obtain relief. These idolatries, says one of the friars, are so deeply rooted and so widely spread as to demand the utmost vigilance for their extirpation.

So, again, they have their native devil, in the shape of a little black old man, a wild horse, or monster. As a protection against this fiend, however, they apply to their rosary, which certainly affords evidence that he is an orthodox demon of whom the padres cannot fairly complain.

Witches and witchery are called in to discover thieves and to unbewitch bewitched persons; but scapularies and saints, especially St. Anthony of Padua, are auxiliaries in undoing the mischiefs menaced or done. The cauldrons of the weird sisters in Macbeth would find counterparts among the people of the Philippine Islands, but there must be a mingling of Christian texts and Catholic superstitions to complete the identity. One author says these incantations are used for the attainment of riches, beautiful wives, success in battle, escape from justice, and other objects of desire. Father Ortiz will have it that the secrets of these supernatural influences are treasured up in various manuscript works “which ought to be burned.” Their preservation and publication (if they exist) would be more serviceable, because more instructive, to mankind.

Indian women are seldom seen without some religious ornaments. They have rosaries of corals or pearl beads, medals of copper or gold, having figures of Our Lady of Mexico or Guadalupe. The scapulary is generally found hanging by the rosary. Many of the Indians are associated in the Cofradias, whose different emblems they preserve with great veneration; such as St. Augustine’s string, St. Francis’ cord, St. Thomas’s belt; but they also hang upon their children’s necks crocodiles’ teeth as a preservative against disease.

The ancient Indian name for God was Bathala, to whom they attributed the creation of the world. Remnants of the old idolatry remain among the people, and the names of some of the idols are preserved. A few phrases are still retained, especially in the remoter parts, as, for example, “Magpabathala ca” (Let the will of Bathala be done), and the priests have been generally willing to recognize the name as not objectionable in substitution for Dios. The Tagál word adopted for idolatry is Pagaanito, but to the worship of images they give the term Anito. I find among the records reference to an idol called Lacambui, probably the god of eating, as the Spaniards call him Abogado de la Garganta (the throat-advocate). The idol Lacanpate was the god of the harvest, and was equally male and female; “an hermaphrodite devil,” he is called by one of the friars. Linga was the god who cured diseases. Lachan bacor protected the growing crops. Aman Sinaya was the fisherman’s god, and was appealed to when the nets were cast. Ama ni Caable was the protector of huntsmen. An ill-famed idol named Tumano was believed to wander about at night among human habitations; the Indians threw ashes upon him, and calling out, “Iri, iri,” he fled, being “a cowardly devil.” Mancucutor was the patron of a particular class of Indians, but the traditions are very obscure.