“There is no doubt of the frequency of interisland trade among the peoples of the Philippines at an early period. Trade was stimulated by the very fact that the Malay peoples, except those who have been driven into the mountainous interiors, are by their very nature a seafaring people. The fact of an interisland traffic is indicative of a culture above that possessed by a people in the barbarian stage of culture. Of course, there was considerable Chinese trade as well throughout the islands.”
[4] “Their customary method of trading was by bartering one thing for another, such as food, cloth, cattle, fowls, lands, houses, fields, slaves, fishing-grounds, and palm-trees (both nipa and wild). Sometimes a price intervened, which was paid in gold, as agreed upon, or in metal bells brought from China. These bells they regard as precious jewels; they resemble large pans and are very sonorous. They play upon these at their feasts, and carry them to the war in their boats instead of drums and other instruments. There are often delays and terms for certain payments, and bondsmen who intervene and bind themselves, but always with usurious and excessive profits and interests.” (Antonio de Morga, Sucesos; Bl. and Rb., Vol. 16, p. 128.)
[5] “The natives are free to move from one island to another, and from one province to another, and pay their tribute for that year in which they move and change their residence in the place to which they move; and to move from a Christian village that has instruction to another village possessing it. But on the other hand, they may not move from a place having instruction to one without it, nor in the same village from one barangay to another, nor from one faction to another. In this respect, the necessary precautions are made by the government, and the necessary provisions by the Audiencia, so that this system may be kept, and so that all annoyances resulting from this moving of the settled natives of one place to another may be avoided.
“Neither are the natives allowed to go out of their villages for trade, except by permission of the governor, or of his alcaldes-mayores and justices, or even of the religious, who most often have been embarrassed by this, because of the instruction. This is done so that the natives may not wander about aimlessly when there is no need of it, away from their homes and settlements.” (Morga’s Sucesos.—Bl. and Rb., Vol. 16, pp. 162–163.)
[6] “17. (Commerce is to be free to all Indians of whatever jurisdiction they be, throughout the Philippines; and no license is required, nor can any fee be charged. This will ensure a good supply of provisions and other necessities, and promote the cultivation of the land. Good treatment must be shown to them, and their passage from one place to another facilitated, under penalty of a fine of 100 pesos, and a charge in the residencia of the one who transcends this order.)” (Ordinances of Good Government by Corcuera, 1642, and Cruzat y Gongora, 1696.—Bl. and Rb., Vol. 50, p. 203).
[7] “70. (Interprovincial trade of the various products shall not be prohibited, as such prohibition is in violation of law vii, título xviii, book iv and law xxv, título i, book vi, in accordance with which laws trade is to be encouraged. The Indians may cut timber in accordance with law xiv, título xvii, book iv. The desire to gain, however, shall not be allowed to cause the Indians to send out of any province the products necessary for its conservation. This may be prohibited with the consent of the father minister, from whom the alcalde-mayor shall ask a certification for his own protection. Without the certification, he shall not make such prohibition, under penalty of the penalties of the preceding ordinance. The natives shall pay no fees for the privilege of interprovincial trade; and, if any alcalde-mayor violates this, he shall incur a fine of 100 pesos, besides the responsibility of making good all the loss occasioned by his action. This shall be a charge in the residencia.) (Raon’s Ordinance, February 26, 1768.—Bl. and Rb., Vol. 50, pp. 250–251.)
This is one of the reasons adduced by Rizal to explain the decay of agriculture in this country:
“Of no little importance were the hindrances and obstacles that from the beginning were thrown in the farmers’s way by the rulers, who were influenced by childish fear and saw everywhere signs of conspiracies and uprisings. The natives were not allowed to go to their labors, that is, their farms, without permission of the governor, or of his agents and officers and even of the priests as Morga says. Those who know the administrative slackness and confusion in a country where the officials work scarcely two hours a day; those who know the cost of going to and returning from the capital to obtain a permit; those who are aware of the petty retaliations of the little tyrants will well understand how with this crude arrangement it is possible to have the most absurd agriculture. True it is that for some time this absurdity, which would be ludicrous had it not been so serious, has disappeared; but even if the words have gone out of use other facts and other provisions have replaced them. The Moro pirate has disappeared but there remains the outlaw who infests the fields and waylays the farmer to hold him for ransom. Now then, the government, which has a constant fear of the people, denies to the farmers even the use of a shotgun, or if it does allow it does so very grudgingly and withdraws it at pleasure; whence it results with the laborer, who, thanks to his means of defense, plants his crops and invests his meager fortune in the furrows that he has so laboriously opened, that when his crop matures, it occurs to the government, which is impotent to suppress brigandage, to deprive him of his weapon; and then, without defense and without security he is reduced to inaction and abandons his field, his work, and takes to gambling as the best means of securing a livelihood. The green cloth is under the protection of the government, it is safer! A mournful counselor is fear, for it not only causes weakness but also in casting aside the weapons strengthens the very persecutor!”—(La Indolencia.)
[8] There were other earlier decrees to the same effect as the following:
“6. (Alcaldes-mayor and corregidors are not to accept any presents, even of food, during the term of their office, as their hands will be bound thereby. They must pay a just price for what they purchase. During the term of their office they are not to purchase a ranch or any lands in the territory of their jurisdiction; neither are their secretaries or alguacils-mayor to buy them: for many evils follow therefrom. They are to build no sailing craft under any consideration, ‘under penalty of loss thereof and two hundred pesos, applied half to fines for the treasury and fortifications, because of the great harm caused to the natives by such constructions. For when you need any vessel, you can charter one.’ Likewise they are forbidden to engage in any trade with the natives and citizens of their jurisdiction, either directly or through agents.”) (Ordinances of Good Government, by Corcuera, 1642.—Bl. and Rb., Vol. 50, p. 195.)