[Gaspar de San Agustin, O.S.A., wrote the following letter regarding the Filipinos. This letter has been widely discussed pro and con by various writers, because of the views expressed therein. Many manuscript copies of it exist in various collections, archives, and libraries. The present translation is made from an early manuscript copy, belonging to Mr. E. E. Ayer, of Chicago. In footnotes we give the variant readings of the MS. conserved in the Museo-Biblioteca de Ultramar, Madrid (pressmark “6–5a; caja 17; 21–4a”), that MS. being indicated in our notes by the letter M.; and of the letter as published in Delgado’s1 Historia (pp. 273–296, where it shows marks of having been edited by either Delgado or his editor), that publication being indicated by the letter D. Sinibaldo de Mas presents many of the essential parts of the letter in his Informe de las Islas Filipinas en 1842, i, “Poblacion,” pp. 63–132. He says: “In order to give an idea of their physical and moral qualities, I am going to insert some paragraphs from a letter of Father Gaspar de San Augustin of the year 1725,2 suppressing many Latin citations from the holy fathers which weigh that letter down, and adding some observations from my own harvest, when I think them opportune.” We shall use most of these observations in the annotations herewith presented. Sir John Bowring gives, on pp. 125–139 of his Visit to the Philippine Isles (London, 1859) some excerpts taken from Mas’s Informe, but he has sadly mixed San Agustin’s and Mas’s matter, and has ascribed some of the latter’s observations to San Agustin, besides making other errors.3]
Letter from fray Gaspar de San Agustin to a friend in España who asked him as to the nature and characteristics [genio] of the Indian natives of these Philipinas Islands.4
My Dear Sir:
Although your command has so great weight with me, the undertaking of performing it satisfactorily is so difficult that I doubt my ability to fulfil what you ask. It would be more easy for me, I believe, to define the formal object of logic; to give the square of a circle; to find the mathematical [side5] of the double of the cube and sphere, or to find a fixed rule for the measurement of the degrees of longitude of the terrestrial sphere; than to define the nature of the Indians, and their customs and vices. This is a memorandum-book in which I have employed myself for forty years, and I shall only say: Quadraginta annis proximus fui generationi huic, et dixi semper hi errant corde;6 and I believe that Solomon himself would place this point of knowledge after the four things impossible to his understanding which he gives in chapter XXX, verse 18 of Proverbs. Only can they tell the One who knows them by pointing to the sky and saying, Ipse cognovit figmentum nostrum.7 But in order that you may not say to me that I am thus ridding myself of the burden of the difficulty,8 without making any effort or showing any obedience, I shall relate briefly what I have observed, for it would be impossible to write everything, if one were to use all the paper that is found in China.
2. The knowledge of men has been considered by the most erudite persons as a difficult thing. Dificile est, noscere hominem animal varium et versipelle.9 Man is a changeable theater of transformations. The inconstancies of his ages resemble the variation of the year. A great knowledge of man did that blind man of the eighth chapter of St. Mark have who said, with miraculous sight, that he saw men as trees: Video homines velut arbores ambulantes.10 For the tree in the four seasons of the year has its changes as has man in his four ages; and thus said the English poet Oven:
“Ver viridem flavamque æstas, me fervida canam
Autumnus calvam, frigida fecit hyems.”11
“For this is the inconstancy of man in his [various] ages: green in his childhood; fiery in the age of his virility; white in old age; and bald in his decrepitude.” But his greatest change is in his customs, for he is a continual Proteus, and an inconstant Vertumnus.12 Thus does Martial paint his friend:
“Dificilis, facilis, jucundus, acerbus est idem;
Nec tecum possum vivere, nec sine te.”13
From this came the proverb ”Quot capita, tot sententiæ.”14 For in the changeable affection of man are locked up all the meteoric influences of natural transformations.
3. It is a fact that the difficulty of knowing these Indians is not in the individuals, but in the race; for, if one be known, then all are known, without any distinction—so much so that the Greek word monopantos15 fits them, and which another critic gave to another race of people, because they were all homogeneous and uniform among themselves. At the eighth meeting of the last Lateran Council, held in the time of Leo X, the opinion of the Monophysite philosophers16—who give but one single soul to all men, each body having a part of it—was condemned. Doubtless that impious opinion originated from some nation as alike in customs as these Indians; and it is not the worst thing to have been able to give this humble judgment, although it is defective.17
4. Although we call both the natives of America and those of these Philipinas Islands Indians, it cannot be denied that they are very different; for the inclination of the Asiatics18 is somewhat more docile and more capable of progress through teaching. Accordingly, I shall confine my remarks to the Indians of Philipinas, leaving the definition of the Americans for those who know them; for they have enough chroniclers who have undertaken it, although I doubt that they obtained their desire, such as Father Juan de Torquemada in his Monarchia Indiana,19 Fray Antonio de Remesal,20 and Father Joseph de Acosta.21 For what has been written of them by the bishop of Chiapa, Fray Bernardino de Cassas,22 and by Don Juan de Palafox23 in his treatise on the virtues of the Indians, was written from very remote experience; and they were carried away by the holy zeal of their defense as they were deceived24 by their remote knowledge of the object—as [in viewing] the hills and mountains, which anear are green, but afar are blue. Gold conceals from the sight the degree of its fineness; and one must crush25 the rock himself, and frequently, in order to recognize the truth.
5. The Asiatic Indians of Philipinas, then, are almost the same as those of the other nations of East India, in what regards their genius [genio], temper, and disposition. Consequently, the Malays, Siamese, Mogoles, and Canarines26 are distinguished only by their clothing, languages and ceremonies. I except the Japanese (who are, as Gracian27 learnedly remarked, the Spaniards of Asia) and the Chinese, who, by their culture and civilization, and love of letters, seem to be different—although, touched with the stone of experience, they are the same as the Indians.28 The influence of the stars which rule Assia is common, whence Macrobius and Suetonius complain that the corruption of the good native customs of the Romans proceeded, especially from Persia, whence came great evil both to the Greeks and to the Latins.
6. But leaving this immense sea of peoples and customs, let us return to our natives of these islands, who, besides having been exceedingly barbarous, living without a ruler, and in a confused monarchy,29 have the vices of the islanders; for they are fickle, false, and mendacious, and [that] by the special influence and dominion which the moon exercises upon all the islands, isthmuses, and peninsulas [Chersonesos], of which much will be found in the Theatrum vitæ humanæ of Laurencio Beyerlinch.30
7. The temperament of these Indians, as is proved by their physiognomy, is cold and humid, because of the great influence of the moon. They have but little or no difference among themselves in their temperament, as was remarked by a learned doctor who has had considerable experience in these islands, namely, Doctor Blas Nuñez de Prado. [He observed] that there was no difference, but a great similarity, in the humors of those who had been treated, and a fine natural docility in responding to the medicine; in whatever remedy it was applied to them. For they have not the great rebelliousness and changeableness of the Europeans, because of the infinite combinations made in them by the four humors. The cause of this is the similarity and lack of variety in the food that they use and which their ancestors used, which go to make up a nature different in its root from that of the Europeans, but yet very similar.31
8. This disposition and influence makes them fickle, malicious, untrustworthy, dull, and lazy;32 fond of traveling by river, sea, and lake; fond of fishing, and ichthyophagous33—that is, they sustain themselves best on fish; they have little courage, on account of their cold nature, and are not disposed to work.34 Besides this they have other qualities and vices, of which I do not know the cause, and I do not believe that I can easily know them.35 I shall mention some of them.36
9. First, they are remarkable for their ingratitude; and although ingratitude is an innate vice in all people, through the corruption of original sin in our vitiated nature, it is not corrected in them by the understanding, and they lack magnanimity. Therefore, it is all one to do a good turn to an Indian, and to prepare oneself to receive the blow of his ingratitude. Consequently, if one lend them money, they do not pay it; but instead they run away from the father. Hence there is ground for scruples in regard to lending money to them; for that is a benefit from which evil must result, as they absent themselves and do not come to mass. If others ask them why, they answer that the father37 is angry at them. In them is verified the picture given by the Holy Spirit in chapter xxix, verse[s] 4[–9] of Ecclesiasticus. “Many” (he says) “have thought by artifice to satisfy the thing due, and have given trouble to those who have aided them. So long as they receive, they kiss the hands of him who gives, and humble themselves with promises. But when it comes time to pay, they will beg for time (for they are beggars and not givers); and they will utter tedious and complaining words, and the time is spent in vain. Even though one can pay, he can be got to do so only with great difficulty. For one solidus38 scarcely will he give the half, and that he will think an unjust artifice; and if he cannot pay he will keep the money, and will esteem the debtor as an enemy causelessly, and will return him insults and evil words, and for honor and kindness will return him dishonor.”39 This picture of ingratitude given by Ecclesiasticus fits many, but it fits the Indians better than all other nations, except the Vix solidi reddet dimidium,40 for they pay nothing. This is one of the evil signs that the royal prophet finds in the evil and ingrate in Psalm xxxvi, verse 21: “The sinner shall take the loan, and shall not pay.”41 Consequently we find our Indians pagans in this, although they are Christians.42
10. If they borrow anything that is not money, they will never return it until it is requested; and, as an excuse for not having returned it, they say that they have not been asked for it.43
11. Their laziness is such that if they open a door they never close it; and if they take any implement for any use, such as a knife, pair of scissors, hammer, etc., they never return it whence they took it, but drop it there at the foot of the work.44
12. If they are paid anything in advance, they will leave work and keep the pay.45
13. They are naturally rude, and consequently, it is strange to see them, when talking with the father or a Spaniard, first scratch themselves on the temples,46 and, if it be a woman, on the thigh; but the more polished scratch themselves on the head.47
14. It is a thing of great wonder that in everything they make in which there is a right and wrong side, they naturally make it wrong side out. Consequently, they have not thus far been able to give in to difficulty of folding a cloak with its right side in;48 nor [do they understand] it can be that when a shirt or habit is wrong side out, on putting the head in, it is given a turn and remains right side out. Consequently, whenever they see this done, they express more surprise.49 Hence the remark of a discerning man, that all they did was wrong except folding a cloak, because in that operation the wrong side is the face or right side.50
15. When the men walk with their wives, they go in advance, and the wives follow, as that is just the contrary of our custom. This was a bit of carelessness that cost Orpheus the loss of his wife, who was stolen by the prince Auresteo, as we are told in mythology.51
16. They are curious, rude, and impertinent, and accordingly, when they meet the father they generally ask him where he is going and whence he is coming; and innumerable questions, all impertinent and troublesome.52
If any letter is read before them, they will go behind one to see it, although they do [not] know how to read. And if they hear any talking in private, they draw nigh to listen to it, even though it be in a language that they do not understand.
17. They enter, without being summoned, into the convents and the houses of the Spaniards, even into the most secret apartment, but in their own houses they practice many civilities. If the door be locked, they try with might and main to look through the cracks at what is being done, for they wish to know everything.53
They tramp about in the convents and houses of the Spaniards so loudly, that it causes wonder and annoyance; and especially if the father is asleep. In their own houses, on the contrary, they walk about so lightly, that they seem to be walking on eggs.54
18. They are very early risers in their own houses,55 for their poverty and the noise demand that. But if their masters sleep until ten, they must do the same too.
19. They must eat and try all that their masters eat, even though it be something delicious or from Europa; and no Spaniard, and especially the father minister, will have been able to succeed in making them eat out of other dishes than those from which their master eats. I know well that I have been unable to obtain it, notwithstanding my efforts. Neither will they drink out of another and separate jar.56
20. Their manner of sitting is generally on their heels [en cuclillas], and they do that in all places except in the convents, where they break the seats with sitting on them and leaning back in them with out-stretched legs. And they must do this in the balconies, where they can see the women.57
21. They care more for their disheveled hair than they do for their souls; and only they will not imitate the Spaniards if they have the custom of shaving, as is now being introduced with the false hair and perukes.58
22. Their usual habitation and happiness in the convents consists in not leaving the kitchen. There they hold their meetings and feasts, and there is their glory, as is the open country in Castilla. A religious whom I knew, called the kitchen Flos sanctorum,59 because the life of the father and of all the village was discussed there.
23. When they go out alone at night, they must have a blazing torch, and go about waving it like a censer; and then they throw it down wherever they please, and this is usually the cause of great fires.
24. They would rather wear mourning than go about in gala dress, and are accordingly very observant in wearing it during their funerals.60
25. They do not esteem garments or gala dresses given them by their Spanish masters; and accordingly leave such in any place, without perceiving that they are losing them. But any old rag that they wear from their own houses they esteem and value highly.
26. They do not care for any domestic animal—dog, cat, horse, or cow. They only care, and too much so, for the fighting cocks; and every morning, on rising from slumber, the first thing that they do is to go to the roosting-place of their cock—where, squatting down on their heels, in its presence, they stay very quietly for at least a half-hour in contemplation of their cock. This observance is unfailing in them.61
27. They live unwillingly in convents, or in houses where they cannot be at least on the scent of women.
28. It is not known that the Indian has [ever] broken a dish or a crock in his own house, and consequently one will find dishes in them that date from before the arrival of the Spaniards in this country. But in the convents and houses where they serve, they break so many that one would believe that they do it on purpose to do their masters an ill turn.62
29. One may not trust a sword, mirror, glass, musket, clock, or any other rare article to them; or allow them to touch it even with the hands; for immediately, by physical contact alone, they put it out of joint, break it, and harm it. They can only handle bamboo, rattan, nipa, or a bolo, and some few a plow.63
30. They are insolent and free in begging for unjust and foolish things, and this without considering time or season. When I remember the circumstance which happened to Sancho Pancha when he was governor of the island of Barataria, one day after eating64 with an importunate and intrusive farmer, who said that he was from Miguel Turra, I am reminded of the Indians when they beg.65 And we shall say that if they bring four eggs, they think that with justice they ought to be given a price of one hundred pesos. That is so true that when I see an Indian who is bringing something, which is always a thing of no value, or something that is of no use to them, such as ates, mangas, or belinbiles [i.e., balimbing], I repeat those words of Laocoon to the Trojans: Timeo Danaos, [et] dona ferentes (2nd Æneid). An Indian came to beg from the bishop of Troya (as was told me by his illustrious Lordship)—Don Fray Gines Barrientos,66 a specially circumspect prelate—the loan of fifty pesos, for which he took him a couple of guavas. An Indian brought a cock to the Marquis of Villa-sierra, Don Fernando de Valenzuela,67 while he was in the fort of Cavite; and, when that gentleman ordered that he be given more than six times its value, the Indian told him that what he wanted was to be given eighty cavans of rice,68 and that in a time of so great scarcity it was not to be had for two pesos per cavan. But they have this curious peculiarity, that they are just as happy if these things are not given to them as if they had been given. For they have little or no esteem for what the Spaniards give them, and especially the father. Accordingly, when they sell anything that is worth, say, six,69 they ask thirty, and are satisfied if six be given them.70
They would rather have one real from the hand of the Sangley than one peso from the Spaniard; and the power that the Sangleys have over them is surprising, for they are generally cheated by those people.71
31. They are very fond of play,72 for they believe that it is a restful way in which to gain much, and it is very suitable to their laziness and lack of energy. Therefore, an Indian would rather lie stretched out in his house than gain the greatest wage. On this account, when he gets a peso he stays at home without working, until it is all eaten up or drunk up, for it all amounts to the same thing. This is the reason why they are so poor, in comparison with the Sangleys and mestizos, who live in abundance, for they know how to seek and work.73 Egestatem operata est manus remissa. (Proverbs X, verse 4.)
32. They have contradictory peculiarities, such as being very cowardly, while on some occasions they are rash; for they confess that they would rather suffer a hundred lashes than to have one shout aloud to them—which, they say, penetrates even to the heart, without the cause being known.
33. It is laughable to see them waken another who is sleeping like a stone, when they come up without making any noise and touching him very lightly with the point of the finger, will call him for two hours, until the sleeper finishes his sleep and awakens. The same thing is done when they call anyone downstairs, or when the door is shut; for they remain calling him in a very low tone for two hours, until he casually answers and opens to them.74
34. In another way, they exhibit other rash actions, by which it is seen that their rashness is rather the daughter of ignorance and barbarity than of valor. For it occurs that an Indian, man or woman, may be walking along the road and hear a horse which is coming behind him, running or going at a quick pace; but this Indian never turns his face. If the horse come in front of him, he will not turn out of the road so that he may not be trampled underfoot, if he who comes on horseback does not turn out with greater consideration. The same thing occurs when they see a very large banca coming down upon them with long sweeps of the oars, while they are in a small banquilla; when they will allow themselves to be struck by it, with the danger of being overturned and drowned. It costs much labor to those in the large banca to avoid that, while the others could do it with great ease. This has happened to me on innumerable occasions.75
35. The same thing happens in the rivers where there are crocodiles, although they see them swimming about; for they say the same as do the Moros [i.e., Mahometans], that if it is from on high it must happen, even though they avoid it. And thus, as says father Fray Gabriel Gomez (History of Argel, book 2, chapter 19), they say in the lengua franca “God is great! Be not led by fancy! The world is just so. If it is written on the forehead that one is to live, then he will live; but if not, then he will die here.”76 For their Koran says that each one has his fortune written in the lines of his forehead. These Indians believe the same thing (and they have never seen the Koran), and only because it is great nonsense. They receive no warning from the many misfortunes that happen every day for their sins.77
36. While it is a fact that they are extremely credulous among themselves, they will believe of the Spaniards only what is against them. Therefore, it is evident that the [Christian] faith is a supernatural act, in that they believe the divine mysteries taught by the Spaniards. However, they do not believe some things, or refuse to believe them because they find the contrary profitable. Consequently, there is no one who can persuade them that it is a sin to steal from the religious ministers or the Spaniards. Of this we have such proofs that we have not the slightest doubt that it is so; but, only perceiving it is not being able to remedy it.78
So great is the ease and tenacity with which they believe the greatest nonsense, if this is to the discredit of the Spaniards or against them, that it would be a long undertaking to recount some of it. I have deemed it advisable to mention only two [instances] of it of which I heard79 and of which I was a witness, so that the rest can be inferred from them.
37. While I was in Bisayas in the year 1672, those islands began to be depopulated and the Indians began to take to the mountains from the visitas of Xaro, because a rogue told them a bit of nonsense like the following. He told them that the king of España had gone out fishing, and the Turks had come upon him and made him captive; and that the king had given for his ransom all the Indians of the province of Oton. They believed this so thoroughly that it was with great difficulty that the alcalde Don Sebastian de Villarreal and the father ministers could quiet them, and considerable time passed before they were sure of the whole matter.80
The second: While I was in the village of Lipa, a mine was discovered in that of Tanavan which was said to be of silver. Governor Don Fausto Cruzat y Gongorà sent ministers and officials in order to find out about it and to assay it. These men made their efforts, but the mine only said, Argentum et aurum non est mihi.81 But the devil willed to have some rogue at this time to sow this deceit, namely, that the ministers82 said that the mine would yield no silver until all the old women of Cometan had been caught, and their eyes plucked out and mixed with other ingredients, in order to anoint the vein of the mine with that mixture. This was believed, so that all was confusion and lamentation, and the old women hid in the fields; and it took a long time to quiet them, and cost the ministers great difficulty, as the Indians would not believe them because they were Castilians, until time itself undeceived them.83
38. May God deliver us from any one of those Indians whom they consider as sages, who says any bit of nonsense, even though it be against the faith,84 and they only respond, Vica nong maronong, “Thus say the sages,” and it is labor lost to persuade them to the contrary; for the authority that these scholars have over them is incredible.
39. They are extremely arrogant, and hence the son will not obey his father, or the headman, or captain of the village.85 They are only bound in this by fear, and when they have no fear they will not obey. They only recognize the Spaniard to be more than they;86 and this they say only because of an interior impulse, which forces them against their will and without their knowing why. This is the providence of God, so that they can be governed.
40. They are very fond if imitating the Spaniard87 in all his bad traits, such as variety of clothes, cursing, gambling, and the rest that they see the coxcombs88 do. They shun the imitation of the good things in the dealings and civilization of the Spaniards, and in the proper rearing of their children. For in all the rest that treats of trickery, drunken revelries, and ceremonies in their marriages, burials, and tyrannies one against another, they observe exactly what they learned from their ancestors. Thus they unite in one the vices of the Indians and the Spaniards.89
41. Just as the poor are arrogant, so also are the old ones ignorant, and they are not to be distinguished from the youths. Consequently, in their weddings, banquets, and revelries one will see old men with white hair, mixed with the lads; and slouchy old women with their scapularies, clapping their hands and singing nonsensical things with the lasses. Scarcely is there an Indian who knows his age, and many90 do not know the baptismal names of their wives, after they have been baptized for fifty years.91
42. They are so ignorant that they do not have the slightest knowledge concerning the origin of the ancestors from whom they descend, and whence they came to settle these islands. They do not give any information concerning their paganism, which is not the worst; and they only preserve in certain parts some ridiculous abuses, which they observe at births and sicknesses, and the cursed belief that persuades them that the souls of their ancestors or the grandfathers of the families are present in the trees and at the bottom of bamboos, and that they have the power of giving and taking away health and of giving success or failure to the crops. Therefore, they make their ancestors offerings of food, according to their custom; and what has been preached to them and printed in books avails but little, for the word of any old man regarded as a sage has more weight with them than the word of the whole world.92
43. They act tyrannically one toward another. Consequently, the Indian who has some power from the Spaniard is insolent93 and intolerable among them—so much so that, in the midst of their ingratitude, some of them recognize it, although very few of them. Yet it is a fact that, if the Spaniards had not come to these islands, the Indians would have been destroyed; for, like fish,94 the greater would have swallowed the lesser, in accordance with the tyranny which they exercised in their paganism.95
44. They are wanting in understanding and reflection, so that they do not recognize any means in anything, but go to extremes. Consequently, if one ask them for warm water, they bring it boiling, and then if they are reproached and told that one wishes it more temperate, they go and bring it back as cold as ice.96 In this vicious circle of extremes, they will continue ceaselessly without finding a mean. Consider then, how they will act in prudential matters, where one must seek the mean and not the extremes, as says the poet:97