# The Philippine Islands, 1493-1803/Volume 5/Relacion de las Yslas Filipinas

RELATION OF THE FILIPINAS ISLANDS BY MIGUEL DE LOARCA
A treatise on the Philipinas islands, in which an account is given of all the islands and peoples reduced to the obedience of his royal Majesty, King Don Phelippe, our sovereign, and of the settlements that the Spaniards have made there; together with an account of the form of government among both the paniards and the natives, and of some customs of the Indians and Moros of these islands.
Although the chief settlement of the Spaniards in these islands is the city of Manila, and the island of Luçon, wherein it is situated, is the finest and richest of all the islands discovered (on which account we should discuss and begin to write about it first), yet, since the island of Çubu was the first to be settled, and served as the starting-point for the conquest of all the others; and, too, because your Lordship has allowed me so short a time in which to write this relation; and because I know them better, I shall commence with the island of Cubu and those adjacent to it, the Pintados. Thus I may afterward speak more at length on matters pertaining to this island of Luçon and its neighboring islands—where, because the natives are Moros, they differ somewhat from the former in customs, mode of life, and language.
​It cannot be denied that the men who have come to this country have lacked the desire for investigation, since neither ecclesiastics nor laymen have undertaken to relate what occurred in this land at the time of its conquest; and, although it is said that father Fray Alonso de Buyça has written a large volume in Mexico on this subject, I doubt the assertion, because I have seen his letters which came last year, in this ship "Sanct Martin." In these letters he asked for exact information about events in this region of sixteen years ago, because he mistrusted the accounts which have been sent to him from here; he also requested any one of the settlers of this land, who should write, to give a faithful account of all things for times to come. At present, it will be difficult to arrange such information, and much time will be needed therefor. In view of this and the short time before me, I shall not treat of that particular subject; but I shall fulfil what his Majesty has ordered from your Lordship by his royal decree; and I shall also add a description of some customs of the natives, in order that, since they are his Majesty's vassals, he may know of the barbarous life from which he has delivered these natives, and of the civilized manner in which they now live under his gracious sway.
CHAPTER FIRST
Of the island of Çubu, and of the other islands under its jurisdiction.
Island of Çubu. The island of Çubu, the first to be settled by Miguel Lopez de Legazpi, has a circuit of nearly a hundred leagues and a length of about fifty leagues, for it is very narrow. At the two extremities it is, at the widest place, about twenty leagues wide. One extremity, the one lying toward the north, is called Burula. The other extremity, which we call Las Cabeças and the natives Sanbuan, lies at the south; for, as is inferred, this island runs nearly north and south. One cannot sail very close to the island; because all along the coast where the town of Çubu is situated are to be found bays that curve in different directions. On the other and western side of the island the land lies almost northeast and southwest. The entire island contains about three thousand five hundred Indians, living in different, and for the most part small, villages. Here I shall mention only the principal ones, for the others are small, numbering only from eight to ten houses.
Jaro. Jaro is under the charge of an encomendero who also holds an encomienda elsewhere; the village is inhabited by five hundred Indians.
Daraguete. Daraguete is also an encomienda, with two hundred Indians.
Peñol. El Peñol is also an encomienda, with two hundred Indians.
Jaro. Jaro is likewise an encomienda, with two hundred Indians.
​Temanduc. Temanduque is also an encomienda, with five hundred Indians.
Temanduc. In the same province of Temanduque another encomendero has seventy Indians; and it is also an encomienda.
Barile. The village of Barile is another encomienda; it is inhabited by four hundred natives. It is also an encomienda.
Burugan. The village of Burugan has about seventy Indians. It is also an encomienda.
Candaya. The province of Candaya has three hundred and fifty Indians, belonging to two encomenderos. It is also an encomienda.
No Spaniards are to be found in any of the principal encomiendas, in all this province, although fourteen of them possess holdings therein. These Spaniards, because they were inhabitants of the town of Çubu, received each two or three small villages, together with service from the Indians, fowls, and other means of maintenance; for the principal encomiendas were distant from them thirty or forty leagues, more or less. On the other side of the above-mentioned native communities, at about two arquebus-shots from the Spanish town of Ssantisimo Nombre de Jesus (thus called because an image of the child Jesus, of the time of Magallanes, had been found there, and was held in great reverence by the Indians), is a village of the natives belonging to the royal crown, with about eight hundred Indians. The commander Miguel Lopez de Legazpi exempted this community from paying tribute; for they had always taken sides with the Spaniards, and had helped them to conquer some of the other islands.
Observations on the island of Çubu. In this village ​live thirty Spaniards, and as many encomenderos. Counting both citizens and soldiers, fifty or sixty Spaniards ordinarily reside there.
Alcalde-mayor in Çubu. The governors of these islands have always appointed an alcalde-mayor, at a salary of three hundred pesos taken from the fines forfeited to the royal treasury; and the royal treasury not being sufficient, the alcalde-mayor has not, as yet, appointed any deputy. There are six regidors, who, up to the present time, have been elected annually. The past governors appointed also an alguazil-mayor, whom they can remove and replace at their pleasure. There is no remuneration for this last office; and it is therefore given to an encomendero, who is generally one of the leading citizens. There are also two alcaldes-in-ordinary, and one notary for the cabildo and the public. If all these officials were not also encomenderos, they would be unable to support themselves; for the town possesses no commerce which comes within their reach. The town has the best port of these islands, and it was for this reason that Miguel Lopez de Legazpi founded a settlement there. It was he who founded the above-mentioned town, in the year of sixty-four. Perhaps the traffic with Maluco may prove of advantage to the town, for there is no other place in its vicinity with which any commerce could be carried on. Its neighborhood is poor, and all the vast district round about lacks gold mines or gold-placers, except in the island of Mindanao—and that but little—as will be described later. The island of Çubu produces a small quantity of rice, borona, and millet and little or no cotton; for the cloth which the natives use for their garments is made from a kind of banana. From this they make a sort of ​cloth resembling colored calico, which the natives call medriñaque. In these islands great value is set upon the land which can produce rice and cotton, because cotton and cloth find a good market in Nueva España. The condition of the people will be described when I shall speak of all the Pintados in general, for they all are very similar. All are provided with fowls, swine, a few goats, beans, and a kind of root resembling the potatoes of Sancto Domingo, called by the natives camotes. After rice, fish is the main article of maintenance in this and other islands, for it abounds in all of them, and is of excellent quality in this island of Çubu. Although deer have been found in all the islands discovered hereabout, there are none here; and if any should be brought hither from elsewhere they would immediately die.
Island of Matan. To the south of the settlement of Çubu, about two arquebus-shots from it, lies the island of Matan where Magallanes was killed; it forms the port of Çubu. The island is about four leagues in circumference, and half a league wide; it has a population of about three hundred Indians, scattered through four or five small villages, all of which are under the jurisdiction of the town of Çubu.
Island of Vohol. On the other side of the island of Matan, and farther south, about eight leagues from the settlement of Çubu, lies the island of Vohol, which is an encomienda with two thousand Indians. The natives of this island are closely related to the people of Çebu and are almost one and the same people. Those inhabiting the coast regions are mainly fishermen. They are excellent oarsmen; and, before the arrival of the Spaniards, they were ​accustomed to cruise about in their vessels on marauding expeditions. They are also traders. There was once a large town in this island [Bohol], which, shortly before the Spaniards came hither, was plundered by the people of Maluco, and the majority of its inhabitants were dispersed throughout the other islands, where they now dwell. The settlements inland among the mountains are small and poor, and are not yet wholly under subjection. In this island, as well as in the many nearby uninhabited islets—these latter abounding also in fish—there is great abundance of game, both deer and boars. The island is about forty leagues in circumference, and eight or ten leagues wide.
Island of Negros. West of the island of Çubu lies another island, called by the Spaniards Negros, because its mountain districts are inhabited by some blacks. The Indians have given it various names, such as Nayon, Mamaylan, and others, all taken from the names of villages in different parts of the island. It contains some six or seven thousand Indians; but the number of blacks has not been ascertained, because of their hostility. The side of the island facing Çubu is sparsely populated; for it has only one settlement worthy the name, which is situated on the river Tanay, and half of the Indians on that river are natives of Bohol. The southern side, facing the island of Panay and the town of Arevalo, is thickly settled; for it contains the rivers Ylo, Ynabagan, Bago, Carobcop, and Tecgaguan—all fertile districts, rich in foods, such as rice, swine, and fowls; and abounding in medriñaque, although there is no cotton. The coast facing Çubu lies about two and one-half leagues from that island, and on the side ​facing the island of Panay and the town of Arevalo there is a like distance; so that two straits are made with these islands of Zubu and Panay respectively. The side toward Çubu has three encomenderos; and that toward Panay and the town of Arevalo has eight. All other encomenderos hold encomiendas in other parts of the island. This island is about ninety leagues in circumference, and about twelve or thirteen leagues wide. None of its villages belong to his Majesty.
Island of Fuegos. Near the straits formed by Negros Island and that of Çubu, there is an island which we call the island of Fuegos. It has a circuit of ten leagues, and a population of nearly two hundred Indians, and is a part of an encomienda. This island produces a great quantity of wax.
Island of Camotes. East of the island of Çubu are two small islets, each about five leagues in circumference. They are called the islets of Camotes. The two are inhabited by about three hundred Indians, and are under the jurisdiction of the city of Çubu. The people are poor, although they possess some wax and a great quantity of fish. The villages are small, consisting of only seven or eight houses each. These islets are about three leagues from the island of Çubu, and seven from the city of that name.
Island of Baybay. About three leagues farther east lies the island of Baybay, or Leyte, as it is also called. It is a large and well-provisioned island, although the people dress in medriñaque. Leyte is thickly settled; it may have a population of fourteen or fifteen thousand Indians, ten thousand of whom pay tribute because that has been a people hard to conquer. There are twelve encomenderos; but his ​Majesty owns none of the Indians. This island is about eighty leagues in circumference, and fifteen or sixteen wide. Its principal settlements and rivers are Vaybay, Yodmuc, Leyte, Cavigava, Barugo, Maraguincay, Palos, Abuyo, Dulaque, Longos, Bito, Cabalian, Calamocan, and Tugud. This island possesses neither mines nor gold-placers; the only cloth it produces is medriñaque, which, as I have said before, resembles calico, and is made from a kind of wild banana.
Island of Panaon. Between this island and that of Mindanao, which lies north and south, is the island of Panaon. It is about eight leagues in circumference, and three leagues wide. The population is poor, and numbers only about one hundred men, who belong to one encomendero.
Island of Siargao. Twelve leagues from the island of Panaon, and next to the island of Mindanao, is the island of Siargao, which is about fifteen leagues in circumference and six leagues wide. It may have about four hundred inhabitants, and its villages are built around rough and dangerous estuaries. There is only one encomendero. The people are poor because of their indolence; for although there are numerous small islets near this island, which contain many gold-placers, they do not work them. They give as a reason that, if the corsairs should discover that they were working these mines, they would come hither to take them captive; but even now, when no one can molest them, they do not work the mines, and hence we may infer that their poverty is mainly due to sloth.
Island of Maçagua. West of the island of Baybay is a small island called Maçagua, about which father ​Fray Andres de Urbaneta related so many wonders. It is four leagues in circumference, and one league wide; it has about sixty inhabitants, as well as an encomendero. The people are poor and wretched, possessing nothing but salt and fish.
Island of Maripipe. At the other side, northeast from the island of Baybay, lies the island called Maripipe. It is a very mountainous island, and by reason of its great roughness it is barren. It is about seven leagues in circumference and two and one-half leagues wide. It has a population of about one hundred Indians.
Island of Limancaguayan. Nearer the strait and cape of Espiritu Santo, and about three leagues from Maripipe, is another island, called Limancaguayan. Like Maripipe it has a circumference of about seven leagues, and a population of one hundred. This island produces rice and medriñaque. These two islands belong to one encomendero, together with the island of Fuegos, which we mentioned above.
Island of Masbate. Farther to the north-northeast of this island of Leyte lies the island of Masbate, which is about thirty leagues in circumference, and six leagues wide. It has about five hundred Indians, who belong to one encomendero. It has also gold mines from which much gold was dug, for the natives of Camarines went thither to work them; but they have left the place on account of the Spaniards, and therefore the mines are not worked. The island of Leyte is considered the centre of all the islands mentioned above, because they all lie in its neighborhood.
Island of Bantayan. About two leagues north of the island of Çubu lies the island of Bantayan. It is about eight leagues in circumference and two leagues ​wide, and has a population of about one thousand Indians; this and the above-mentioned island of Vohol are under the charge of one encomendero. Its inhabitants are well-disposed. They have large fisheries, for there are many shoals near the island. There is also a pearl-fishery, although a very small one. The land produces millet and borona, but no rice, for all the island has poor soil notwithstanding that it is level. Some of the natives of this island cultivate land on the island of Çubu, which, as I have said, is two leagues away. The island abounds in excellent palm-trees—a growth common to all the Pintados islands, for all of them abound in palms.
Island of Caput. Capul is the name of the island forming a strait with the island of Luçon. Through this strait pass all the ships which come from España. Capul is about twelve leagues in circumference and four leagues wide. It has about five hundred Indians, and belongs to one encomendero. Its inhabitants are poor and have rice and medriñaque.
Island of Viri. Still nearer the cape of Espiritu Santo, and in the strait itself, lies the island of Viri. It is about five leagues in circumference and two leagues wide. It has a population of about one hundred. This island and that of Maçagua are under one encomendero.
Island of Ybabao. Southeast of the island of Baybay, lies the island of Ybabao, or as it is also called, the island of Candaya [also Tandaya]. It is about one hundred and ten leagues in circumference. No one has yet gone through the land, and therefore its width is not known. They say that its population is as large as that of the island of Baybay, and that it is a fertile and well-provisioned island. The people ​seen by the Spaniards will number about five thousand Indians, who are scattered through the following villages:
The village of Daguisan. The river of Ylaga. The river of Yba. The river of Basey. The villages of Hubun. The villages of Balingigua. The villages of Guiguan. The river of Sicavalo. The river of Bolongan. The river of Sibato. The village of Tinagun. The River of Calviga. The estuaries of Ulaya. The river of Paguntan. The river of Napundan. The river of Bolo. The river of Pono. The river of Gamay. The villages of Panpan. The river of Catubi. The river of Volonto. The river of Yuatan. The river of Pagaguahan. The village of Baranas. The village of Arasan.
Islands of Bantac. Close to the island of Ybabao, on its eastern side and in the gulf of Nueva España [i.e., Pacific Ocean], are to be found two islands, called Bantac. They are thinly populated, and according to what the Indians say, no one has yet set foot on them.
​Verde Island. On this same side, opposite the town of Guiguan on the gulf side, lies Verde Island. It is about eight leagues in circumference, and four leagues wide. It contains about one hundred and fifty Indians.
Island of Canaguan. On the western side, opposite the river of Tinahon, lies the island of Canaguan, which is about four leagues in circumference and one league wide. It contains about one hundred men.
Island of Caguayan. The island of Caguayan lies very close to the western side of the island of Ybabao, and is three leagues in circumference and one league wide. Its population numbers two hundred men.
Island of Batac. The island of Batac, which is near this place, contains one hundred men. All these islands which have been mentioned are under the charge of the encomenderos of Çubu, and under the jurisdiction of the city by the same name; so that, counting each island by itself, and that part of the island of Mindanao which has been explored, the jurisdiction of the city of Çubu extends over a circuit of six hundred and sixty-seven leagues.
Island of Mindanao. Of all the islands discovered up to the present time, Mindanao is supposed to be the largest, although but few of its inhabitants are friendly—almost none, in fact—and those dwell along the coast. The Spaniards have explored only about one hundred and fifty leagues of this island, namely, from the river of Catel to the principal river, which is called Mindanao. From the city of Çubu one has to sail southeast to reach the nearest point of Mindanao, which is called Dapitan. Dapitan has a port, and lies in the middle of the discovered section of the island. Once this section was thickly ​populated, but now there are only a few inhabitants left. It produces rice and gold, for there are gold-placers and mines all over the island; but the gold is found in so small a quantity that it can hardly be detected. From Dapitan to the point of Cinnamon there are more than thirty rivers whose banks are settled.
Observations on the Island of Mindanao. But those who live along the shore are very few, and are called Lutaos—a name applied to a tribe of people in this land, whose only means of sustenance is derived from fishing; and who take their wives, dogs, cats, and all their possessions in their boats. The fish that they catch they trade with the people of the mountains.
Tree-dwellings of the mountaineers of Mindanao. The mountaineers of this island build their houses in certain trees, so large that in each one a house is built which can contain forty or fifty married men and their families; the tree serves as a fortress against the enemy. As far as seen this region abounds in wax. The land is very rough and mountainous, and the inhabitants dress in medriñaque cloth.
Forty leagues from Dapitan, on the side facing Maluco, is Cavite Point, where there is abundance of cinnamon; this is the district which extends toward Maluco.
Island of Taguima. Not far from this Cinnamon Point, lies the island of Taguima, which is about fourteen leagues in circumference, and four leagues wide. It has a population of about five hundred Indians, with two encomenderos. In all parts of Mindanao are found a great many civet-cats. The Portuguese ships, on their way from Malaca to Maluco for cloves, pass by this island, and formerly did much ​harm to the natives, often committing acts of treachery while making that passage. Civet-cats are found in all parts of the island of Mindanao; but the people are poorly supplied with food and clothing.
Island of Soloc. Twenty leagues from this Cinnamon Point lies the island of Soloc. Its inhabitants are Moros from Burney. It was discovered at the same time as was the river of Burney. The island is about twenty-four leagues in circumference, and is said to have somewhat more than one thousand inhabitants. It is said to have elephants and a fine pearl-fishery. It belongs to one of the encomenderos of Çubu, and is within the jurisdiction of that city.
Island of Mindanao, continued. All the region northeast of Dapitan, as far as the river of Butuan, is under one encomendero, except the villages of Gonpot and Cagayan. These two villages, on account of their production of cinnamon, are under his Majesty, although their population is small, not exceeding two hundred men. The same encomendero has charge also of the district between Dapitan and almost to the Cinnamon Point, so that his encomienda in this island of Mindanao is of nearly sixty leagues' extent; he is also encomendero of the above-mentioned island of Soloc, and holds another encomienda in the island of Çubu. With all this, he is poor [and dying of hunger: crossed out in original MS.], and cannot help laying hands on all the discovered land of Mindanao.
Rivers: Paniguian, Ydac, Matanda, Ytanda, Tago, Ono, Beslin—all of which have about three thousand men, for the most part hostile. Around the river Butuan, which belongs to Guido de la Veçaris, dwell about six hundred Indians who are in this ​island. Farther on are to be found the rivers Surigao, Parasao and others, all poor regions notwithstanding their gold-placers. The same may be said of the rivers Paniguian, Ydac, Matanda, Ytanda, Tago, Ono, and Beslin—all of which have a population of about three thousand, mostly hostile.
Two attempts have been made to explore the chief river of Mindanao—the most important of the island, and from which the island of Mindanao derives its name—but with little result, for our people have been able to discover only six or seven villages. Of these villages the principal one is where the petty king lives; others are Tanpacan, Boayen, and Valet, with others, which, according to what has been seen, have a population of a little more than three thousand, although it is reported that there are many more than that number.
Island of Camaniguin. Opposite Butuan River, in the direction of Çubu, and between Vohol and the island of Mindanao, lies the island of Camaniguin. It is about ten leagues in circumference, and has a population of about one hundred Indians. This island is two leagues from Mindanao. It is a craggy and mountainous island. It produces some wax, and la gente della por la mayor parte anda sienpre muy city of Çubu.
CHAPTER SECOND
Of the island of Panay and of the district under its jurisdiction
Island of Panay. Twelve leagues from the nearest point of Çubu, and two and one-half leagues from Negros Island, lies the island of Panay, the most fertile and well-provisioned of all the islands discovered, except the island of Luçon; for it is exceedingly fertile, and abounds in rice, swine, fowls, wax, and honey; it produces also a great quantity of cotton and medriñaque. Its villages stand very close together, and the people are peaceful and open to conversion. The land is healthful and well-provisioned, so that the Spaniards who are stricken with sickness in other islands go thither to recover their health. The natives are healthy and clean; and although the island of Çubu is also healthful and has a good climate, most of its inhabitants are always afflicted with the itch and buboes. In the island of Panay the natives declare that no one of them had ever been afflicted with buboes until the people from Bohol—who, as we said above, abandoned Bohol on account of the people of Maluco—came to settle in Panay, and gave the disease to some of the natives. For these reasons the governor, Don Gonçalo Ronquillo, founded the town of Arevalo, on the south side of this island; for the island runs almost north and south, and on that side live the majority of the people, and the villages are near this town, and the land here is more fertile. In this town dwell fifteen encomenderos, who have ​among them about twenty thousand Indians, all pacified and paying tribute. Since the town is situated on the side nearest Negros Island, its nearest neighbor, the above-mentioned governor placed under its jurisdiction the rivers Ylo, Ynabagan, Bago, Carobcop and Tecgaguan—which, as has been said before, constitute the best district of Negros Island. For all these reasons, people flocked thither to build their houses; and the place has become the best-provisioned district in all the islands. This island of Panay provides the city of Manila and other places with a large quantity of rice and meat.
Alcalde-mayor of Arevalo, with a salary of 300 pesos. The city of this island has one alcalde-mayor, four regidors, one alguazil-mayor, two alcaldes-in-ordinary, and one notary for the public and for the cabildo. The regidors are elected for life, and the alguazil-mayor remains in office as long as does the alcalde-mayor. Being a new town, there are few lawsuits; and the notary can depend on no other compensation than that which he derives from lawsuits among the Indians (for he accompanies the alcalde-mayor on his official visits), and from the cases which are brought before the law for settlement. This city holds jurisdiction over a circuit of three leagues, but it possesses no territory of its own.
The following are the principal communities in this island:
The village of Oton, next to the town.
The village of Ticbaguan.
The river Jaro.
The river Yvahay.
The river Ajuy.
The river Harahut.
​The river Panay.
The river Aclan.
The village of Antique.
The village of Bugason.
and others of less importance. The alcalde-mayor receives a salary of three hundred pesos, paid from the fines forfeited to the royal treasury; and if those do not suffice, he will be empowered by the governor and other royal officials to collect the tribute which his Majesty receives in that island—from somewhat more than two thousand men, who dwell in the vicinity of the rivers Haraut, Ajuy, and Panay—the fifths of the gold which is dug in that region, almost nothing in amount. This town is about fifty leagues from that of Santisimo Nombre de Jesus in the island of Çubu. As this island contains great abundance of timber and provisions, it has almost continuously had a shipyard on it, as is the case now at the location of the town of Arevalo, for galleys and fragatas. Here the ship "Visaya" was launched. This island is about one hundred leagues in circumference.
Island of Ymaraes. About two arquebus-shots from the island of Panay lies the island of Ymaraes. It is about twelve leagues in circumference, and has a population of about five hundred Indians, all of whom are in charge of one of the encomenderos of the island of Panay. It abounds in rice, cotton, honey, wax, and much game, as is usual in all the islands. It has much timber, which serves for the shipyards, and for house-building in the neighboring islands. Although of such extent, Ymaraes comes under the jurisdiction of the town of Arevalo.
Island of Cuyo. Opposite Antique, which is located in the island of Panay, and about sixteen leagues ​farther in the same westerly direction, lies the island of Cuyo. This island is also in charge of one of the encomenderos of the island of Panay, and has a population of about eight hundred. It abounds in rice which bears a reddish kernel, because the soil is of that color. A great many goats are being raised, for the region is favorable for that. There are large fisheries, and some pearls are gathered. A large quantity of cotton cloth is woven there, although the cotton is not produced on the island. Formerly many ships from Burney were wont to come to barter for bruscays, which are a kind of sea-shell which in Sian is used as money, as cocoa-beans are used in Nueva España. It is under the jurisdiction of Arevalo, although the authority of that town has never been exercised therein. This island is twelve leagues in circumference.
Islets of Lutaya. Not far from this island are five [seven] very small islets called Lutaya, Dehet, Bisucay, Cadnuyan, Tacaguayan, Lubit, and Tinotoan. The people are very poor, and are kept in slavery by the chiefs of the island of Cuyo. These islets, all together, contain somewhat more than one hundred men. The chief occupation in all these islets is making salt and mats—the latter from rushes, for they are a wretched people. These they pay as their tribute. This island is six leagues in circumference.
Island of Osigan. Northeast of the island of Panay and three leagues from its extreme point, lies the island of Osigan, which we call the island of Tablas. It is about eighteen leagues in circumference, and is quite mountainous. Wax is collected there. It has a population of about two hundred and fifty Indians, living in small villages.
​Island of Çibuyan. Six leagues from Osigan lies the island of Çibuyan. It is about twelve leagues in circumference, and six leagues wide. It has about three hundred Indians, of whom two hundred are under one of the Panay encomenderos. In this island are to be found very good gold mines, but they are not properly worked, for the Indians are all Pintados, and are very slothful. They belong to the jurisdiction of Arevalo.
Island of Buracay. About two arquebus-shots from the north point of the island of Panay, lies the island of Buracay. It is about three leagues in circumference, and one-half league wide. It is inhabited by about one hundred Indians, who cultivate rice there, and in addition derive profit from some goats.
Island of Anbil. One half league from this island is another island, called Anbil. It is about three leagues in circumference, and one wide. Its fifty Indians are mostly ship-builders.
Island of Simara. About two leagues from the island of Tablas—or, as it is also called, Osigan—lies the island of Simara. It is about four leagues in circumference, and two leagues wide. It has a population of one hundred and fifty. These people are traders, and raise goats, and therefore the island is called Cabras ["Goats"] Island. It is about twelve leagues from the island of Panay.
Island of Sivaay. Four leagues west of the north point of Panay, is the island of Sivaay. It is five leagues in circumference, and one and one-half leagues wide, and has a population of seventy Indians.
Island of Similara. About three leagues farther, ​toward the island of Mindoro, is found the island of Similara, with a population of ninety Indians. It is four leagues in circumference, and one league wide. All the people of these islets gather a very scanty harvest; they make salt, and are traders.
Island of Batbatan. South of the north point of Panay, and about one and one-half leagues from that island, lies the island of Bacbatan, with a population of eighty Indians. The island is about three leagues in circumference, and one league wide. The inhabitants raise their wheat and produce their wax on the island of Panay. All these islands—Buracay, Anbil, Simara, Sivaay, Similara, and Bacbatan—are under one of the encomenderos of Panay.
Island of Banton. The island of Banton lies about one and one-half leagues from the island of Simara, or Cabras. It is about eight leagues in circumference and three leagues wide, and has two hundred Indians. The island is very craggy; it abounds in palm-trees, potatoes, yams, and wax. The people are traders.
Island of Donblon. The island of Donblon lies between Çibuyan and the island of Tablas. It is seven leagues in circumference and three leagues wide. Donblon is inhabited by nearly two hundred and fifty Indians, and abounds in wax. This island and that of Banton come under one of the Panay encomenderos, and under the jurisdiction of the town of Arevalo. The jurisdiction of this town extends also over the islands of Ymaras, Cuyo, Bacbatan, Sivahi, Similara, Buracay, Anbil, Simara, Osaygan, Banton, Donblon, Cibuyan, and over the larger populated section of Negros Island—namely, from the cape of Sitaravaan to Siparay, an extent of more than twenty leagues. Banton, which is the last island of this ​jurisdiction, lies about fifty-five or fifty-six leagues from the town of Arevalo.
Island of Cagaian. Sailing south-southeast from the town of Arevalo, one comes to the open sea; for there are no other islands in that direction except the ones called Cagayan—two low islets about fifteen leagues from the island of Panay. They are surrounded by many low reefs; and unless their narrow entry is well known, the ships which go there encounter great dangers. These islands have about four hundred inhabitants, all of whom are very skilful ship-builders. It is said that a few years ago the natives peopled these islands in order to fortify themselves by the reefs, for fear of the pirates. Then they undertook to return to the island of Panay in order to dwell there; but very many of their women died there. Seeing this, as they are soothsayers, they returned to the islands of Cagayan, whence they set out every year, and scatter themselves over all the islands to build ships. These Indians of Cagayan have made his Majesty's ships in these islands, as well as the galleys, galliots, and fragatas. They also help in repairing and righting ships. Being therefore the most important people in these islands, the adelantado Miguel Lopez de Legazpi allotted the islands of Cagayan to the encomenderos of Negros Island. Afterwards it seemed best to put them under his Majesty's control. Thus the town of Arevalo holds jurisdiction over an extent of about two hundred and fifty leagues.
CHAPTER THIRD
Of the Island of Luçon
Island of Luçon. The island of Luçon is the most important island of the whole group which has been discovered. It is thickly populated and well-provided with rice and gold-mines. These mines have yielded much gold, especially in the province of Ylocos. This island is divided into three provinces, the chief of which is that wherein was founded the city of Manilla, the capital of this kingdom and the seat of the governor. Hither flock more Spaniards than are found in all the other islands. One league and a half from this city is the port of Cavite, where the ships from Nueva España anchor. The ships from Çhina enter also through the river of this city, for they usually come in great numbers to carry on their trading. His Majesty has a fortress here, with its governor, three royal officers, one major, and one royal standard-bearer—all appointed by his Majesty. There are also two alguagils-mayor—one of court and one of the city, one government secretary, one notary for the cabildo, and four notaries-public. Manila is also the seat of the bishop of all the islands; in this city he resides and has his cathedral church. There are also seven regidors in this city; three of them are proprietary magistrates, and are appointed by his Majesty—namely, Captain Juan de Moron, Don Luis Enrriquez, and Pedro de Herrera. The other four are appointed by ​the governor—namely, Captain Graviel de Ribera, Captain Joan Maldonado, Captain Bergara, and Captain Rodrigo Alvarez. There is also a convent of Augustinian monks, one of descalced friars, and one house of the Company [of Jesus].
The city is situated midway on the shore of a large bay, about twenty leagues in circumference. The region all about this bay is fertile, and well-provisioned. The inhabitants are Moros, instructed in that faith by those of Burney. The river has a freshwater lake, about five leagues above this city; it is more than twenty leagues in circumference. The district abounds in rice and cotton. The people possess much gold in the way of trinkets, but there are no mines in this region. This same race of Moros have made settlements as far as the villages of the Batangas; their number will be told later. They have also peopled the island of Mindoro and that of Luban, but they are to be found in no other region of these islands. The inhabitants of the province of Camarines at the eastern end of this island, through whose strait arrive the ships from Nueva España, resemble the Pintados; and even those at the other and southeastern [sc. northern] end of this island, toward the Japanese, also closely resemble the Pintados—although they do not tattoo [pintan] themselves as the latter do, and bore their ears differently; for in these two provinces there is but little tattooing. The Pintados tattoo the whole body very gorgeously; but the Moros do not tattoo themselves at all, nor do they bore their ears. Unlike the men of Visaya, the Moros wear their hair short, although their women bore their ears, but in a very ugly manner. The Moros inhabit only this district of the bay of Manilla, ​with a fifteen-league coast, the most fertile land of this island. The following encomiendas are to be found in the neighborhood of this city:
The encomienda of Vatan, eight hundred men.
The encomienda of Vitis, with about seven thousand men.
The encomienda of Macabebe, with two thousand six hundred men.
The encomienda of Calonpite, with about three thousand men.
The encomienda of Candava, with two thousand men.
Near this encomienda is a village which, on account of its antiquity, is called Little Castilla. It belongs to his Majesty, and has a population of seventy.
The encomienda of Pale, with three hundred men.
The encomienda of Binto, with four hundred men.
The encomienda of Malolos, eight hundred men.
The encomienda of Guiguinto, four hundred men.
The encomienda of Catangalan, with eight hundred men.
The encomienda of Caluya belongs to his Majesty, and has six hundred men.
Formerly all the above-mentioned encomiendas had one alcalde-mayor, but since Don Gonzalo came he has appointed the following officials:
Corregidor of Batan. In Batan, a corregidor, with a salary of one hundred and fifty pesos.
Alcalde-mayor of Lubao. In Lubao, another, with a salary of three hundred pesos.
Alcalde-mayor of Calompite. In Calompite and Macaveve, another, with a salary of three hundred pesos.
Alcalde-mayor of Candava. In Candava and two Corregidor de batan. En batan vn Corregidor q$^e$ tiene de salario çiento y çinquenta pessos.—
alld$^e$ mayor de lubao. En lubao otro que tiene de salario trezi$^o$s p$^o$s.
alld$^e$ m̃yor de calonpite En calonpite y macaueue otro trezi$^o$s p$^o$s.
alld$^e$ mayor de candaua. En candaua y en otras dos encomiendas, otro dozientos p$^o$s
alld$^e$ m̃yor de bulacan. En bulacan y su comarca, otro con duçientos Pesos de salario.
todas estas encomiendas hablan vna lengua y aca junta a la çiudad por la costa hablan otra desde tondo q$^e$ es de la otra vanda del Rio desta çiudad tiene Este Pueblo de tondo mil y treçientos y çinquenta yndios son de su mag$^d$
El pueblo de quiapo q$^e$ es tambien de su mag$^d$
El pueblo de pandacan q$^e$ es de vn encomendero, tiene çiento y çinquenta hombres—
El Pueblo de santa Maria q$^e$ es de vn encomendero q$^e$ tiene [blank space in MS.]
El Pueblo de capaques ques de su mag$^d$ tiene duçientos hombres
La encomienda de pasic ques de Vn encomendero q$^e$ tiene dos mil hombres
La encomienda de tagui ques de otro encomendero q$^e$ tiene seysçientos y sesenta hombres—
La encomienda De taytay q$^e$ tiene quinientos Yndios. todas estas encomiendas desde tondo estan en el Rio de manilla asta llegar a la laguna, y es juridiçion todo de vn Alcalde mayor el qual tiene proueydo vn​other encomiendas, another, with a salary of two hundred pesos.
Alcalde-mayor of Bulacan. In Bulacan and its vicinity, another, with a salary of two hundred pesos.
One language is spoken in all these encomiendas. Quite near the city, and along the coast from Tondo, which is situated on the other side of the river of this city, another language is spoken. This village of Tondo belongs to his Majesty, and possesses a population of one thousand three hundred and fifty Indians.
The village of Quiapo also belongs to his Majesty.
The village of Pandacan, which is held by an encomendero, has one hundred and fifty men.
The village of Santa Maria is under an encomendero, and has a population of [blank space in MS.].
The village of Capaques has two hundred men, and belongs to his Majesty.
The encomienda of Pasic has one encomendero, and contains two thousand men.
The encomienda of Tagui is under one encomendero, and has six hundred and sixty men.
The encomienda of Taytay is inhabited by five hundred Indians. All these encomiendas are situated along the river of Manilla, from Tondo to the lake, and are under the jurisdiction of one alcalde-mayor, who appoints a deputy for Tondo. The alcalde-mayor has a salary of two hundred pesos; and his deputy, one hundred.
Around the lake the following settlements are under the jurisdiction of another alcalde-mayor:
The encomienda of Maribago, three hundred men.
The encomienda of Tabuc, with [blank space in MS.].
​The encomienda of Vahi, with two thousand five hundred men.
The encomienda of Pila, with one thousand six hundred men.
The encomienda of Mayay, with four hundred men.
The encomienda of Lumban, with one thousand five hundred men.
The encomienda of Maracta belongs to his Majesty, and has six hundred men.
The encomienda of Balian, with six hundred men.
The encomienda of Sinoloan, with seven hundred men.
The encomienda of Moron, with one thousand one hundred men.
The last two encomiendas have a much larger population; but they are hostile, and live in the mountains. All the above-mentioned encomiendas are found around the lake. Turning toward the coast of Manilla, on the other side of Tondo, we find the following villages:
On the coast near Manila are Laguo, Malahat, Longalo, Palañac, Vacol, Minacaya, and Cavite. All these villages are in the neighborhood of Cavite, and belong to his Majesty, to whom they pay tribute. On entering the bay opposite the other point, which is called Batan, is:
Alcalde-mayor for the coast. The encomienda of Maragondon, with four hundred and fifty men. This encomienda of Maragondon, together with all the above-mentioned coast villages which belong to his Majesty, is under the jurisdiction of one alcalde-mayor, who receives a salary of three hundred pesos.
Outside of the bay of Manilla, on the east, are the ​villages of the lowlands of Tuley, which belong to his Majesty and pay him tribute.
Corregidor of Balayan. The encomienda of Balayan has six hundred men, with one encomendero; one corregidor is appointed here, who receives a salary of one hundred and fifty pesos.
Alcalde-mayor of Vonvon. The district around the lake of Bombon has a population of about three thousand four hundred. Then come the villages of the Batangas district, with one thousand men and one encomendero. These two encomiendas are under the jurisdiction of another alcalde-mayor. All the land between Tuley and Batangas is inhabited by Moros, who, as we have said above, have abundance of cotton, and possess much gold handed down to them by their ancestors.
Proceeding about three leagues from the settlement of Batangas, which we mentioned above, along the coast toward Camarines, we come to the river of Lobo, on which are about a hundred Indians. Two leagues from Lobo is Maribago, where there are gold mines; here dwell about one hundred Indians. Farther on is the village of Biga, with a population of about one hundred and fifty Indians. Next is Galvan, with about another hundred and fifty Indians. All these villages have one encomendero. Farther along the coast is the river Dayun, with about six hundred Indians; and next, the river Tubi, on which, in the tingues [hills], are about five hundred Indians.
Next are the river Carilaya and other small settlements, with a total population of about five hundred Indians.
Still farther is the river Caguayan, with about two ​hundred Indians. All this territory has three encomenderos, and is all under the jurisdiction of the alcalde-mayor of Mindoro. Here begins the province of Camarines, although a few settlements of little importance may be found between the two regions.
CHAPTER FOURTH
Which treats of the Camarines Provinces
Provinces of Camarines and Vicor. Farther along the coast near the Pasacao River begin the provinces of Vicor and Camarines, which, as we have said above, are situated on the east side as you enter the Philipinas islands. Disembarking at the Pasacao River, which is seventy leagues from the city of Manilla by sea, and journeying three leagues by land, one comes to the Vicor River flowing north; its source is in the opposite coasts of the island.
Alcalde-mayor of Camarines. Here lies the town of Caçeres, the seat of an alcalde-mayor who receives a salary of three hundred pesos. There are also two alcaldes-in-ordinary, and six regidors, whom the governor appoints for as long a period as he chooses. ​This town of Caçeres is situated in the middle of the entire province, on the banks of the river Vicor. This river district is allotted to eight encomenderos, seven of whom have in charge about seven hundred Indians each, and the other about two thousand. Along the same river, his Majesty possesses the villages of Minalagua and Nagua, with two thousand Indians. Following this river, one comes to a lake called the lake of Libon, which is but scantily populated. The district round about is one encomienda, with one thousand five hundred Indians living in the village of Libon and its environs. This lake of Libon, lying in a mountainous region, has many creeks, by which one can easily go to Yguas, Albay, Camarines, Bicagua, and other places. The town of Caçeres has in all twenty-four encomenderos. Fourteen of them, including the seven above mentioned, have seven hundred Indians each; one has two thousand; another, that of lake Libon, has one thousand five hundred; and the rest have about three hundred Indians each. The inhabitants of the Vicor River district pay their tribute in gold and rice, for they possess these articles in great abundance—for in this province are the excellent mines of Paracale, sixteen leagues from the town; they work also the mines of Catanduanes, thirty leagues from the town. The town has no dependencies, nor does it hold any jurisdiction over other communities. The whole district is under the jurisdiction of the alcalde-mayor of the province of Laguna. This province has a population of about one thousand five hundred, and is allotted to three encomenderos.
Albay and Baquian are inhabited by about eight hundred Indians, who are allotted to two ​encomenderos. Camarines, with about five hundred men, is under one encomendero.
Libon is under one encomendero, and has one thousand five hundred men.
The province of Paracale and its coast, as far as Mahuban, is inhabited by about two thousand men, and is allotted to three encomenderos. The king owns a share of this province.
The district around the bay of Yvalon has a population of about one thousand five hundred, being divided between two encomenderos.
Island of Catanduanes. The island of Catanduanes has a population of about four thousand, and is allotted to four encomenderos. The alcalde-mayor receives a salary of three hundred pesos, which is paid from the fines forfeited to the royal treasury, or from the royal treasury itself. He appoints no lieutenant, except one for the town when he is absent. The governor appointed a notary for this town, who, having little to do, attends also to the affairs of the alcalde-mayor, and accompanies him on his tours of inspection. Thus his various occupations yield him an annual income of nearly four hundred pesos.
There is also a treasurer in this town, appointed by the governor, at a salary of two hundred pesos. His duty is to collect the tribute due to his Majesty, and to go every year to Manila to give an account of his work.
The country is fertile and healthy. It abounds in rice and palm-trees, from which wine and a great quantity of brandy are made.
As already said, the natives of this province closely resemble the Pintados—although the former are more slothful; for they spend nearly all their time in ​drinking, while their wives cultivate the land. Like the Pintados, they are a sociable people, and observe the same customs.
They all worship the ugly wooden idol, and talk to the demon. They have also many wizards. Not having lived in this province, I am not acquainted with their manner of sacrifice, nor have I found one who could tell me of it.
Mines. As I have said, there are mines in Paracale, in the bay of Caporaguay, and in the island of Catanduanes. All these districts are in the neighborhood of the town of Caçeres.
Distances. From Pasacao, one has to follow the coast of the island eastward twenty leagues to Bucaygan, and sixty leagues more to the northwest, before he reaches Vicor River. All this may be shortened to the three leagues [by land] between Pasacao and the Vicor River. The distance between Vicor River and the cape of Babuyanes—situated at the other end of the island, toward Japan, as above stated—is one hundred and twenty leagues. The coast between Vicor and Babuyanes is rugged, and extends northwest and southeast. Not all this land is inhabited, but only three districts of it, namely: the province of Valete, with about eight hundred Indians; ten leagues farther, that of Casiguran, with about five hundred Indians (a district resembling Ylocos, which lies on the opposite coast, although the two provinces have no communication, because of the ruggedness of the country); and, farther on, the province of Alanao River. This last is well peopled, and produces gold and cotton; its native Indians resemble those of Valete and Casiguran. Besides these three districts, no other settlement on this coast is ​encountered until the cape of Babuyanes is reached. From the cape the coast runs east and west until the river of Cagayan is reached. This is a very large river. It is twelve leagues from the cape to the mouth of this river.
River Cagayan. Cagayan is a river of great volume, although its bar forms shallows. At high tide the bar has two brazas of water, and at low tide one. On its banks are large settlements with a population of more than thirty thousand. The people gather a great quantity of rice, and keep many swine. They have also some gold, although there are no gold mines. Their trade is carried on with the men of Ylocos. This region is unwholesome, especially when the north wind prevails.
Islands of Mandato and Buyon. On the opposite coast, near the island of Luçon, are two inhabited islets, called Mandato and Buyon respectively, each one about five leagues in circumference, settled by Moros, on account of their lying so near the island of Luçon opposite the bay of Manila. [Marginal note: "The island of Luçon curves from the city of Manilla, where the change in direction begins, to the river of Cagayan."]
Island of Marinduque. Between the island of Banton and that of Luçon, four leagues from the former and five from the latter, lies the island of Marinduque. It is about twenty-six leagues in circumference, and eight leagues wide, and contains about one thousand men. Capul and this island are under the charge of one encomendero. The Indians are Pintados, although under the jurisdiction of neither Çubu, Arevalo, nor Camarines.
CHAPTER FIFTH
Which treats of the province of Ylocos
Island of Luzon, continued. Going out of the bay of Manilla, and sailing north toward the province of Ylocos, first comes the province of the Çambales. This province has about one thousand men, who are like the Chichimecos of Nueva España. Their customs are much like those of the Moros; they differ from the latter in their dress. These people wear short trousers, and short-sleeved jackets shaped to fit [the neck: crossed out in MS.], which resemble the saltambarca. On the middle of the breast, and on the shoulders, they wear a badge resembling a cross, fashioned in different colors. Some of them cut only half of their hair—namely, from the brow to the crown of the head. The villages of this province which are known are Marayomo, Pinahuyu, Mahaban, Buanguin, Tuguy, Polo, Bongalon, Dalayap, Cabatogan, and Bacol. It is the custom among this people to punish murderers by boring a hole through the crown of the head and taking out the brains.
Province of Bulinao. Next comes Bulinao, also inhabited by Çambales; but the province belongs to his Majesty. It has a population of about four hundred peaceful Indians, besides many more who live among the mountains. The latter are a warlike people, whose only delight and satisfaction is in ​waging war and in cutting off one another's heads, which they hang up in their houses. The man who can display the most heads in his house is he who is most respected and feared by all. They cultivate the land although only in small tracts. They are like the Chichimecos of Nueva España, who cannot be subdued—except that the villages of Bulinao, as I have said, contain about four hundred Indians who are pacified. These people recognize a God in heaven; but in times of trouble and sickness they invoke their dead and their ancestors, like the people of Visaya.
Bay of Pangasinan. About five leagues farther is the province of Pangasinan. Its bay is about six leagues around. Three large rivers, which flow from the mining district of the mountains, fall into this bay. This province has a peaceful population of four thousand. The land is allotted to six encomenderos; but the best portion of it, which has one thousand men, belongs to his Majesty. The people resemble the Çambales above mentioned, in both dress and language; but they are more intelligent, for they are traders and traffic with the Chinese, Japanese, Borneans, and the natives of other islands. This province abounds in food supplies, such as rice, goats, and swine; and many buffaloes are hunted. The main occupation of this people is commerce; but they are also good farmers, and sell their articles of food and clothing to the miners; the gold that they obtain in return for these they barter with the Spaniards. The men are very jealous of their wives, whom they kill immediately if caught in adultery; nor do the relatives of the latter resent the deed. These people, like the Pintados, kill their children if they have many, in order that they may not live in poverty.
​Alcalde-mayor of Pangassinan. For two years this district has had one alcalde-mayor, who receives a salary of one hundred pesos. From this province one can go by land to Manilla, over a very smooth and good road, having to travel only fourteen or fifteen leagues to arrive at the Capanpanga River.
Port of Japon. Four leagues farther is a port which is called the port of Japon. There is a settlement of [Spaniard: crossed out in MS.] Indians, of the same race as those of Pangasinan.
Alinguey and Baratao. Six leagues farther are the villages of Alinguey and Baratao, with a population of about two thousand. Once they were allotted to one encomendero, but now they belong to the royal crown. The people are of the same race as those who inhabit Pangasinan.
Purao. Four leagues farther are the villages of Purao, with a population of two thousand. These towns are under the encomendero of Bitis and Lubao. The people differ from the above in language, but resemble them in their behavior and customs. They till the land; and possess much gold, on account of being near the mines. These people do not kill their children, as do the people of Pangasinan.
Villages of Lumaquaque. Three leagues farther is the valley of Lumaquaque, where live about one thousand five hundred natives. Half of this district is under one encomendero, the other half belongs to his Majesty. The people resemble those of Purao.
Villages of Candon. Two leagues farther are the villages of Candon, with a population of about one thousand eight hundred. They are under two ​encomenderos. The people resemble those of Purao.
Province of Maluacan. Three leagues farther is the province of Maluacan, with a population of about one thousand eight hundred. It is under the encomendero of Bonbon.
Valley of Landan. Two leagues farther is the valley of Landan, with a population of about one thousand Indians, who belong to the hospital of the city of Manilla.
Village of Vigan. Opposite this valley is the village of Vigan, with about eight hundred inhabitants. It belongs to his Majesty. Not far from Vigan is settled the town of Fernandina, which Guido de la Vezaris founded in the year seventy-five. He appointed there six regidors, two alcaldes, and one chief justice for all the provinces of the Ylocos.
Alcalde-mayor of Ylocos. At the coming of Limahon, Fernandina was plundered, and there only remains now one alcalde-mayor, with twenty or thirty Spaniards, who usually dwell there as if in banishment. The alcalde-mayor receives a salary of three hundred pesos, and appoints notaries at his pleasure.
Valley of Bantay. One league from this town is the valley of Bantay, with a population of about one thousand six hundred, and one encomendero.
Valley of Sinay. Three leagues farther is the valley of Sinay, which is under the same encomendero of Bantay, and has a population of about one thousand six hundred.
The valley of Vavo. Two leagues from Sinay is the valley of Vavo. It is under one encomendero, and has a population of about one thousand Indians.
Province of Cacaguayan. Still farther is the ​province of Cacaguayan, with a population of about four thousand. Two thousand of them are under two encomenderos—each with one thousand; and two thousand belong to his Majesty.
Province of Ylagua. Two leagues farther is the province of Ylagua, which belongs to his Majesty. It has a population of about five thousand, but they are not all peaceful.
Valley of Dynglas. Three leagues inland from this province is a valley called Dinglas. It has a population of about two thousand Indians, and one encomendero.
Valley of Vicagua. Farther along the coast from Ylagua is the valley of Vicagua, with a population of two thousand, and two encomiendas. This valley is twenty leagues from the Cagayan River. There are to be found some rivers and settlements, but the inhabitants are not pacified or even known.
All the people of the Ylocos resemble the Pintados in their manner of living, but they eat raw meat. They are a quiet and peaceful people, dislike war, and are humble and well-disposed.
Thus, from the city of Manilla to the Cagayan River hither, the distance is about one hundred and ten leagues, as stated above. On account of the shortness of the time before me, I am unable to give a more detailed account of this island of Luçon, which is the most important in this land.
Island of Mindoro. Opposite the encomiendas of Bonbon and Batangas lies the island of Mindoro. The Moros form the greater part of its population. Three leagues from the island of Luçon is located the village of Mindoro. This is a good harbor for ships, and belongs to his Majesty. The village is inhabited ​by about two hundred and fifty Moros. The island is eighty leagues in circumference, and is scantily populated, for it has in all less than five hundred inhabitants. Some blacks live in the mountains, who gather a large quantity of wax. The island is ill supplied with provisions.
Island of Luban. Four leagues from the western point of this island, and opposite the bay of Manilla, lies the island of Luban. It is twenty leagues from Manilla, and has a circumference of about ten leagues. It has six villages, with a total population of about five hundred Indians.
Close to this island is a smaller one by the same name, with about one hundred inhabitants. The people are the same as those of Luzon.
Island of Elin. The island of Elin lies two leagues south from the island of Mindoro. It is seven leagues in circumference and is inhabited by about two hundred Visayan Indians.
Alcalde-mayor of Vindoro. These islands—namely Mindoro, Elin, and Luban—are under one encomendero, and all have one alcalde-mayor, who holds jurisdiction also over that region of Lugon which begins at Batangas and ends at the province of Camarines, to which region we shall now return.
Islands of the Babayanes. Opposite the Cagayan River, in the open sea toward China, are seven islands, called Babuyanes. Because many swine are imported therefrom into the province of Ylocos, and since the word for swine in the Ylocos language is babuyes, the islands have been called by that name. Of their inhabitants very little is known.
Island of Calamianes. Returning from Burney and sailing from Manilla twelve leagues beyond the ​island of Elin, we find the islands of the Calamianes. These islands being somewhat out of the way, very little is known about them—that is, about their inhabitants, for only a few villages along the coast have been seen, where the tribute is collected. The natives of these coast-towns are Pintados; those who live in the mountains are blacks. A very large quantity of wax is collected there, which is an article of barter for nearly all the other islands. They lack provisions and clothing. The most important of the Calamianes islands is Paraguan, which has a circuit of one hundred and fifty leagues. The other islands are small, and only the following are inhabited: Tanianao, Binorboran, Cabanga, Bangaan, Caramian (which is also called by another name, Linapacan), Dipayan, and Coron. In all these islands, only three hundred Indians pay tribute; therefore very little is known about them. These islands are all under the jurisdiction of the alcalde-mayor of Mindoro, [and pay tribute: crossed out in MS.] and belong to the royal crown.
CHAPTER SIXTH
Of the inhabitants of the Pintados Islands and their mode of life
The natives of the Pintados Islands are not very dark. Both men and women are well formed and have regular features. Some of the women are white. Both men and women wear their hair long, and fastened in a knot on the crown of the head, which is very becoming. The men tattoo their entire bodies with very beautiful figures, using therefor small ​pieces of iron dipped in ink. This ink incorporates itself with the blood, and the marks are indelible. They are healthy people, for the climate of that land is good. Among them are found no crippled, maimed, deaf, or dumb persons. No one of them has ever been possessed by evil spirits, or has become insane. Therefore they reach an advanced age in perfect health. The Pintados are a courageous and warlike race; they have continually waged war on both land and sea. They bore their ears in two places and wear beautiful ornaments, not only in their ears, but also around their necks and arms. Their dress is neat and modest, made generally of cotton, medriñaque, or silk (which they get from China and other places). They are greatly addicted to the use of a kind of wine which they make from rice and from the palm-tree, and which is good. Very rarely do they become angry when drunk, for their drunkenness passes off in jests or in sleep.
The men are very fond of their wives, for it is the men who give the dowry at marriage. And even if their wives commit adultery, action is never taken against the woman, but against the adulterer. An abominable custom among the men is to bore a hole through the genital organ, placing within this opening a tin tube, to which they fasten a wheel like that of a spur, a full palm in circumference. These are made of tin, and some of them weigh more than half a pound. They use twenty kinds of these wheels; but modesty forbids us to speak of them. By means of these they have intercourse with their wives. The ​inhabitants of the mountains do not follow this custom; all, however, circumcise themselves, saying that they do it for their health and for cleanliness. When they marry, they are not concerned whether their wives are virgins or not.
The women are beautiful, but unchaste. They do not hesitate to commit adultery, because they receive no punishment for it. They are well and modestly dressed, in that they cover all the private parts; they are very clean, and are very fond of perfumes. It is considered a disgrace among them to have many children; for they say that when the property is to be divided among all the children, they will all be poor, and that it is better to have one child, and leave him wealthy. The Pintados are very strict as to whom they marry; for no one marries below his station. Therefore chiefs will never marry any but women of rank. All the men are accustomed to have as many wives as they can buy and support. The women are extremely lewd, and they even encourage their own daughters to a life of unchastity; so that there is nothing so vile for the latter that they cannot do it before their mothers, since they incur no punishment. The men, however, are not so vile as the Moros. The Pintados love their wives so dearly, that, in case of a quarrel they take sides with their wives' relatives, even against their own fathers and brothers.
CHAPTER SEVENTH
Which treats of the belief held by the natives of the Pintados islands concerning the creation
There are two kinds of people in this land, who, although of the same race, differ somewhat in their customs and are almost always on mutually unfriendly terms. One class includes those who live along the coast, the other class those who live in the mountains; and if peace seems to reign among them, it is because they depend upon each other for the necessities of life. The inhabitants of the mountains cannot live without the fish, salt, and other articles of food, and the jars and dishes, of other districts; nor, on the other hand, can those of the coast live without the rice and cotton of the mountaineers. In like manner they have two different beliefs concerning the beginning of the world; and since these natives are not acquainted with the art of writing, they preserve their ancient lore through songs, which they sing in a very pleasing manner—commonly while plying their oars, as they are island-dwellers.
Also, during their revelries, the singers who have good voices recite the exploits of olden times; thus they always possess a knowledge of past events. The people of the coast, who are called the Yligueynes, believe that heaven and earth had no beginning, and that there were two gods, one called Captan and the other Maguayen. They believe that the land breeze ​and the sea breeze were married; and that the land breeze brought forth a reed, which was planted by the god Captan. When the reed grew, it broke into two sections, which became a man and a woman. To the man they gave the name of Sicalac, and that is the reason why men from that time on have been called lalac; the woman they called Sicavay, and thenceforth women have been called babayes. One day the man asked the woman to marry him, for there were no other people in the world; but she refused, saying that they were brother and sister, born of the same reed, with only one knot between them; and that she would not marry him, since he was her brother. Finally they agreed to ask advice from the tunnies of the sea, and from the doves of the air; they also went to the earthquake, who said that it was necessary for them to marry, so that the world might be peopled. They married, and called their first son Sibo; then a daughter was born to them, and they gave her the name of Samar. This brother and sister also had a daughter, called Lupluban. She married Pandaguan, a son of the first pair, and had a son called Anoranor. Pandaguan was the first to invent a net for fishing at sea; and, the first time when he used it, he caught a shark and brought it on shore, thinking that it would not die. But the shark died when brought ashore; and Pandaguan, when he saw this, began to mourn and weep over it—complaining against the gods for having allowed the shark to die, when no one had died before that time. It is said that the god Captan, on hearing this, sent the ​flies to ascertain who the dead one was; but, as the flies did not dare to go, Captan sent the weevil, who brought back the news of the shark's death. The god Captan was displeased at these obsequies to a fish. He and Maguayen made a thunderbolt, with which they killed Pandaguan; he remained thirty days in the infernal regions, at the end of which time the gods took pity upon him, brought him back to life, and returned him to the world. While Pandaguan was dead, his wife Lubluban became the concubine of a man called Maracoyrun; and these people say that at that time concubinage began in the world. When Pandaguan returned, he did not find his wife at home, because she had been invited by her friend to feast upon a pig that he had stolen; and the natives say that this was the first theft committed in the world. Pandaguan sent his son for Lubluban, but she refused to go home, saying that the dead do not return to the world. At this answer Pandaguan became angry, and returned to the infernal regions. The people believe that, if his wife had obeyed his summons, and he had not gone back at that time, all the dead would return to life. [Blank space in MS.] Inheritances, and their inventor. Their ceremonies. The omentum.
Another belief, that of the mountaineers, who are called Tinguianes
The Tinguianes believe that in the beginning were only the sea and the sky; and that one day a kite, having no place where to alight, determined to set the sea against the sky. Accordingly, the sea ​declared war against the sky, and threw her waters upward. The sky, seeing this, made a treaty of peace with the sea. Afterward, to avenge himself upon her for having dared to assert herself, they say that he showered upon the sea all the islands of this archipelago, in order to subdue her; and that the sea ran to and fro without being able to rise again. They say that from this event arose the custom of mavaris—that is, taking vengeance for an insult received, a very common practice in this land; and they consider it a point of honor to take revenge. Then they relate also the story of the reed; but they say that the kite pecked the reed, and the aforesaid man and woman came out. They add that the first time when Cavahi gave birth to children, she brought forth a great number at once. One day the father went home, very angry, and threatened the children. The latter were frightened and fled; some into the most hidden rooms of the house; some hid in other places nearer the open air; some hid themselves within the dindines, or walls of the houses, which are constructed of reeds; some in the fireplace; and some fled to the sea through the same door by which the father had entered. It is said that those who fled to the most hidden rooms are the chiefs of these islands; those who remained nearer the outside are the timaguas; those who hid themselves within the walls are the slaves; those who hid themselves in the fireplace are the blacks; and those who fled out to the sea through the open door, are the Spaniards, and that they had no news of us until they beheld us return through the sea.
CHAPTER EIGHTH
Of their belief concerning the dead
It is said that the souls of those who are stabbed to death, eaten by crocodiles, or killed by arrows (which is considered a very honorable death), go to heaven by way of the arch which is formed when it rains, and become gods. The souls of the drowned remain in the sea forever. By way of honor to these, they erect a tall reed and hang upon it a garment—that of a man, if the dead be a man; but a woman's, for a woman. This garment is left there until it falls to pieces through age. When the children or other relatives of drowned persons are sick, the relatives are taken and placed in a barangay, in company with a baylana, who is a sort of priestess; and, at the place indicated by the priestess, they throw into the sea a chest filled with robes and other articles, which they have brought with them. At the same time their ancestors are invoked to protect and help the sick man during his illness.
Belief regarding the dead
If those who die from disease are young, the Pintados say that the mangalos, who are goblins, are eating their bowels, wherefore they die; for these people do not know that the corruption of humors causes diseases. They say of those who die in old age that the wind comes and snatches away their souls. And of those who die thus, the Arayas (which is a certain ​alliance of villages), they say, go to a very high mountain in the island of Panay, called Mayas. The souls of the Yligueynes, who comprise the people of Çubu, Bohol, and Bantay, go with the god called Sisiburanen, to a very high mountain in the island of Burney.
The god Sidapa. They say that there is in the sky another god, called Sidapa. This god possesses a very tall tree on mount Mayas. There he measures the lives of all the new-born, and places a mark on the tree; when the person's stature equals this mark, he dies immediately.
Belief concerning the destination of souls. It is believed that at death all souls go directly to the infernal regions; but that, by means of the maganitos, which are the sacrifices and offerings made to the god Pandaque in sight of the mount of Mayas, they are redeemed from Simuran and Siguinarugan, gods of the lower regions.
It is said that, when the Yligueynes die, the god Maguayen carries them to Inferno. When he has carried them thither in his barangay, Sumpoy, another god, sallies forth, takes them away, and leads them to Sisiburanen, the god before mentioned, who keeps them all. Good or bad alike, he takes them all on equal terms, when they go to Inferno. But the poor, who have no one to offer sacrifices for them, remain forever, in the inferno, and the god of those regions eats them, or keeps them forever in prison. From this it will be seen how little their being good or bad avails them, and how much reason they have to hate poverty.
Baylanas. The natives of these islands have neither time nor place set apart for the offering of prayers and sacrifices to their gods. It is only in case ​of sickness, and in times of seed-sowing or of war, that sacrifices are offered. These sacrifices are called baylanes, and the priestesses, or the men who perform this office, are also called baylanes. The priestesses dress very gaily, with garlands on their heads, and are resplendent with gold. They bring to the place of sacrifice some pitarrillas (a kind of earthen jar) full of rice-wine, besides a live hog and a quantity of prepared food. Then the priestess chants her songs and invokes the demon, who appears to her all glistening in gold. Then he enters her body and hurls her to the ground, foaming at the mouth as one possessed. In this state she declares whether the sick person is to recover or not. In regard to other matters, she foretells the future. All this takes place to the sound of bells and kettle-drums. Then she rises and taking a spear, she pierces the heart of the hog. They dress it and prepare a dish for the demons. Upon an altar erected there, they place the dressed hog, rice, bananas, wine, and all the other articles of food that they have brought. All this is done in behalf of sick persons, or to redeem those who are confined in the infernal regions. When they go to war or on a plundering expedition, they offer prayers to Varangao, who is the rainbow, and to their gods, Ynaguinid and Macanduc. For the redemption of souls detained in the inferno above mentioned, they invoke also their ancestors, and the dead, claiming to see them and receive answers to their questions.
Belief concerning the world. The god Macaptan. They believe that the world has no end. They say that Macaptan dwells highest in the sky. They consider him a bad god, because he sends disease and death among them, saying that because he has not ​eaten anything of this world, or drunk any pitarrillas, he does not love them, and so kills them.
The god Lalahon. It is said that the divinity Lalahon dwells in a volcano in Negros island, whence she hurls fire. The volcano is about five leagues from the town of Arevalo. They invoke Lalahon for their harvest; when she does not choose to grant them good harvests she sends the locusts to destroy and consume the crops. This Lalahon is a woman.
Burials. These natives bury their dead in certain wooden coffins, in their own houses. They bury with the dead gold, cloth, and other valuable objects—saying that if they depart rich they will be well received in the other world, but coldly if they go poor.
How they guard the dead. When anyone dies, the people light many fires near his house; and at night armed men go to act as sentinels about his coffin, for fear that the sorcerers (who are in this country also) may come and touch the coffin; for then the coffin would immediately burst open and a great stench issue from the corpse, which could not any longer remain in the coffin. For this reason they keep watch for several nights.
Slaves killed at the death of chiefs. When any chief descended from Dumaguet dies, a slave is made to die by the same death as that of the chief. They choose the most wretched slave whom they can find, so that he may serve the chief in the other world. They always select for this a slave who is a foreigner, and not a native; for they really are not at all cruel. They say that the reason for their killing slaves, as we have said, at the death of any chief is very ancient. According to their story, a chief called Marapan, more than ten thousand years ago, while easing his ​body asked a slave of his for some grass with which to clean himself. The slave threw to him a large stalk of reed-grass, which seems to have hit the chief on the knee, causing a wound. As he was at the time a very old man, he died, as they say, from the blow; but before his death he gave orders that, when he should die, the slave and all his children should be put to death. From this arose the custom of killing slaves at the death of a chief.
Mourning indicated by fasting. When the father or mother or any near relative died, they promised to eat no rice until they should seize some captive in battle. The actual sign of mourning among them was the wearing of armlets made of bejucos [rattans] which covered the entire arm, with a similar band around the neck. They drank no pitarrilla, and their only food was bananas and camotes, until they had either taken a captive or killed some one, when they ceased their mourning; it might thus happen that they would eat no rice for a whole year, and therefore they would be, at the end of that period, very languid and weak. Sometimes a man determined, soon after a relative's death, to eat nothing, but to abandon himself to death. But his timaguas and slaves quickly assembled, and made a collection throughout the village; bananas were given him for food, and tuba (which is a wine made from the palm-tree) for drink, so that he should not die. These gains were the perquisites of the chiefs. This kind of mourning is called among them maglahe.
Mourning among the women. The mourning observed by the women they call morotal. It is similar to that of the men, except that the mourner—instead of going to capture or kill some one before she is ​allowed to cease mourning and to eat rice again—embarks in a barangay with many women; they have one Indian man to steer, one to bail, and one in the bow. These three Indians are always chosen as being very valiant men, who have achieved much success in war. Thus they go to a village of their friends, the three Indians singing all along the way, keeping time with their oars; they recount their exploits, the slaves whom they have captured, and the men whom they have killed in war. The vessel is laden with wine and pitarrillas. When they reach the village, they exchange invitations with the inhabitants, and hold a great revel. After this they lay aside their white robes, and strip the bejuco bands from their arms and necks; the mourning ends, and they begin to eat rice again, and to adorn themselves with gold.
Larao of the dead—that is, mourning. One of the observances which is carried out with most rigor is that called larao. This rule requires that when a chief dies all must mourn him, and must observe the following restrictions: No one shall quarrel with any other during the time of mourning, and especially at the time of the burial. Spears must be carried point downward, and daggers be carried in the belt with hilt reversed. No gala or colored dress shall be worn during that time. There must be no singing on board a barangay when returning to the village, but strict silence is maintained. They make an enclosure around the house of the dead man; and if anyone, great or small, passes by and transgresses this bound, he shall be punished. In order that all men may know of a chief's death and no one feign ignorance, one of the timaguas who is held in honor goes through the village and makes announcement of ​the mourning. He who transgresses the law must pay the penalty, without fail. If he who does this wrong be a slave—one of those who serve without the dwelling—and has not the means to pay, his owner pays for him; but the latter takes the slave to his own house, that he may serve him, and makes him an ayoey. They say that these rules were left to them by Lubluban and Panas. To some, especially to the religious, it has seemed as if they were too rigorous for these people; but they were general among chiefs, timaguas, and slaves.
Wars. The first man who waged war, according to their story, was Panas, the son of that Anoranor, who was grandson of the first human [parents: crossed out in MS.] beings. He declared war against Mañgaran, on account of an inheritance; and from that time date the first wars, because the people were divided into two factions, and hostility was handed down from father to son. They say that Panas was the first man to use weapons in fighting.
Just wars. There are three cases in which these natives regard war as just. The first is when an Indian goes to another village and is there put to death without cause; the second, when their wives are stolen from them; and the third is when they go in friendly manner to trade at any village, and there, under the appearance of friendship, are wronged or maltreated.
Laws. They say that the laws by which they have thus far been governed were left to them by Lubluban, the woman whom we have already mentioned. Of these laws only the chiefs are defenders and executors. There are no judges, although there are mediators who go from one party to another to bring about a reconciliation.
CHAPTER NINTH
Which treats of slavery in the Filipinas Islands
Laws of slavery. No Indian in this country is made a slave or is put to death for any crime which he commits, even if it be theft, adultery, or murder—except that for each crime there is an established fine, which they have to pay in jewels or gold, and if the culprit is unable to pay the fine he will borrow the money, and pledge himself to the man from whom he borrows. As a result he becomes a slave, until he shall repay what was lent to him; after that, he is free again. Therefore, according to the crime committed, they are slaves; and there are three classes of slaves in these islands. The first, and the most thoroughly enslaved, is the bondman of him who is served in his own dwelling; such a slave they call ayuey. These slaves work three days for the master, and one for themselves.
Kinds of slavery. Another class of slaves are those called tumaranpoc. They live in their own houses, and are obliged to go to work for their master one day out of four, having the three days for themselves. If they fail to work for their master, in order to cultivate their own fields, they give the master each year ten çhicubites of rice, each çhicubite being equal to one fanéga.
There are other slaves, whom these people hold in most respect, who are called tomatabans; these work in the house of the master only when there is some ​banquet or revel. On such occasions they bring small gifts, and share in the drinking. But when one of these slaves dies, the property left by the slave is shared with his children by the master. During their lifetime, these slaves are bound to work for their master five days in a month; or, if they do not work, they annually give the master five çhicubites of rice.
Value of the slaves. The ayueys are worth among these people two gold taes of Labin sian, the equivalent of twelve pesos. The tumaranpoques are worth the same sum. The tumatabans are worth one tae, or six pesos.
The ayuey women, like their husbands, work in the houses of chiefs. The tumaranpoque women, if they have children, serve half of the month in spinning and weaving cotton, which their masters supply; and during the other half of the month they work for themselves. The tumataban women spin only one hank of cotton each month for their masters, who furnish to them the cotton in the boll. Only the ayueys receive food and clothing from their masters; to the others the masters give nothing. When these slaves die the masters take away all their property, except from the tomatabans, as we have said above. Those whom these natives have sold as slaves to the Spaniards are mostly the ayueys.
The rules which they observe for punishing any one so severely as to enslave him are as follows: for murder, adultery, and theft; and for insulting any woman of rank, or taking away her robe in public and leaving her naked, or causing her to flee or defend herself so that it falls off, which is considered a great offense.
Thieves. If a thief commit a great robbery, he ​and all his relatives (or at least his nearest kin) are fined. If they are unable to pay the fine, they are made slaves. This law applies to all classes, and even to the chiefs themselves; accordingly, if a chief commit any crime, even against one of his own slaves or timaguas, he is fined in the same manner. But they are not reduced to slavery for lack of means to pay the fine; as, if they were not chiefs, they would be slaves. In case of a small theft, the punishment falls upon the thief alone, and not on his relatives.
In time of famine. When there is a famine the poor, who have not the means of sustenance, in order not to perish, go to the rich—and almost always they seek their relatives and surrender themselves to them as slaves—in order to be fed.
Another kind of slavery. There is another kind of lordship [slavery: crossed out in MS.], which wasfirst introduced by a man whom they call Sidumaguer—which, they say, occurred more than two thousand years ago. Because some men broke a barangay belonging to him—in Languiguey, his native village, situated in the island of Bantayan—he compelled the descendants of those who had broken his barangay to bequeath to him at their deaths two slaves out of every ten, and the same portion of all their other property. This kind of slavery gradually made its way among all the Indians living on the coast, but not among the Tinguianes.
Real timaguas. The freemen of these islands, who are called timaguas, are neither chiefs nor slaves. This is their mode of life. If a timagua desires to live in a certain village, he joins himself to one of the chiefs—for each village usually has many chiefs, each of whom has his own district, with slaves and ​timaguas, well known to him—to whom he offers himself as his timagua, binding himself to observe the following laws: When feasts are given to other chiefs he must attend; for it is the custom that the timagua drink first from the pitarrilla, before any chief does so. He must, with his weapons, accompany the chief when he goes on a journey. When the latter enters a boat the timagua must go to ply the oar, and to carry his weapons for the defense of the vessel; but if the vessel sustain any damages he receives no punishment for this, but is only reprimanded. For this service the chief is under obligation to defend the timagua, in his own person and those of his relatives, against anyone who seeks to injure him without cause; and thus it happens that, to defend the timaguas, fathers fight against their sons, and brothers against one another. If the timagua goes to any other village and there is wronged, the chief will endeavor, with all his forces, to avenge him to the same extent. Thus the timaguas live in security, and are free to pass from the service of one chief to that of another, whenever they so desire, and without any obstacle being placed in their way.
Of the manner in which they set out on raids. These natives have a method of casting lots with the teeth of a crocodile or of a wild boar. During the ceremony they invoke their gods and their ancestors, and inquire of them as to the result of their wars and their journeys. By knots or loops which they make with cords, they foretell what will happen to them; and they resort to these practices for everything which they have to undertake. The Indians along the coast are accustomed to set out every year on their plundering expeditions in the season of the bonanças, ​which come between the brisas and the vendabals. The Tinguianes set out after they have gathered their harvests; and since their custom is to be enemies to those who are such to their friends, they do not lack opportunity for fighting.
While on a plundering expedition, if they could take their enemy alive they did not kill him. If any one slew a captive after his surrender, he must pay for him with his own money; and if he were unable to do so he was held as a slave. The booty that they take, whatever it may be, belongs to the chiefs, except a small portion which is given to the timaguas who go with them as oarsmen. But if many chiefs went on a raid, the one who offered the magaanito, or the sacrifice mentioned above, received half of the booty, and the other half belonged to the other chiefs.
Captured chiefs. If any chief were taken captive, he was well treated; and if any friend ransomed the captive because he was far from home, the captive returned to him double the amount that his friend had paid for him, because of his good offices in withdrawing the chief from captivity; for the latter would, otherwise, always remain a prisoner. When a chief was taken captive, or committed adultery or murder, all his relatives contributed toward his ransom, each according to the degree of his kinship; and if the relatives had not means to do this the chief remained a slave.
Borrowing. If they lent rice to anyone, one year was allowed for repaying it, since it is something that is planted. If the loan were not repaid after the first harvest, double the amount was to be paid at the second; at the third harvest, fourfold was due on an unpaid loan; and so on, regularly increasing. This was ​the only usury among them, although some have stated otherwise; but those persons were not well informed. Now, some who are lazy, and unwilling to exert themselves to pay the tribute, ask a loan for this purpose, and repay a somewhat larger sum.
Inheritances. It is their custom to share inheritances in the following manner. If a man died and left four children, the property and the slaves were divided into four equal parts, and each one of the children took his own share. If the dead man left a bastard child, the latter would receive only what the brothers were pleased to give him; for he had no right to one of the shares, nor could he take more than what his brothers voluntarily gave him, or the legacy made by his father in his favor. If the father chose to favor any of his children in his will, he did so. If the dead man left no children, all his brothers inherited his property, having equal shares therein; and if he had no brothers, his cousins-german would inherit; if he had no cousins, all his kinsmen. His property, then, went to the children, if he had any; if not, his brothers were necessarily the heirs; if he had no brothers, his first cousins; and in default of these, all his relatives shared the estate equally.
CHAPTER TENTH
Which treats of marriage customs in these islands
Marriage of the chiefs. Great mistakes have been made regarding the marriages formed among the natives of this country since they have become Christians, because the marriage customs once observed among the natives have not been clearly understood. ​Therefore some religious join them in marriage, while others release them, and others reëstablish the marriage, thus creating great confusion. For this reason, I have diligently endeavored to bring to light the way in which they observed the marriage ceremonies, which are as follows. When any man wishes to marry, he, since the man always asks the woman, calls in certain timaguas who are respected in the village. (This is what the chiefs do. For there appear to be three ranks of men in these islands—namely, chiefs, timaguas, who are freemen, and slaves—each class having different marriage customs.) The chiefs, then, I say, send as go-betweens some of their timaguas, to negotiate the marriage. One of these men takes the young man's lance from his father, and when he reaches the house of the girl's father he thrusts the spear into the staircase of the house; and while he holds the lance thus, they invoke their gods and ancestors, requesting them to be propitious to this marriage. If the marriage takes place, the lance belongs to the go-between, or it is redeemed.
After the marriage is agreed upon—that is to say, after fixing the amount of the dowry which the husband pays to the wife (which among the chiefs of these islands is generally the sum of one hundred taes, in gold, slaves, and jewels, and is equivalent to one hundred pesos)—they go to bring the bride from the house of her parents. One of the Indians takes her on his shoulders; and on arriving at the foot of the stairway to the bridegroom's house, she affects coyness, and says that she will not enter. When many entreaties have proved useless, the father-in-law comes out and promises to give her a slave if she will go up. She mounts the staircase, for the slave; but ​when she reaches the top of the stairway and looks into her father-in-law's house and sees the people assembled within, she again pretends to be bashful, and the father-in-law must give her another slave. After she has entered, the same thing takes place; and he must give her a jewel to make her sit down, another to make her begin to eat, and another before she will drink. While the betrothed pair are drinking together an old man rises, and in a loud voice calls all to silence, as he wishes to speak. He says: "So-and-so marries so-and-so, but on the condition that if the man should through dissolute conduct fail to support his wife, she will leave him, and shall not be obliged to return anything of the dowry that he has given her; and she shall have freedom and permission to marry another man. And therefore, should the woman betray her husband, he can take away the dowry that he gave her, leave her, and marry another woman. Be all of you witnesses for me to this compact." When the old man has ended his speech, they take a dish filled with clean, uncooked rice, and an old woman comes and joins the hands of the pair, and lays them upon the rice. Then, holding their hands thus joined, she throws the rice over all those who are present at the banquet. Then the old woman gives a loud shout, and all answer her with a similar shout; and the marriage contract or ceremony is completed. Up to this time, her parents do not allow the young couple to eat or sleep together; but by performing this ceremony they deliver her up as his wife. But if, after the marriage contract has been negotiated by a third party, the man who seeks marriage should repent of the bargain and seek to marry another woman, he loses the ​earnest-money that he has given, even if he has had no intercourse with the former; because when they commence negotiations for the marriage they begin to give the dowry. If a man say in conversation, or at a drunken feast, "I wish to marry so-and-so, daughter of so-and-so," and afterward break his promise and refuse to marry her, he is fined for it; and they take away a great part of his property.
In regard to the dowry, neither the husband nor the wife can enjoy it until they have children; for until then it belongs to the father-in-law. If the bridegroom is not of age to marry, or the bride is too young, both still work in the house of the father-in-law until they are of age to live together.
Marriage among the timaguas. The timaguas do not follow these usages, because they have no property of their own. They do not observe the ceremony of joining hands over the dish of rice, through respect for the chiefs; for that ceremony is for chiefs only. Their marriage is accomplished when the pair unite in drinking pitarrilla from the same cup. Then they give a shout, and all the guests depart; and they are considered as married, for they are not allowed to drink together until late at night. The same ceremony is observed by rich and respectable slaves.
Marriage among the slaves. But the poor slaves, who serve in the houses, marry each other without drinking and without any go-between. They observe no ceremony, but simply say to each other, "Let us marry." If a chief have a slave, one of his ayoiys, who serves in the house, and wishes to marry him to a female slave of the same class belonging to another chief, he sends an Indian woman as agent to the master of the female slave, saying that her master ​wishes to marry one of his male slaves to the other's female slave. After the marriage has been arranged, he gives his slave an earthen jar, or three or four dishes, and there is no other ceremony. Half of the children born to this couple will belong to the master of the female slave, and the other half will belong to the master of the male slave. When the time comes when their children are able to work for their masters, the parents are made tumaranpoques, as we have said; because when a male slave of one chief marries the female slave of another chief, they immediately receive a house for their own use, and go out to work for their masters. If a freeman marries a female slave, or vice versa, half of the children are slaves. Thus, if there are two children, one is free and the other a slave, as the parents may choose.
In one thing these natives seem to go beyond all reason and justice. It is usage among them that, if an Indian of one village owes twenty pesos (to suppose a case) to an Indian in another village, and when asked for the money refuses to repay it, when any Indian of that village where the said twenty pesos is due is caught, they seize him—even if he is in no way related to or acquainted with the debtor—and compel him to pay the twenty pesos. It is their custom that he who first owed the twenty pesos must return to him who paid that sum forty pesos instead, on account of the violence used against him. They say that they act thus in order not to use the mailed hand for collecting from the other in that village, since that would result in war.
Friendship. Reconciliation between those who have quarreled, whether these are individuals or the people of different villages, is brought about by ​drawing blood from the arms of both parties, and each tasting the blood of the other, placed in a shell, sometimes mixed with a little wine; and such friendship is not to be broken.
Witches and sorcerers; physicians. In this land are sorcerers and witches—although there are also good physicians, who cure diseases with medicinal herbs; especially they have a remedy for every kind of poison, for there are most wonderful antidotal herbs. The natives of this island are very superstitious; consequently, no native will embark for any voyage in a vessel on which there may be a goat or a monkey, for they say that they will surely be wrecked. They have a thousand other omens of this sort. For a few years past they have had among them one form of witchcraft which was invented by the natives of Ybalon after the Spaniards had come here. This is the invocation of certain demons, whom they call Naguined, Arapayan, and Macbarubac. To these they offer sacrifices, consisting of cocoanut-oil and a crocodile's tooth; and while they make these offerings, they invoke the demons. This oil they sell to one another; and even when they sell it they offer sacrifices and invoke the demon, beseeching him that the power which he possesses may be transferred to the buyer of the oil. They claim that the simple declaration that one will die within a certain time is sufficient to make him die immediately at that time, unless they save him with another oil, which counteracts the former. This witchery has done a great deal of harm among the Pintados, because the demon plays tricks on them. The religious have tried to remedy this evil, by taking away from them the oil and chastising them.
​Sneezing. If any one who is going to war or is about to begin any important undertaking, sneeze on leaving the house, he considers it a bad omen, and turns back.
Feasts. These natives have no feasts that they observe, throughout the year—save that when the married men go to war, during their absence the women do not work.
At the rice-harvest. Besides these times they set apart seven days when they begin to till their fields, in which time they neither grind any rice for their food, nor do they allow any stranger, during all that time, to enter their villages; for they say that that is the time when they pray to their gods to grant them an abundant harvest.
Years and months. They divide the year into twelve months, although only seven [sc. eight] of these have names; they are lunar months, because they are reckoned by moons. The first month is that in which the Pleiades appear, which they call Ulalen. The second is called Dagancahuy, the time when the trees are felled in order to sow the land. Another month they call Daganenan bulan; it comes when the wood of those trees is collected from the fields. Another is called Elquilin, and is the time when they burn over the fields. Another month they call Ynabuyan, which comes when the bonanças blow. Another they call Cavay; it is when they weed their fields. Another they call [Cabuy: crossed out in MS.] Yrarapun; it is the time when they begin to harvest the rice. Another they call Manalulsul, in which the harvesting is completed. As for the remaining months, they pay little attention to them, because in those months there is no work in the fields.
​Winds. It is their opinion that the winds come from the sea, which they base on the fact that the sea swells before the winds begin to blow.
Turtles. In this land are very many turtles, of great size; they are larger than a shield. Here is a marvellous thing: when the male and the female have intercourse, they remain thus joined together for twenty or twenty-five days. They become so stupefied during this act that the Indians dive into the sea, and tie the feet of the turtles without their perceiving it, and draw these creatures ashore. I have even done this myself.
Serpents. There are in this land enormous serpents, as large as palm-trees; they are, however, sluggish.
Crocodiles. There are enormous numbers of crocodiles, which are water-lizards. They live in all the rivers and in the sea, and do much harm.
Civet-cats. In many of these islands are civet-cats.
Tabon birds. In this land there is a kind of bird, smaller than a Castilian fowl; its eggs is larger than that of a goose, and is almost all yolk. This bird lays its eggs in the sand, a braza deep, at the edge of the water. There the young ones are hatched, and come up through the sand, opening a way through it with their little feet; and as soon as they gain the surface they fly away.
Palms. In all these islands are great numbers of ​cocoa-palms. In some of the nuts are found stones as large as filberts, which the natives prize, although thus far it is not known what efficacy they have. They draw a great quantity of wine from the palm-trees; one Indian can in one forenoon obtain two arrobas of sap from the palm-trees that he cultivates. It is sweet and good, and is used in making great quantities of brandy, excellent vinegar, and delicious honey. The cocoanuts furnish a nutritious food when rice is scarce. From the nut-shells they make dishes, and [from the fibrous husk?] match-cords for their arquebuses; and with the leaves they make baskets. Consequently this tree is very useful.
In these islands are very many swine, and goats of excellent quality. There are also a great many wild buffaloes, which, if caught when young, can be easily tamed. There are ducks, and some geese which have been brought from China. There are also a great many fowls of excellent quality, which are similar to those of Castilla. There are some fowls which have no tails, for which reason the natives superstitiously refuse to eat them; but these are better than the other sorts.
As for fruits like those in Castilla, they were formerly not to be found in this land, because of its proximity to China, where there are so many fruits peculiar to that country. There are here some tolerably good fruits, such as excellent bananas; nancas, ​a very fragrant fruit, and larger than the largest Spanish melon; macupas, which resemble apples; and santors, which taste like the quince. There are also many good oranges and lemons.
In the province of Ylocos is found a large tree whose blossoms resemble the white lily, and taste like fish. The Indians gather the blossoms in the morning, cook them, and eat them in place of fish. And, wonderful to relate, on the next morning the tree is again full of blossoms; and this occurs day after day.
In the mountain region, where there is scarcity of water, are found certain bejucos, six or eight brazas high, and larger around than the thumb. When this stem is cut, there gushes forth a great quantity of water, of excellent taste; and this liquid supplies the lack of water. Each bejuco will yield two or three cuartillos of water.
CHAPTER ELEVENTH
Which treats of the rites and ceremonies observed by the Moros in the vicinity of Manilla, and of their social conditions
The god Batala. According to the religion formerly observed by these Moros, they worshiped a deity called among them Batala, which properly means "God." They said that they adored this Batala because he was the Lord of all, and had ​created human beings and villages. They said that this Batala had many agents under him, whom he sent to this world to produce, in behalf of men, what is yielded here. These beings were called anitos, and each anito had a special office. Some of them were for the fields, and some for those who journey by sea; some for those who went to war, and some for diseases. Each anito was therefore named for his office; there was, for instance, the anito of the fields, and the anito of the rain. To these anitos the people offered sacrifices, when they desired anything—to each one according to his office. The mode of sacrifice was like that of the Pintados. They summoned a catalonan, which is the same as the vaylan among the Pintados, that is, a priest. He offered the sacrifice, requesting from the anito whatever the people desired him to ask, and heaping up great quantities of rice, meat, and fish. His invocations lasted until the demon entered his body, when the catalonan fell into a swoon, foaming at the mouth. The Indians sang, drank, and feasted until the catalonan came to himself, and told them the answer that the anito had given to him. If the sacrifice was in behalf of a sick person, they offered many golden chains and ornaments, saying that they were paying a ransom for the sick person's health. This invocation of the anito continued as long as the sickness lasted.
When the natives were asked why the sacrifices were offered to the anito, and not to the Batala, they answered that the Batala was a great lord, and no one could speak to him. He lived in the sky; but the anito, who was of such a nature that he came down here to talk with men, was to the Batala as a minister, and interceded for them. In some places, and ​especially in the mountain districts, when the father, mother, or other relative dies, the people unite in making a small wooden idol, and preserve it. Accordingly there is a house which contains one hundred or two hundred of these idols. These images also are called anitos; for they say that when people die, they go to serve the Batala. Therefore they make sacrifices to these anitos, offering them food, wine, and gold ornaments; and request them to be intercessors for them before the Batala, whom they regard as God.
Government of the Moros. Among the Moros there is precisely the same lack of government as among the Pintados. They had chiefs in their respective districts, whom the people obeyed; they punished criminals, and laid down the laws that must be observed. In the villages, where they had ten or twelve chiefs, one only—the richest of them—was he whom all obeyed. They greatly esteem an ancient lineage, which is therefore a great advantage to him who desires to be a lord. When laws were to be enacted for governing the commonwealth, the greatest chief, whom all the rest obeyed, assembled in his own house all the other chiefs of the village; and when they had come, he made a speech, declaring that, to correct the many criminal acts which were being committed, it was necessary that they impose penalties and enact ordinances, so that these evils might be remedied and that all might live in peace. This policy was not in vogue among the Pintados, because no one of them was willing to recognize another as his superior. Then the other chiefs replied that this seemed good to them; and that, since he was the greatest chief of all, he might do whatever ​appeared to him just, and they would approve it. Accordingly, that chief made such regulations as he deemed necessary; for these Moros possess the art of writing, which no other natives of the islands have. The other chiefs approved what he ordained. Immediately came a public crier, whom they call umalahocan, who is properly a mayor-domo, or steward; he took a bell and went through the village, announcing in each district the regulations which had been made. The people replied that they would obey. Thus the umalahocan went from village to village, through the whole district of this chief; and from that time on he who incurred the penalties of law was taken to the chief, who sentenced him accordingly. If the penalty be death, and the condemned man say that he prefers to be a slave, he is pardoned, and becomes a slave. All the other chiefs are also judges, each in his own district; but when any important case arises the head chief calls all the others together, in order to decide it, and the affair is settled by the vote of all. The chiefs are accustomed to impose the taxes; but there is no fixed amount for these, save what the proper judge decrees shall be paid.
Marriages. These Moros followed in their marriages the same customs as those of the Pintados, in giving the dowry. Thus, if the man should, contrary to the woman's desire, break his pledge and annul the marriage, he would lose the dowry, and she would retain it, free from him. Likewise, if the wife left the husband she was obliged to return him the dowry. If she committed adultery and the husband therefore left her, she returned him double the amount of the dowry. If the wife left the husband in order to marry another, the second husband was obliged to repay to ​the first husband the dowry which the latter had given tc the woman, and to pay a fine, more or less—such an amount as the judge should order him to give. If the husband were a chief, and caught his wife in the act of committing adultery, he had the right to punish her with death, and the adulterer also, and could slay them with impunity. If he killed one and the other escaped, there would be open war between the two families until the other adulterer died. If both escaped, they must pay for their lives with a certain weight of gold. If they were chiefs, the penalty was one hundred taes, fifty for the woman and fifty for the adulterer. This done, they were pardoned, and remained friends. If they were timaguas, they incurred a lighter penalty.
Wars. In wars and slavery among the Moros, they observed the same customs as did the Pintados.
Thieves. There was among the natives a law concerning thieves. It was a petty theft if the amount were less than four taes (that is, twenty pesos); but if more than that sum, it was a serious offense. He who committed the former must return the gold, and then be sentenced, at the will of the judge, to pay a fine in money. If it were the greater theft, involving an amount of four taes or upward, he incurred the penalty of slavery. But if the goods stolen amounted to a cati [catty] of gold, the penalty was death, or the enslavement of the culprit and his children and all those of his household.
It was also a law that for the first theft the penalty was a fine in money, and for the second, slavery; for further offenses, it was death. Or if pardoned, as described above, he was made a slave, with his wife and children. This punishment did not apply to the ​son who proved that he was outside the house—whether he dwelt in a house of his own or lived with relatives on an independent footing; and therefore he was free. Only those who lived in the house of the delinquent were liable to punishment, because they all were suspected of knowledge of the theft.
There was also a law that anyone who spoke disrespectfully of a chief, or uttered abusive language to him, was liable to death. If he could redeem his life, a fine of fifteen taes of gold was imposed. If he did not have the means to pay and relatives did not contribute to ransom him, and the delinquent begged for mercy, saying that then he would become a slave, his life was spared, and he became the slave of the injured party. For this reason the penalty of a fine was available for him who possessed wealth. If the quarrel were between persons of equal rank, the chiefs settled the matter according to justice and their laws, and the like penalty was imposed. If the delinquent refused to pay according to this sentence, war was declared between the villages or the factions. Hostilities then followed; and from that time those who were captured were enslaved.
One may be released after paying the sum decreed; until then he is a slave. It was a law that if, when two timaguas were together, either of them insulted the other, he must pay a sum of money according to the nature of the insult, which was decided by the judge. If the insult were a gross one, the fine was large accordingly; and if the culprit had not the means to pay more than five taes, he became the slave of the injured person. If the delinquent begged from the chief or some other friend the favor of lending him the money, he became the slave of him who ​loaned the money. This slavery extended only to the culprit, and not to his children or relatives, except to children who were born during his slavery.
It is usual among the natives of this island to aid one another with money-loans. He who borrowed from a chief or a timagua retained the money until a fixed time had elapsed, during which he might use the money that was lent to him; and besides, he divided with the lender the profit that he made, in acknowledgment of the favor that he had received.
It was a law that if he who borrowed the money became insolvent, and had not means to pay his debt, he was considered a slave therefor, together with the children born during his slavery; those already born were free.
It was a law among these people, when two men formed a business partnership in which each placed the same amount of money, that if one of them went to traffic with the money belonging to both, and while on a trading journey were captured by enemies, the other man who remained in the village must go to ransom his partner, with half of the ransom-price agreed upon; and the captive was then released from liability—not only for what was due to the partnership, but for the amount which was afterward given for his ransom, and was not obliged to pay anything. If the man who lost the money lost it in gambling, or by spending it with women, he was obliged to repay to the partnership the amount which he had drawn therefrom, and he and his children were obliged to pay it. If the amount were so great that they could not pay it within the time agreed upon, he and half his children would become the slaves of the partner. If there were two children, one was a slave ​and the other was free; if four, two were slaves, and two free; and so on with any larger number. If the children were able to pay their father's debt afterward, they were set free.
It was a law that he who killed another must die; but if he begged for mercy he would become the slave of the dead man's father, children, or nearest relatives. If four or five men were concerned in the murder, they all paid to the master of the slave the price which the slave might be worth; and then the judge sentenced them to such punishment as he thought just. If the men had not means to pay the fine, they became slaves. If the dead man were a timagua, the penalty of death was incurred by those who were proved to be his murderers; but if the condemned men begged for mercy they became slaves. Accordingly, after they were sentenced the culprits might choose between death and slavery. If the man slain were a chief, the entire village where he was slain must, when that was proved, become slaves, those who were most guilty being first put to death. If the murderers were private persons only, three or four of the most guilty were put to death, without any resource in mercy; and the rest, with their children, became slaves.
When any person entered the house of a chief by night, against the will of the owner, he incurred the death penalty. It was their custom that when such an offender was caught he was first tortured, to ascertain whether any other chief had sent him. If he confessed that he had been thus sent, he was punished by enslavement; and he who had sent him incurred the death penalty, but might be released therefrom by paying a certain amount of gold for the crime.
​He who committed adultery was, if he were one of the chiefs, punished with death; the same penalty was inflicted upon any man who was caught with the concubine of a chief. Similarly, the husband might kill the adulterer, if caught in the act. If perchance he escaped by flight, he was condemned to pay a fine in money; and until this was done there was enmity between the two families concerned. The same law was in force among the timaguas.
This relation was written by order of the governor of these islands.
Miguel de Loarca of the town of Arevalo.
I was also one of the first, among those who came to these islands, who showed any curiosity regarding these matters; and therefore I consider this a reliable and true account.
[Endorsed at end: "A memoir regarding the peculiarities of these islands, written in obedience to a decree of his Majesty. To the royal Council of the Indies."]
[Endorsed on outside wrapper: "Relation of the Filipinas Islands, their discovery, the Spanish settlements, the usages and customs of the natives, their religion, etc.; written, in virtue of a royal decree, by Miguel de Loarca, a citizen of the town of Arevalo, one of the earliest conquerors and settlers." A similar endorsement is written on the inside cover of the MS.]
* ↑ Pasacao River is a small stream on the western side of the (old) province of Camarínes Sur. The overland journey here mentioned is to Nueva Cáceres, capital of the province, which is ten miles above the mouth of Naga River (although farther by the windings of the river). This river has its source only four miles from the Pacific coast of Albay, whence it flows N.W. into Bató Lake; this part of its course is called Inaya River. Another N.W. course of about the same length (about 25 miles) carries the waters of the lake as far as Nueva Cáceres, in a stream known as Bicol (the Vicor of our text) River. From that city to its discharge in San Miguel Bay, it is called Naga River.
* ↑ A sort of garment worn by peasants, opening behind or at the shoulder. The meaning of the name, "jump aboard," suggests the similar name applied in some localities in the United States to a sort of over-all blouse, there called "jumper."
* ↑ Cf. the descriptions of this custom in Morga's Philippine Islands (Hakluyt Society, London, 1868), p. 304; and in account of Thomas Candish's voyage, in Hakluyt's Voyages (Goldsmid ed.) xvi, p. 42.
* ↑ "A god of the Higuecinas (a subdivision of the ancient Bisayas). The Igueines (another subdivision of that people) believed that the god Maguayan carried the souls of his disciples, in his boat, to another life."—Ferdinand Blumentritt: "Diccionario mitológico," in Retana's Archivo, ii, p. 411.
* ↑ These seem to be memoranda, which the writer forgot to fill in later.
* ↑ The tabon, also called "the mound-builder" (Megapodius cumingi). Its eggs are highly prized by the natives as an article of food; they rob the deposit made by the birds. After each egg is deposited, the parent birds (several pairs of whom often frequent the same spot) scratch earth over it, thus gradually raising a mound of considerable size. See description of this bird in Report of U. S. Philippine Commission for 1900, iii, pp. 314, 315.
* ↑ Of the banana (Musa), over fifty varieties have been enumerated as found in the Philippine Islands. Many of these are minutely described in Blanco's Flora, pp. 167–175. The nangca (or langca) is Arctocarpus integrifolia; the macupa (also known as tampoi), Eugenia malaccensis; the santol (santor), Sandóricum indicum. See descriptions of all these in Blanco's Flora, and in U. S. Philippine Gazetteer, pp. 93–95.
* ↑ The bejucos, as before explained, are various species of Calamus, commonly known as rattan. Blanco describes two of these (C. maximus and C. gracilis) as furnishing a supply of water. Some of the species attain a height of more than six hundred feet.
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