If a question be suddenly put to a native, he apparently loses his presence of mind, and gives the reply most convenient to save himself from trouble, punishment, or reproach. It is a matter of perfect indifference to him whether the reply be true or not. Then, as the investigation proceeds, he will amend one statement after another, until, finally, he has practically admitted his first explanation to be quite false. One who knows the native character, so far as its mysteries are penetrable, would never attempt to get at the truth of a question by a direct inquiry--he would "beat about the bush," and extract the truth bit by bit. Nor do the natives, rich or poor, of any cla.s.s in life, and with very few exceptions in the whole population, appear to regard lying as a sin, but rather as a legitimate, though cunning, convenience, which should be resorted to whenever it will serve a purpose. It is my frank opinion that they do not, in their consciences, hold lying to be a fault in any degree. If the liar be discovered and faced, he rarely appears disconcerted--his countenance rather denotes surprise at the discovery, or disappointment at his being foiled in the object for which he lied. As this is one of the most remarkable characteristics of the Filipino of both s.e.xes in all spheres of life, I have repeatedly discussed it with the priests, several of whom have a.s.sured me that the habit prevails even in the confessional. [78] In the administration of justice this circ.u.mstance is inconvenient, because a witness is always procurable for a few pesos. In a law-case, in which one or both parties belong to the lowest cla.s.s, it is sometimes difficult to say whether the false or the true witnesses are in majority.

Men and women alike find exaggerated enjoyment in litigation, which many keep up for years. Among themselves they are tyrannical. They have no real sentiment, nor do they practise virtue for virtue's sake, and, apart from their hospitality, in which they (especially the Tagalogs) far excel the European, all their actions appear to be only guided by fear, or interest, or both.

The domesticated Tagalogs of Luzon have made greater progress in civilization and good manners than the Visayos of Panay and Negros. The Tagalog differs vastly from his southern brother in his true nature, which is more pliant, whilst he is by instinct cheerfully and disinterestedly hospitable. Invariably a European wayfarer in a Tagalog village is invited by one or another of the princ.i.p.al residents to lodge at his house as a free guest, for to offer payment would give offence. A present of some European article might be made, but it is not at all looked for. The Tagalog host lends his guest horses or vehicles to go about the neighbourhood, takes him round to the houses of his friends, accompanies him to any feast which may be celebrated at the time of his visit, and lends him his sporting-gun, if he has one. The whole time he treats him with the deference due to the superiority which he recognizes. He is remarkably inquisitive, and will ask all sorts of questions about one's private affairs, but that is of no consequence--he is not intrusive, and if he be invited to return the visit in the capital, or wherever one may reside, he accepts the invitation reluctantly, but seldom pays the visit. Speaking of the Tagalog as a host, pure and simple, he is generally the most genial man one could hope to meet.

The Negros and Panay Visayo's cold hospitality is much tempered with the prospect of personal gain--quite a contrast to the Tagalog. On the first visit he might admit the white traveller into his house out of mere curiosity to know all about him--whence he comes--why he travels--how much he possesses--and where he is going. The basis of his estimation of a visitor is his worldly means; or, if the visitor be engaged in trade, his power to facilitate his host's schemes would bring him a certain measure of civility and complaisance. He is fond of, and seeks the patronage of Europeans of position. In manners, the Negros and Panay Visayo is uncouth and brusque, and more conceited, arrogant, self-reliant, ostentatious, and unpolished than his northern neighbour. If remonstrated with for any fault, he is quite disposed to a.s.sume a tone of impertinent retort or sullen defiance. The Cebuano is more congenial and hospitable.

The women, too, are less affable in Panay and Negros, and evince an almost incredible avarice. They are excessively fond of ornament, and at feasts they appear adorned with an amount of gaudy French jewellery which, compared with their means, cost them a lot of money to purchase from the swarm of Jew pedlars who, before the Revolution of 1896, periodically invaded the villages.

If a European calls on a well-to-do Negros or Panay Visayo, the women of the family saunter off in one direction or another, to hide themselves in other rooms, unless the visitor be well known to the family. If met by chance, perhaps they will return a salutation, perhaps not. They seldom indulge in a smile before a stranger; have no conversation; no tuition beyond music and the lives of the Saints, and altogether impress the traveller with their insipidity of character, which chimes badly with their manifest air of disdain.

The women of Luzon (and in a slightly less degree the Cebuanas) are more frank, better educated, and decidedly more courteous and sociable. Their manners are comparatively lively, void of arrogance, cheerful, and buoyant in tone. However, all over the Islands the women are more parsimonious than the men; but, as a rule, they are more clever and discerning than the other s.e.x, over whom they exercise great influence. Many of them are very dexterous business women and have made the fortunes of their families. A notable example of this was the late Dona Cornelia Laochanco, of Manila, with whom I was personally acquainted, and who, by her own talent in trading transactions, acc.u.mulated considerable wealth. Dona Cornelia (who died in 1899) was the foundress of the system of blending sugar to sample for export, known in Manila as the _farderia._ In her establishment at San Miguel she had a little tower erected, whence a watchman kept his eye on the weather. When threatening clouds appeared a bell was tolled and the mats were instantly picked up and carried off by her Chinese coolie staff, which she managed with great skill, due, perhaps, to the fact that her three husbands were Chinese.

The Philippine woman makes an excellent general servant in native families; in the same capacity, in European service, she is, as a rule, almost useless, but she is a good nursemaid.

The Filipino has many excellent qualities which go far to make amends for his shortcomings. He is patient and forbearing in the extreme, remarkably sober, plodding, anxious only about providing for his immediate wants, and seldom feels "the canker of ambitious thoughts." In his person and his dwelling he may serve as a pattern of cleanliness to all other races in the tropical East. He has little thought beyond the morrow, and therefore never racks his brains about events of the far future in the political world, the world to come, or any other sphere. He indifferently leaves everything to happen as it may, with surprising resignation. The native, in general, will go without food for many hours at a time without grumbling; and fish, rice, betel-nut, and tobacco are his chief wants. Inebriety is almost unknown, although strong drink (nipa wine) is plentiful.

In common with other races whose lives are almost exclusively pa.s.sed amid the ever-varying wonders of land and sea, Filipinos rarely express any spontaneous admiration for the beauties of Nature, and seem little sensible to any aspect thereof not directly a.s.sociated with the human interest of their calling. Few Asiatics, indeed, go into raptures over lovely scenery as Europeans do, nor does "the gorgeous glamour of the Orient" which we speak of so ecstatically strike them as such.

When a European is travelling, he never needs to trouble about where or when his servant gets his food or where he sleeps--he looks after that. When a native travels, he drops in amongst any group of his fellow-countrymen whom he finds having their meal on the roadside, and wherever he happens to be at nightfall, there he lies down to sleep. He is never long in a great dilemma. If his hut is about to fall, he makes it fast with bamboo and rattan-cane. If a vehicle breaks down, a harness snaps, or his canoe leaks or upsets, he always has his remedy at hand. He stoically bears misfortune of all kinds with the greatest indifference, and without the least apparent emotion. Under the eye of his master he is the most tractable of all beings. He never (like the Chinese) insists upon doing things his own way, but tries to do just as he is told, whether it be right or wrong. A native enters one's service as a coachman, but if he be told to paddle a boat, cook a meal, fix a lock, or do any other kind of labour possible to him, he is quite agreeable. He knows the duties of no occupation with efficiency, and he is perfectly willing to be a "jack-of-all-trades." Another good feature is that he rarely, if ever, repudiates a debt, although he may never pay it. So long as he gets his food and fair treatment, and his stipulated wages in advance, he is content to act as a general-utility man; lodging he will find for himself. If not pressed too hard, he will follow his superior like a faithful dog. If treated with kindness, according to _European_ notions, he is lost. The native never looks ahead; if left to himself, he will do all sorts of imprudent things, from sheer want of reflection on the consequences, when, as he puts it, "his head is hot" from excitement due to any cause.

On March 15, 1886, I was coming round the coast of Zambales in a small steamer, in which I was the only saloon pa.s.senger. The captain, whom I had known for years, found that one of the cabin servants had been systematically pilfering for some time past. He ordered the steward to cane him, and then told him to go to the upper deck and remain there. He at once walked up the ladder and threw himself into the sea; but the vessel stopped, a boat was lowered, and he was soon picked up. Had he been allowed to reach the sh.o.r.e, he would have become what is known as a _remontado_ and perhaps eventually a brigand, for such is the beginning of many of them.

The thorough-bred native has no idea of organization on a large scale, hence a successful revolution is not possible if confined to his own cla.s.s unaided by others, such as Creoles and foreigners. He is brave, and fears no consequences when with or against his equals, or if led by his superiors; but a conviction of superiority--moral or physical--in the adversary depresses him. An excess of audacity calms and overawes him rather than irritates him.

His admiration for bravery and perilous boldness is only equalled by his contempt for cowardice and puerility, and this is really the secret of the native's disdain for the Chinese race. Under good European officers he makes an excellent soldier, and would follow a brave leader to death; however, if the leader fell, he would at once become demoralized. There is nothing he delights in more than pillage, destruction, and bloodshed, and when once he becomes master of the situation in an affray, there is no limit to his greed and savage cruelty.

Yet, detesting order of any kind, military discipline is repugnant to him, and, as in other countries where conscription is the law, all kinds of tricks are resorted to to avoid it. On looking over the deeds of an estate which I had purchased, I saw that two brothers, each named Catalino Raymundo, were the owners at one time of a portion of the land. I thought there must have been some mistake, but, on close inquiry, I found that they were so named to dodge the Spanish recruiting officers, who would not readily suppose there were two Catalino Raymundos born of the same parents. As one Catalino Raymundo had served in the army and the other was dead, no further secret was made in the matter, and I was a.s.sured that this practice was common among the poorest natives.

In November, 1887, a deserter from the new recruits was pursued to Langca, a ward of Meycauayan, Bulacan Province, where nearly all the inhabitants rose up in his defence, the result being that the Lieutenant of Cuadrilleros was killed and two of his men were wounded. When the Civil Guard appeared on the spot, the whole ward was abandoned.

According to the Spanish army regulations, a soldier cannot be on sentinel duty for more than two hours at a time under any circ.u.mstances. Cases have been known of a native sentinel having been left at his post for a little over that regulation time, and to have become phrenetic, under the impression that the two hours had long since expired, and that he had been forgotten. In one case the man had to be disarmed by force, but in another instance the sentinel simply refused to give up his rifle and bayonet, and defied all who approached him. Finally, an officer went with the colours of the regiment in hand to exhort him to surrender his arms, adding that justice would attend his complaint. The sentinel, however, threatened to kill any one who should draw near, and the officer had no other recourse open to him but to order a European soldier to climb up behind the sentry-box and blow out the insubordinate native's brains.

In the seventies, a contingent of Philippine troops was sent to a.s.sist the French in Tonquin, where they rendered very valuable service. Indeed, some officers are of opinion that they did more to quell the Tuh Duc rising than the French troops themselves. When in the fray, they throw off their boots, and, barefooted, they rarely falter. Even over mud and swamp, a native is almost as sure-footed as a goat on the brink of a quarry. I have frequently been carried for miles in a hammock by four natives and relays, through mora.s.sy districts too dangerous to travel on horseback. They are great adepts at climbing wherever it is possible for a human being to scale a height; like monkeys, they hold as much with their feet as with their hands; they ride any horse barebacked without fear; they are utterly careless about jumping into the sea among the sharks, which sometimes they will intentionally attack with knives, and I never knew a native who could not swim. There are natives who dare dive for the caiman and rip it up. If they meet with an accident, they bear it with supreme resignation, simply exclaiming "_desgracia pa_"--it was a misfortune.

I can record with pleasure my happy recollection of many a light-hearted, genial, and patient native who accompanied me on my journeys in these Islands. Comparatively very few thorough-bred natives travel beyond their own islands, although there is a constant flow of half-castes to and from the adjacent colonies, Europe, etc.

The native is very slowly tempted to abandon the habits and traditional customs of his forefathers, and his ambitionless felicity may be envied by any true philosopher.

No one who has lived in the Colony for years could sketch the real moral portrait of such a remarkable combination of virtues and vices. The domesticated native's character is a succession of surprises. The experience of each year modifies one's conclusions, and the most exact definition of such an inscrutable being is, after all, hypothetical. However, to a certain degree, the characteristic indolence of these Islanders is less dependent on themselves than on natural law, for the physical conditions surrounding them undoubtedly tend to arrest their vigour of motion, energy of life, and intellectual power.

The organic elements of the European differ widely from those of the Philippine native, and each, for his own durability, requires his own special environment. The half-breed partakes of both organisms, but has the natural environment of the one. Sometimes artificial means--the mode of life into which he is forced by his European parent--will counteract in a measure natural law, but, left to himself, the tendency will ever be towards an a.s.similation to the native. Original national characteristics disappear in an exotic climate, and, in the course of time, conform to the new laws of nature to which they are exposed.

It is an ascertained fact that the increase of energy introduced into the Philippine native by blood mixture from Europe lasts only to the second generation, whilst the effect remains for several generations when there is a similarity of natural surroundings in the two races crossed. Moreover, the peculiar physique of a Chinese or j.a.panese progenitor is preserved in succeeding generations, long after the Spanish descendant has merged into the conditions of his environment.

The Spanish Government strove in vain against natural law to counteract physical conditions by favouring mixed marriages, [79]

but Nature overcomes man's law, and climatic influence forces its conditions on the half-breed. Indeed, were it not for new supplies of extraneous blood infusion, European characteristics would, in time, become indiscernible among the ma.s.ses. Even on Europeans themselves, in defiance of their own volition, the new physical conditions and the influence of climate on their mental and physical organisms are perceptible after two or three decades of years' residence in the mid-tropics.

All the natives of the domesticated type have distinct Malay, or Malay-j.a.panese, or Mongol features--prominent cheek-bones, large and lively eyes, and flat noses with dilated nostrils. They are, on the average, of rather low stature, very rarely bearded, and of a copper colour more or less dark. Most of the women have no distinct line of hair on the forehead. Some there are with a frontal hairy down extending to within an inch of the eyes, possibly a reversion to a progenitor (the _Macacus radiata_) in whom the forehead had not become quite naked, leaving the limit between the scalp and the forehead undefined. The hair of both males and females stands out from the skin like bristles, and is very coa.r.s.e. The coa.r.s.eness of the female's hair is, however, more than compensated by its luxuriance; for, provided she be in a normal state of health, up to the prime of life the hair commonly reaches down to the waist, and occasionally to the ankles. The women are naturally proud of this mark of beauty, which they preserved by frequent washings with _gogo_ (q.v.) and the use of cocoanut oil (q.v.). Hare-lip is common. Children, from their birth, have a spot at the base of the vertebrae, thereby supporting the theory of Professor Huxley's _Anthropidae_ sub-order--or man (_vide_ Professor Huxley's "An Introduction to the Cla.s.sification of Animals,"

p. 99. Published 1869).

Marriages between natives are usually arranged by the parents of the respective families. The nubile age of females is from about 11 years. The parents of the young man visit those of the maiden, to approach the subject delicately in an oratorical style of allegory. The response is in like manner shrouded with mystery, and the veil is only thrown off the negotiations when it becomes evident that both parties agree. Among the poorer cla.s.ses, if the young man has no goods to offer, it is frequently stipulated that he shall serve on probation for an indefinite period in the house of his future bride,--as Jacob served Laban to make Rachel his wife,--and not a few drudge for years with this hope before them.

Sometimes, in order to secure service gratis, the elders of the young woman will suddenly dismiss the young man after a prolonged expectation, and take another _Catipad_. as he is called, on the same terms. The old colonial legislation--"Leyes de Indias"--in vain prohibited this barbarous ancient custom, and there was a modern Spanish law (of which few availed themselves) which permitted the intended bride to be "deposited" away from parental custody, whilst the parents were called upon to show cause why the union should not take place. However, it often happens that when Cupid has already shot his arrow into the virginal breast, and the betrothed foresee a determined opposition to their mutual hopes, they antic.i.p.ate the privileges of matrimony, and compel the bride's parents to countenance their legitimate aspirations to save the honour of the family. _Honi soit qui mal y pense_--they simply force the hand of a dictatorial mother-in-law. The women are notably mercenary, and if, on the part of the girl and her people, there be a hitch, it is generally on the question of dollars when both parties are native. Of course, if the suitor be European, no such question is raised--the ambition of the family and the vanity of the girl being both satisfied by the alliance itself.

When the proposed espousals are accepted, the donations _propter nuptias_ are paid by the father of the bridegroom to defray the wedding expenses, and often a dowry settlement, called in Tagalog dialect "_bigaycaya_" is made in favour of the bride. Very rarely the bride's property is settled on the husband. I never heard of such a case. The Spanish laws relating to married persons' property were quaint. If the husband were poor and the wife well-off, so they might remain, notwithstanding the marriage. He, as a rule, became a simple administrator of her possessions, and, if honest, often depended on her liberality to supply his own necessities. If he became bankrupt in a business in which he employed also her capital or possessions, she ranked as a creditor of the second cla.s.s under the "Commercial Code." If she died, the poor husband, under no circ.u.mstances, by legal right (unless under a deed signed before a notary) derived any benefit from the fact of his having espoused a rich wife: her property pa.s.sed to their legitimate issue, or--in default thereof--to her nearest blood relation. The children might be rich, and, but for their generosity, their father might be dest.i.tute, whilst the law compelled him to render a strict account to them of the administration of their property during their minority. This fact has given rise to many lawsuits.

A married woman often signs her maiden name, sometimes adding "_de_ ----" (her husband's surname). If she survives him, she again takes up her _nomen ante nuptias_ amongst her old circle of friends, and only adds "widow of ----" to show who she is to the public (if she be in trade), or to those who have only known her as a married woman. The offspring use both the parental surnames, the mother's coming after the father's; hence it is the more prominent. Frequently, in Spanish doc.u.ments requiring the mention of a person's name in full, the mother's maiden surname is revived.

Thus marriage, as I understand the spirit of the Spanish law, seems to be a simple contract to legitimize and license procreation.

Up to the year 1844, only a minority of the christian natives had distinctive family names. They were, before that date, known by certain harsh e.j.a.c.u.l.a.t.i.o.ns, and cla.s.sification of families was uncared for among the majority of the population. Therefore, in that year, a list of Spanish surnames was sent to each parish priest, and every native family had to adopt a separate appellation, which has ever since been perpetuated. Hence one meets natives bearing ill.u.s.trious names such as Juan Salcedo, Juan de Austria, Rianzares, Ramon de Cabrera, Pio Nono Lopez, and a great many Legaspis.

When a wedding among natives was determined upon, the betrothed went to the priest--not necessarily together--kissed his hand, and informed him of their intention. There was a tariff of marriage fees, but the priest usually set this aside, and fixed his charges according to the resources of the parties. This abuse of power could hardly be resisted, as the natives have a radicate aversion to being married elsewhere than in the village of the bride. The priest, too (not the bride), usually had the privilege of "naming the day." The fees demanded were sometimes enormous, the common result being that many couples merely cohabited under mutual vows because they could not pay the wedding expenses.

The banns were verbally published after the benediction following the conclusion of the Ma.s.s. In the evening, prior to the marriage, it was compulsory on the couple to confess and obtain absolution from the priest. The nuptials almost invariably took place after the first Ma.s.s, between five and six in the morning, and those couples who were spiritually prepared first presented themselves for Communion. Then an acolyte placed over the shoulders of the bridal pair a thick mantle or pall. The priest recited a short formula of about five minutes'

duration, put his interrogations, received the muttered responses, and all was over. To the espoused, as they left the church, was tendered a bowl of coin; the bridegroom pa.s.sed a handful of the contents to the bride, who accepted it and returned it to the bowl. This act was symbolical of his giving to her his worldly goods. Then they left the church with their friends, preserving that solemn, stoical countenance common to all Malay natives. There was no visible sign of emotion as they all walked off, with the most matter-of-fact indifference, to the paternal abode. This was the custom under the Spaniards, and it still largely obtains; the Revolution decreed civil marriage, which the Americans have declared lawful, but not compulsory.

After the marriage ceremony the feast called the _Catapusan_ [80]

begins. To this the vicar and headmen of the villages, the immediate friends and relatives of the allied families, and any Europeans who may happen to be resident or sojourning, are invited. The table is spread, _a la Russe_, with all the good things procurable served at the same time--sweetmeats predominating. Imported beer, Dutch gin, chocolate, etc., are also in abundance. After the early repast, both men and women are constantly being offered betel-nut to masticate, and cigars or cigarettes, according to choice.

Meanwhile, the company is entertained by native dancers. Two at a time--a young man and woman--stand _vis-a-vis_ and alternately sing a love ditty, the burthen of the theme usually opening by the regret of the young man that his amorous overtures have been disregarded. Explanations follow, in the poetic dialogue, as the parties dance around each other, keeping a slow step to the plaintive strains of music. This is called the _Balitao_. It is most popular in Visayas.

Another dance is performed by a young woman only. If well executed it is extremely graceful. The girl begins singing a few words in an ordinary tone, when her voice gradually drops to the _diminuendo_, whilst her slow gesticulations and the declining vigour of the music together express her forlornness. Then a ray of joy seems momentarily to lighten her mental anguish; the spirited _crescendo_ notes gently return; the tone of the melody swells; her measured step and action energetically quicken--until she lapses again into resigned sorrow, and so on alternately. Coy in repulse, and languid in surrender, the _danseuse_ in the end forsakes her sentiment of melancholy for elated pa.s.sion.

The native dances are numerous. Another of the most typical, is that of a girl writhing and dancing a _pas seul_ with a gla.s.s of water on her head. This is known as the _Comitan_.

When Europeans are present, the bride usually retires into the kitchen or a back room, and only puts in an appearance after repeated requests. The conversation rarely turns upon the event of the meeting; there is not the slightest outward manifestation of affection between the newly-united couple, who, during the feast, are only seen together by mere accident. If there are European guests, the repast is served three times--firstly for the Europeans and headmen, secondly for the males of less social dignity, and lastly for the women. Neither at the table nor in the reception-room do the men and women mingle, except for perhaps the first quarter of an hour after the arrival, or whilst dancing continues.

About an hour after the mid-day meal, those who are not lodging at the house return to their respective residences to sleep the _siesta_. On an occasion like this--at a _Catapusan_ given for any reason--native outsiders, from anywhere, always invade the kitchen in a mob, lounge around doorways, fill up corners, and drop in for the feast uninvited, and it is usual to be liberally complaisant to all comers.

As a rule, the married couple live with the parents of one or the other, at least until the family inconveniently increases. In old age, the elder members of the families come under the protection of the younger ones quite as a matter of course. In any case, a newly-married pair seldom reside alone. Relations from all parts flock in. Cousins, uncles and aunts, of more or less distant grade, hang on to the recently-established household, if it be not extremely poor. Even when a European marries a native woman, she is certain to introduce some vagabond relation--a drone to hive with the bees--a condition quite inevitable, unless the husband be a man of specially determined character.

Death at childbirth is very common, and it is said that 25 per cent. of the new-born children die within a month.

Among the lowest cla.s.ses, whilst a woman is lying-in, the husband closes all the windows to prevent the evil spirit (_asuan_) entering; sometimes he will wave about a stick or bowie-knife at the door, or on top of the roof, for the same purpose. Even among the most enlightened, at the present day, the custom of shutting the windows is inherited from their superst.i.tious forefathers, probably in ignorance of the origin of this usage.

In Spanish times it was considered rather an honour than otherwise to have children by a priest, and little secret was made of it.

In October, 1888, I was in a village near Manila, at the bedside of a sick friend, when the curate entered. He excused himself for not having called earlier, by explaining that "Turing" had sent him a message informing him that as the vicar (a native) had gone to Manila, he might take charge of the church and parish. "Is 'Turing'

an a.s.sistant curate?" I inquired. My friend and the pastor were so convulsed with laughter at the idea, that it was quite five minutes before they could explain that the intimation respecting the parochial business emanated from the absent vicar's _bonne amie_.

Consanguine marriages are very common, and perhaps this accounts for the low intellect and mental debility perceptible in many families.

Poor parents offer their girls to Europeans for a loan of money, and they are admitted under the pseudonym of sempstress or housekeeper. Natives among themselves do not kiss--they smell each other, or rather, they place the nose and lip on the cheek and draw a long breath.