Morals
I believe that many of the vices of the Negrito are due to contact with the Malayan to whom he is, at least in point of truthfulness, honesty, and temperance, far superior. It is rare that he will tell a lie unless he thinks he will be greatly benefited by it, and he seems not to indulge in purposeless lying, as so often do his more civilized neighbors. So far as my acquaintance with him goes, I never detected an untruth except one arising from errors of judgment.
In their dealings with each other there seldom occur disputes among the Negritos, which in itself is an evidence of their natural honesty. With Filipinos, they are inclined to accept and respect the opinions of their more knowing, if less honest, patrons, and take what is offered for their produce with little protest. It is to be feared, however, that as they realize the duplicity of the Filipinos they themselves may begin to practice it.
Alcoholism is unknown among them, but they drink willingly of the native drinks, “tuba” and “anisado,” whenever it is offered them. They do not make these beverages. Nowhere does it seem to have gotten a hold on them, and there are no drunkards.
The practice of smoking is followed by Negritos of both sexes, old and young, although they are not such inveterate smokers as are the Filipinos. The custom prevails of smoking roughly made cigars of tobacco leaves tied up with a grass string, always with the lighted end in the mouth. After smoking a few whiffs, the cigar is allowed to go out, and the stump is tucked away in the breechcloth or behind the ear for future use. One of these stumps may be seen somewhere about a Negrito at almost any time. Pipes are never used.
Very few Negritos chew betel nut, and their teeth, although sharpened as they are, offer a pleasing contrast to the betel-stained teeth of the average Filipino.
While one can not speak authoritatively in regard to relation of the sexes without a long and close study of their customs, yet all the evidence at band goes to show that the Negritos as a race are virtuous, especially when compared with the Christianized natives. Their statement that death is their penalty for adultery is generally accepted as true, and probably is, with some modifications. Montano mentions it twice,[3] and he asserts further in regard to the Negritos of Bataan that “sexual relations outside of marriage are exceedingly rare. A young girl suspected of it must forever renounce the hope of finding a husband.”
In Zambales the Negritos continually assert that adultery is punishable by death, but closer questioning usually brought out the fact that the offenders could buy off if they possessed the means. Montano makes the statement that in case of adultery it is the injured husband who executes the death sentence. However, the injured husband is satisfied if he recovers what he paid for his wife in the beginning. In case of a daughter, the father exacts the payment, and only in case he is destitute is it likely to go hard with the offender.
It has been asserted also that theft is punishable by death. The Negritos say that if a man is caught stealing and can not pay the injured person whatever he considers the value of the stolen article and the fine that is assessed against him, he will be put to death. But, as a matter of fact, it is never done. He is given his time in which to pay his fine or someone else may pay it; and in the latter case the offender becomes a sort of slave and works for his benefactor.
Murder is punishable by death. The victim is executed in the manner already described in the torture dance. But murder is so rare as to be almost unknown. The disposition of the Negrito is peaceable and seldom leads him into trouble.
Cooke[4] states that as a punishment for lighter offenses the Negritos of Bataan use an instrument, called “con-de-mán,” which is simply a split stick sprung on the neck from six to twenty hours, according to the degree of the crime, and which is said to be very painful. Nothing like this was seen in Zambales.