Leyte Normal University

Tacloban City

CUSTOMS OF THE TAGALOGS

In partial fulfillment of the requirements in

GE 102 : Readings in Philippine History

Presented to:
Mr. Ken P. Corro
Faculty, Secondary Education Department

Presented by:
Daryll B. Agero
Janet Demeterio
John Ibañez
Shara Mae Pacabis
Gretchel A. Queztas
Allhea D. Sta. Iglesia
(MTh 2:30-4:00)
SC32
 I. Background of the Author:

Juan De Plasencia (Spanish Friar of the Franciscan order)

● Born to the illustrious family of Portocarreros in Plasencia in the region of
Extremadura, Spain in the early 16th century.
● He was one of the seven children of Pedro Portocarrero, a captain of a Spanish
schooner.
● Juan de Plasencia grew up during the period known as Siglo de Oro, a golden age
when arts and literature flourished in many parts of Spain, among them his native
Extremadura.
● Fray Joan de Puerto Carrero, del convento de Villanueva de la Serena, was his
real name.
● Fray Juan De Plasencia came together with the first batch of Franciscan
missionaries in the Philippines.
● Arrived at a port in Cavite, a few kilometers south of Manila on the 2nd of July
1578.
● He was the author of the first religious book titled “Doctrina Christiana”.
● It was a little book of prayers written by Franciscan Friar Juan de Plasencia. He
derived its name from the Latin term Doctrina Christiana meaning the “teachings
of the church”. It was printed in Gothic letters and Tagalog characters on rice
paper.
● Preserves a record of the ancient Baybayin script.

II. Historical Context of the Document:

"Customs of the Tagalogs" was written in 1589 during the Spanish Colonial
Period. It was written by a Spanish friar, Juan de Plasencia in response to the King of
Spain's task of documenting the customs and traditions of the colonized ("natives") based
on, arguably, his own observations and judgments. His work gave descriptions of the
Tagalog's ancestors at that time. Most of these are through culture and since Tagalog
customs were new to him, it leads to misconceptions and prejudice of Tagalog ancestors
and culture. In socio-political context, it was then that barangays (tribal gathering) were
the only form of governance in the Tagalog region that time and it was governed by what
they called dato. It was observed that before the Spanish colonization, Tagalogs already
had their own culture, government system, beliefs and worship concept. Tagalogs had
religions of their own long even before Spaniards got here in the Philippines. Badhala,
whom Tagalogs especially worshiped, seems to signify to them as “all powerful” or
“maker of all things”. The author, as a Spanish friar, believes that Tagalogs worship the
devil based on his observations and based on the line he stated in his account “Their
manner of offering sacrifice was to proclaim a feast, and offer to the devil what they had
to eat.” His status affects his writing in a way that he is a Christian and considers that
Tagalogs are worshiping the devil. His remark at the end “May the honor and glory be
God our lord’s, that among all the Tagalogs not a trace of this is left; and that those who
 are now marrying do not even know what it is, thanks to the preaching of the holy gospel,
which has banished it.” also supports such claims.

III. Content Presentation and Analysis:

Juan de Plasencia's book Customs of the Tagalogs describes Tagalog life before
colonization. Juan de Plasencia's La Costumbres de las Tagalogs is presented in a
methodical and comprehensive manner, giving readers a complete overview of the
Tagalog people's customs and practices in the Philippines during pre-colonial times when
he was there. The book is organized into sections, each of which focuses on a distinct
facet of Tagalog culture. Social classes, marital customs, inheritance, government,
legislation, laws, judicial process, religion (religious beliefs), burial rites, and even
mythical beliefs are included in these parts. Juan de Plasencia offers information in a
systematic fashion within each segment, frequently beginning with a basic overview and
then digging into specific details. He includes details, explanations, and even anecdotes
to help readers have a better grasp of the norms under discussion. Moreover, the book is
written in a descriptive and narrative style. It recounts Plasencia's first hand views and
recollections of life in the Tagalog community. Thus, the structure and format of Juan de
Plasencia's "Customs of the Tagalogs'' have a significant impact on how the content is
presented. Plasencia's descriptive and narrative technique immerses readers in the
Tagalog people's environment, providing a vivid and absorbing experience. This firsthand
perspective enhances the content's engagement and authenticity, providing readers with a
sensation of being present in the Tagalog community. However, the fact that the book is
written in Spanish, the colonial authorities' language, implies that it was designed to teach
and educate the Spanish colonizers about Tagalog customs and practices. This language
choice affects the content's accessibility for non-Spanish users, as they may require
translations or interpretations to properly comprehend the information.

Customs of the Tagalogs discussed by Juan de Plasencia

Government System

According to the account of Juan de Plasencia, our ancestors had a chief that they
called “Datos”, which is the leader or head of the barangay. His work also suggested that
the barangay “system” came from the people that rode in “balanghays” or boats, who
settled here in the Philippines. The captain of those boats were chosen as their “datos” or
chieftain. These barangays consist of parents, children, relations, and slaves.

The barangays are not related to each other or under another barangay, instead
they create pact or agreements that build mutual relationships between different
barangays.

a. Social Classes

Friar Juan de Plasencia classified the social classes in barangay into three distinct
groups, namely; nobles, commoners, and slaves. The author emphasized the privileges
of the highest social classes, the nobles or “Maharlika”. Wherein, he described them as
free born, free from taxes, and warriors of the barangay. Moreover, there were different
customs for when a “Maharlika” gets married to a slave, which reflects unto the division
of social classes of their children between parents.

In addition, the commoners were called “Alipining Namamahay”. They serve

masters and accompany him whenever the master goes beyond the island. Although they
serve a master, they live in their own house, and are lords of their property and gold. The
author, highlighted the process or succession of inheritance of their children.
 Meanwhile, slaves are called “Alipin sa Guiguilir”. They serve their masters as
well in his house and on his cultivated lands, and may be sold. The master has the power
or control of them on what they deserve to receive from him. He also emphasized, the
difference or how to distinguish the difference between the “Aliping Namamahay” from
“Alipinin sa Guiguilir”.

b. Slavery

Although tribes are against slavery, there are certain situations that may demand
enslavement, especially in terms of paying debts. The children and companions of
witches are considered slaves of the dato, unless he/she is harmed they will be put into
full recovery before becoming a slave. One can be considered as a slave, if for the
moment he has no means to pay any violations done – this is until he can pay for it.
Likewise, when he is freed through his relatives he must serve half of his service and if
not, he will be required to serve twice of what should have been and would be considered
“Aliping Namamahay”.

Judicial System

The judicial system was distinguished in the written report of Juan de Plasencia.
Wherein, he narrated that the “datos” and unanimous arbiter of the other tribes gives
ruling for the people they govern. Their first option for their people is to be judge by the
dato and the ruling is done in front of his people. If the plaintiff or the defendant felt
prejudiced about the ruling of the dato, he or she may seek arbiters from other tribes to be
judged. This is also done when two datos are in dispute of a certain issue.

Inheritance, Marriage and Children, and Dowry

a. Inheritance

The author discussed the inheritance of the debtors’ children. In a situation, where
their parents are debtors and they die, their children will have to pay the debt through half
of their profits of their lands until it is fulfilled. Inheritances are equally divided among
legitimate children, except if there is a favored child of the family.

a.a. Exceptions

● If the parents decided that their son would be married to the chieftain’s daughter,
the son would get more than any of their sons. This would be in the form of
dowry.
● If one has two wives and has children to both wives, the children would divide
their mothers’ dowry.
● If one of his wives is a slave, she would not receive any dowry, thus, there is no
share for her children even if they are legitimate.
● If the father were a chief or was with unanimous consent, the illegitimate children
are given one-third of the inheritance.
● If one (chief) has no legitimate children, all will be given to the unmarried wife or
“Inaasava’s child”.
● If he has no children or wife, this will be given to the nearest relative.

b. Marriage and Children

In a situation where a married woman gives birth to a child outside of her

marriage the husband can choose between; punishing the wife, which is considered as a
dowry and the child would be considered legitimate or he can disregard the wife so that
the child would not inherit anything. Although a child is born outside of marriage, the
offender was not considered dishonored by the punishment inflicted, nor did the husband
leave the woman. With the punishment the child is made legitimate.

For adopted children, they inherit double of the payment for their adoption. If the
adopted child has children and he died first, his children should not inherit his
inheritance. This secures him from danger since his money is exposed and is protected as
a child.

c. Dowries

According to the author, dowries are given by men to women’s parents. They are
enjoyed by the parents if they are still alive or living. In case of their death, the dowry
will be divided among their children equally, unless the father stated that this additional
inheritance is only for that son. If the woman has no parents, she can enjoy it together
with her relatives. The soon-to-be-wives immediately receive their dowries, if they fail to
do so, there is a great sum of fines that they shall pay which depends on their fortune.

c.c. Conditions

● If a woman wants to be divorced before giving birth and seeks for another
marriage, the dowry should be returned plus an additional amount to the husband.
● If she does not remarry, the dowry is returned.
● If a husband wants to be divorced, half of the dowry will be returned. In the case
that he has children with that woman, all the dowry will go to them through their
grandparents or any relatives.
● If the wife dies and does not have any children, only half of the dowry will go to
the husband.
● If the husband dies, half of the dowry will return to his relative.
● If the woman has no parents and disagrees to marry the man, the dowry is
returned and if her parents are still alive, they will pay a fine and return the dowry
to the man.

Religious Customs

a. Worship

According to the author, in all villages, or in other parts of the Filipinas Islands,
there are no temples consecrated to the performing of sacrifices, adoration of their idols,
or the general practice of idolatry. Instead, our ancestors have simbahan, which means a
temple or place of adoration which was made because they wanted to celebrate a festival
called “pandot” or “worship” wherein they celebrate it in the large house of the chief. Its
purpose is to shelter the assembled people, a temporary shed on each side of the house
with a roof called “sibi” which protects the people from getting wet during rains. In
addition, they constructed the house that it might contain many people – dividing it, after
the fashion of ships, into three compartments. Further, the worship of our ancestors is
called “Nagaanitos”.

One of the many idols that they have worshiped is “Bathala”. The author believed
that the name “Bathala” signifies “all powerful” or “maker of all things”. They also
worship the sun, moon, stars (tala), constellations which they name “Balatik and
Mapulon, Dian Masantala who was patron of lovers and of the generation, Lacapati and
Indianale patron of the lands and of husbandry, and crocodiles (buaya) which they fear
from. Our ancestors are also firm believers of auguries. These can be translated as flood
Omen and Bad Omen. They also practice divination to know if the weapon is suitable for
the possessor.

b. Sacrifices

In terms of offering sacrifices, it is through festival that they offer it to the “devil”
what they had to eat. It is done in front of an idol which they anoint with fragrance
perfumes and sung poetic song led by the priest or “Catotolan”. People then respond to
favor them with things that they need. Some idols are covered in a cloth twice so that
they could worship the devil without seeing the idol. Also, the devil could possess the
priest that his eyes would shoot flames, have a fearful sight to those beholding, and
uttered words of arrogance. In some places, when one is possessed by the devil he will be
tied to a tree, to prevent the devil from destroying him. Most of the offerings are swine,
goats, and fowls which are decapitated in front of the idol. As part of the ceremony they
break a jar that contains cooked rice which was also set in front of the idol. After that
these offerings are eaten by the guest of the feast

b.b. Reasons of their Sacrifices

They offer sacrifices for several reasons;

● For the recovery of a sick person,

● For prosperous voyage of those embarking on the sea;
● A good harvest in the sowed lands;
● A propitious result in wars;
● Successful delivery in childbirth;
● Happy outcome in married life.

This is celebrated by people with ranks in the barangay; it would last 30 days.
With regards to the monthly period of girls, their eyes are covered for four days and four
nights. At the end of the period, the priest would take the girl to the river and bath her,
which should bless the girl to bear a child and have a successful marriage.

In the religious customs of the natives their priests have distinguished 12 kinds of
devils. They are the following;

● Mangangauay- wishes who deceived by pretending to heal the sick. These priests
even induced maladies by their charms, which in proportion to the strength and
efficacy of the witchcraft, are capable of causing death.
● Manyisalat- These priests had the power of applying such remedies to lovers that
they would abandon and despise their own wives, and in fact could prevent them
from having intercourse with the latter.
● Mancocolam- whose duty was to emit fire from himself at night, once a month.
● Hocloban- Without the use of medicine, and by simply saluting or raising the
hand, they killed whom they chose. But if they desired to heal those whom they
had made ill by their charms, they did so by using other charms.
● Silagan- whose office it was if they saw anyone clothed in white, to tear out its
liver and eat it, thus causing his death.
● Magtatangal- his purpose was to show himself at night to many persons, without
his head or entrails. In such wise the devil walked about carrying, or pretended to
carry, his head to different places: and in the morning, returned into his body
remaining, as before, alive.
● Osuang- equivalent to sorcerer, they say that they have seen him fly, and that he
murdered men and ate their flesh.
● Mangagayoma- They made charms for lovers out of herbs, stones, andwood
which would infuse the heart with love.
 ● Sonat- which is equivalent to preacher. It was his office to help one to die, at
which time he predicted the salvation or condemnation of the soul. It was not
lawful for the functions of this office to be fulfilled by others other than the
people of high standing, on account of the esteem in which it was held.
● Pangatahojan-was a soothsayer, and predicted the future.
● Bayoguin- signified a cotoquean a man whose nature inclined toward that of a
woman.

c. Burial Rites / Ceremony

The author also stated how our ancestors buried the dead. The dead would be
buried beside his house, or if he is a chief his body would be beneath a little house which
they constructed. They would mourn for four days and afterward, laid him on a boat
which served as a coffin, placing him beneath the porch, where guard was kept over him
by slaves. In place of rowers, various animals were placed, two male and female of each
species. The slaves would take care of the animals. If the dead is a warrior, the slave
would be tied to his body until it wretched the way he died. They would sing praises for
the deceased for his good qualities, they also accompany this with drinking and eating.

Negritos, however, do not believe in these customs. They are convinced that there
is another life of rest or what they call MACA. They believed that only people that didn’t
do harm would go there and if he possessed moral virtues. There is also a place called
CASANAAN on the other life which was the place of anguish. According to Negritos,
souls in casanaan will face the demon that they call SITAN.

IV. Contribution and Relevance of the Document in Understanding the Grand

Narrative of Philippine History:

The Customs of the Tagalogs enabled the exploration of the ancient

lives of the people living in central Luzon. It has continued to serve as a basis for
historical reconstructions of Tagalog society. It is regarded as one of the earliest
ethnographic works on the Philippines and is a crucial source for scholars and students
studying the country's history and culture because it offers insights into the pre-colonial
culture of the Philippines. It contains detailed information on the existing topics such as
customs, traditions, religion, business , lifestyle and superstition. The information
provided in the text gave vivid imagery, which allowed for further analysis of the
practices of the ancient Tagalogs and comparisons with other accounts of succeeding
periods and significant events in Philippine History. The account aids in realizing that
mastery of the local language and culture led to the success of Christianity in the
Philippines. Juan de Plasencia's work made the Filipinos realize how unique the Tagalog
culture was before colonization. Moreover, the document allows us to know and
understand the Grand Narrative of Philippine history as it describes how Filipinos lived
prior to the Spaniards' colonization of the Philippines. Although many critics claim that
it contains biases and prejudices, the majority of the material is still relevant to our
country's and society's history. We can see our origins as well as our culture in this book,
which has been influenced by three colonizations that occurred in our country. Without
historical records, it would have been impossible to trace our ancestors' civilization.
"Tagalog Customs" demonstrated how our forefathers lived without the assistance of
major Western governments. Our forefathers had their own way of ruling over a group of
people known as Barangays. They have already begun trading with neighboring
countries. There is also a social hierarchy, as Datos, Maharlicas, commoners, and slaves
exist. Their communities are governed by laws. Disprove the claim of some Spaniards
that locals were uncivilized and lacking in culture, as it provided an elaborate observation
on functioning government, tax system, the criminal justice system,indigenous
calendar, and long-standing customs and tradition such as garments, gold ornaments,
houses, and idols that are comparable to Southeast Asian civilization and culture
V. References
Gutay, J. (n. d.). Life and Works of Fray Juan de Plasencia. OFM ARCHIEVES -
PHILIPPINES. https://ofmphilarchieves.tripod.com/id8.html
Plasencia, J.d. (year published). Customs of the Tagalogs.