READINGS IN PHILIPPINE HISTORY

initiative that was approved by Domingo de Salazar,

CUSTOMS OF THE TAGALOGS BY JUAN DE the first Bishop of the See of Manila (1512–1594)
PLASENCIA
Contextual Analysis
JUAN DE PLASENCIA, OFM
●​ The document was written in the year 1589 during
●​ Fray Juan was born to the illustrious family of the the Spanish Colonial Period. After receiving the
Portocarreros in Plasencia in the region of Lordship’s letter, Plasencia wished to reply
Extremadura, Spain in the early 16th century. immediately; but he postponed his answer in order
that he might first thoroughly inform himself in
●​ He is believed to have arrived in the Philippines in regard to People’s request, and to avoid discussing
1578, after a stopover in Mexico. As soon as he the conflicting reports of the Indians. Therefore, he
arrived, he joined forces with another missionary, collected Indians from the pool of old men, those of
Fray Diego de Oropesa, and they both started most capacity; and from them he has obtained the
preaching around Laguna de Bay and Tayabas, simple truth, after weeding out much foolishness, in
Quezon, in Quezon Province, where he founded regard to their government, administration of justice,
several towns inheritance, slaves, and dowries.

●​ During the following years they are also credited ●​ Customs of the Tagalogs is a part (either chapters or
with the foundation of a large number of towns in the subsections) of longer monographs written by the
provinces of Bulacan, Laguna and Rizal, such as: chroniclers of the Spanish expeditions to the
Philippines during the early 16th and 17th centuries.
1.​ Tayabas, They appeared initially in Blair and Robertson’s 55
2.​ Caliraya, volumes, The Philippine Islands (1903) and in the
3.​ Lucban, Philippine Journal of Sciences (1958)
4.​ Mahjayjay,
5.​ Nagcarlan, Content Analysis
6.​ Lilio (Liliw),
7.​ Pila, Social Class and Hierarchy
8.​ Santa Cruz,
9.​ Lumban, ●​ The Maginoo were the ruling class, the educated
10.​ Pangil, class, the royal class, and the privileged class. It was
11.​ Siniloan, from this class that Datu would come from. The Datu
12.​ Morong, is the leader of the community called a barangay.
13.​ Antipolo, He is the chieftain somewhat synonymous to a
14.​ Taytay, Monarch, Rajah, Sultan, or King
15.​ Meycauayan
●​ It is unknown if the Datu position was hereditary
●​ As a friar, Juan de Plasencia lived up to his pledge, such as following the lineage of the eldest child
leading a lifestyle devoid of any luxury and in especially the eldest son of the Datu, or if the
constant contact with the people he was trying to Maginoo class (who were likely all related to one
convert to Christianity. another) elected a Datu. The practice may have
varied throughout the Philippines. We have to
●​ He was also known to be a defender of the native remember that lowland Filipinos arrived on sailboats
population, looking after the poor, ill, or neglected, called balangays.
and standing up for their rights on numerous
occasions ●​ These early groups would settle near the shorelines
or river banks, and their new found community
●​ He was also very keen on creating primary schools, would be called a barangay (similar to the word
and requested official sanction for the creation of balangay). The size of a barangay can vary, but
educational centers where "Filipinos could not only usually somewhere between 50 to 100 families, or 30
learn Christian doctrine, but also reading and writing, to 100 houses, or 100 to 500 persons.
and some arts and crafts, so they would become after,
not only good Christians but also useful citizens", an
●​ These migrations were likely led by the Maginoo ●​ The vulgar name meant that these alipins were so
class who wanted to found a new barangay for vulnerable that it was like their genitals were
themselves exposed. In modern terms we might say they "had
their pants down", though bulislis really means,
●​ The freeman class known as the Timawa probably "lifted skirt"
made up the bulk of the barangay community. They
were free. They could acquire property, acquire any ●​ The only people lower than the bulislis were slaves
job they want, pick their own wives, and acquire an who were brought from other communities or who
Alipin. They were however expected to pay taxes, were captured in war. They were considered
and support the Maginoo class. They are the only non-persons until they were accepted into the
class to pay taxes, and hence their importance in the community. Once accepted, they had the same rights
community as other alipins

●​ The Maharlika had all the rights of the Timawa, but ●​ Datu - chief, captain of wars; they govern, is obeyed,
they are specifically the warrior class. They were and reverenced in their lands
well respected if not revered by the barangay. Unlike
the Timawa, they were not expected to pay taxes. ●​ Maharlika - free-born; they do not pay taxes
They would provide protection to the barangay, and
were responsible for providing and preparing the ●​ Aliping Namamahay they live in their own houses;
weapons at their own expense. A Maharlika could they are the lords of their own property
change their allegiance to another barangay by
marrying into it or by simply moving to it. This ●​ Aliping Saguiguilid they serve their master in his
however required paying a certain amount to his house and his cultivated lands and can be sold
Datu. A feast would be given in his honor when
leaving the barangay Marriages with Castes

●​ The Alipin had the least rights. They are not exactly ●​ Maharlica (man) + Maharlica (woman) = Maharlica
slaves in the traditional sense, but they were Maharlica (man) + Slave = Free Child If a Maharlica
indentured servants. Basically they served their had a child on his slave, the children and their mother
master who belonged to one of the classes above will be free.
them. But it does not mean that they did all the work
in the barangay. The Timawa were probably expected ●​ Maharlica + Other slave woman = half free half
to do most of the work in the barangay, and the slave- The maharlica was compelled to give the
Alipin was likely his or her servant at home such as master half of a gold tale because of the risk of death
doing house chores and cooking, or aided the and inability to do work while pregnant. If the father
Timawa with their duties at work wouldn’t recognize the child as his own, he will be a
wholly slave.
●​ There are two type of Alipin. Aliping Namamahay
was a servant that lived in their own little house on ●​ Maharlica (woman) + Slave = free child - If a woman
the property of their master, and Aliping Sagigilid had a child with her slave, they would be all free
was a servant that lived around the house of their provided that he were not her husband
master. An Alipin can actually become free, and
become a Timawa provided he or she fulfilled the ●​ Maharlica + Aliping Namamahay/Aliping
services of their master, this process is known as Saguiguilid = division of children First, third, and
Tinimawa. The Alipin did not likely make any fifth belonged to the Father, second, fourth, and sixth
money for their services, and hence did not pay taxes belonged to the Mother regardless of the gender

●​ The people who bore the greatest stigma in society ●​ If the Father was free, all of his child who belonged
were the alipins who were indebted to other alipins. to him was free, if he was a slave, all of those who
A gigilid of an aliping namamahay was called a belonged to him were slaves, same applied to the
bulisik, which meant vile and contemptible. Even Mother. If their children resulted an odd number, the
lower was the bulislis who was a gigilid indebted to odd one was half free and half slave
another gigilid.
 Debts and Loans serpent, which was believed to be the devil, or at least his
substance. This office was general throughout the land.
●​ There are ways to pay debts. This was done in the
following way: MANYISALAT - the same as manggagaway. These priests
had the power of applying such remedies to lovers that they
1.​ Half the cultivated lands and all their would abandon and despise their own wives, and in fact
produce belonged to the master. could prevent them from having intercourse with the latter. If
the woman, constrained by these means, were abandoned, it
2.​ If the father should by chance pay his debt, would bring sickness upon her; and on account of the
the master then claimed that he had fed and desertion, she would discharge blood and matter. This office
clothed his children, and should be paid was also general throughout the land.
therefore.
MANCOCOLAM - whose duty was to emit fire from
3.​ If the culprit had some relative or friend who himself at night, once or often each month. These fire could
paid for him, he was obliged to render the not be extinguished; nor could it be emitted except as the
latter half his service until he was paid—not, priest wallowed in the ordure, filth which falls from the
however, service within the house as aliping house, and he who lived in the house where the priest was
sa guiguilir, but living independently, as wallowing in order to emit this fire from himself, fell ill and
aliping namamahay died. This office was general.
Religious Belief
HOCLOBAN - of greater efficacy than the
According to the document, the Tagalogs worship many MANGAGAUAY. Without the use of medicine, and by
Gods and Goddesses, this includes: simply saluting or raising the hand, they killed whom they
chose. But if they desired to heal those whom they had made
1.​ Bathala, supreme being; ill by their charms, they did so by using other charms.
2.​ Idayanale, God of agriculture
3.​ Sidarapa, God of death; SILAGAN - whose office it was if they saw anyone clothed
4.​ Agni, God of fire; in white, to tear out its liver and eat it, thus causing his death
5.​ Barangaw, God of rainbow
6.​ Mandarangan, God of war MAGTATANGAL - His purpose was to show himself at
7.​ Lalahon, God of harvest night to many persons, without his head or entrails. In such
8.​ Siginarugan, God of hell. wise the devil walked about carrying, or pretended to carry,
his head to different places: and, in the morning, returned it
Also, they believe in sacred animals etc. to his body remaining, as before, alive.

Superstitious Beliefs OSUANG - equivalent to SORCERER they say that they

have seen him fly, and that he murdered men and ate their
The Tagalogs believe in Aswang, Dwende, Kapre, Tikbalang, flesh. This was among the Visayas Islands.
Patyanak/Tiyanak. They also believe in magical power of
amulets and charms such as anting anting, kulam and gayuma MANGAGAYOMA - They made charms for lovers out of
or love potion. herbs, stones, and wood which would infuse the heart with
love. Thus did they deceive the people, although sometimes,
Distinctions made among the priests of the devil: through the intervention of the devil, they gained their ends.

CATOLONAN - either a man or a woman. This office was SONAT - equivalent to PREACHER. It was his office to help
an honorable one among the natives, and was held ordinarily one to die, at which time he predicted the salvation or
by the people of rank, this rule being general in all the condemnation of the soul. It was not lawful for the functions
islands. of this office to be fulfilled by others other than the people of
high standing, on account of the esteem in which it was held.
MANGAGAUAY - wishes who deceived by pretending to
heal the sick. These priests even induced maladies by their PANGATAHOJAN - was a soothsayer, and predicted the
charms, which in proportion to the strength and efficacy of future. This office was general in all islands
the witchcraft, are capable of causing death. In this way, if
they wished to kill at one they did so, or they could BAYOGUIN - signified a COTQUEAN a man whose nature
prolonged life for a year by binding to the waist a live inclined toward that of a woman
 Economic Life Summary

●​ Agriculture in the plain lands: planting of rice, Given the plethora of biases and to a great extent, inaccurate
corn, banana, coconut, sugar canes and other kinds of judgments and pretensions of the author, the text was clearly
vegetables and fruits. not written for local consumption, but for Western readers.
●​ Hunting in high lands. Customs of the Tagalogs, just like any other colonial texts
●​ Fishing in the riverbanks and the seas. written during the Spanish colonial period, was intentionally
●​ Shipbuilding, weaving, poultry, mining, and made to provide an exoticized description of the Tagalog
lumbering. natives, clearly fed by politics and propaganda and operated
●​ Domestic trade with the different barangays with the Western-outsider's gaze, that would be appealing to
through a boat them. Nevertheless, the document is very important because
it has continued to serve as the basis for historical
Language and System of Writing reconstructions of the Tagalog society

Major languages: Tagalog, Ilocano, Pangasinan,

Kapangpangan, Sugbuhanon, Hiligaynon, Magindanaw and
Samarnon these languages originated from the
Malayo-Polynesian language

System of writing: the alphabets consisted of 3 vowels and

14 consonants called Baybayin. They used tap of trees as ink
and pointed stick as pencil. They wrote on large plant leaves,
bark of a tree or bamboo tubes. on these languages originated
from the Malayo-Polynesian language

Results of Historical Analysis

There are at least three major discursive issues that can be

extracted from the document, Customs of the Tagalogs
written by Juan de Plasencia in 1589:

●​ The issue of authorship

●​ The discourse of power in colonial writing
●​ The logic of binarism or the Occident-Other
dichotomy

The original work itself is a product of observations and

judgments. Therefore, it is probable that Juan de Plasencia’s
work might contain partiality in presenting his observations
and judgments. Nonetheless, based on the accounts, we can
imply the following truthful statements:

●​ Pre-conquest society were not swept by the advent of

the Spanish regime ·
●​ Many of the 16th century beliefs and practices are
still present today. ·
●​ It affirms that during the pre-Hispanic period,
Filipinos already had a government, as well as a
systematic set of beliefs and practices. ·
●​ Some of our perceptions on Filipino beliefs and
practices are somehow no different from Juan de
Plasencia's point of view.