Dowries are given by the men to the women's parents. If the latter are living, they enjoy the use of it. At their death, provided the dowry has not been consumed, it is divided like the rest of the estate, equally among the children, except in case the father should care to bestow something additional upon the daughter. If the wife, at the time of her marriage, has neither father, mother, nor grandparents, she enjoys her dowry—which, in such a case, belongs to no other relative or child. It should be noticed that unmarried women can own no property, in land or dowry, for the result of all their labors accrues to their parents.
In the case of a divorce before the birth of children, if the wife left the husband for the purpose of marrying another, all her dowry and an equal additional amount fell to the husband; but if she left him, and did not marry another, the dowry was returned. When the husband left his wife, he lost the half of the dowry, and the other half was returned to him. If he possessed children at the time of his divorce, the whole dowry and the fine went to the children, and was held for them by their grandparents or other responsible relatives.
I have also seen another practice in two villages. In one case, upon the death of the wife who in a year's time had borne no children, the parents returned Page 175one-half the dowry to the husband whose wife had died. In the other case, upon the death of the husband, one-half the dowry was returned to the relatives of the husband. I have ascertained that this is not a general practice; for upon inquiry I learned that when this is done it is done through piety, and that all do not do it.
In the matter of marriage dowries which fathers bestow upon their sons when they are about to be married, and half of which is given immediately, even when they are only children, there is a great deal more complexity. There is a fine stipulated in the contract, that he who violates it shall pay a certain sum which varies according to the practice of the village and the affluence of the individual. The fine was heaviest if, upon the death of the parents, the son or daughter should be unwilling to marry because it had been arranged by his or her parents. In this case the dowry which the parents had received was returned and nothing more. But if the parents were living, they paid the fine, because it was assumed that it had been their design to separate the children.
The above is what I have been able to ascertain clearly concerning customs observed among these natives in all this Laguna and the tingues, and among the entire Tagalo race. The old men say that a dato who did anything contrary to this would not be esteemed; and, in relating tyrannies which they had committed, some condemned them and adjudged them wicked.
Others, perchance, may offer a more extended narrative, but leaving aside irrelevant matters concerning government and justice among them, a summary Page 176of the whole truth is contained in the above. I am sending the account in this clear and concise form because I had received no orders to pursue the work further. Whatever may be decided upon, it is certainly important that it should be given to the alcal-des-mayor, accompanied by an explanation; for the absurdities which are to be found in their opinions are indeed pitiable.
May our Lord bestow upon your Lordship His grace and spirit, so that in every step good fortune may be yours; and upon every occasion may your Lordship deign to consider me your humble servant, to be which would be the greatest satisfaction and favor that I could receive. Nagcarlán, October 21, 1589.
Fray Juan de Plasencia[2]
Relation of the Worship of the Tagalogs, Their Gods, and Their Burials and Superstitions
In all the villages, or in other parts of the Filipinas Islands, there are no temples consecrated to the performing of sacrifices, the adoration of their idols, or the general practice of idolatry. It is true that they have the name simbahan, which means a temple or place of adoration; but this is because, formerly, Page 177when they wished to celebrate a festival, which they called pandot, or “worship,” they celebrated it in the large house of a chief. There they constructed, for the purpose of sheltering the assembled people, a temporary shed on each side of the house, with a roof, called sibi, to protect the people from the wet when it rained. They so constructed the house that it might contain many people—dividing it, after the fashion of ships, into three compartments. On the posts of the house they set small lamps, called sorihile; in the center of the house they placed one large lamp, adorned with leaves of the white palm, wrought into many designs. They also brought together many drums, large and small, which they beat successively while the feast lasted, which was usually four days. During this time the whole barangay, or family, united and joined in the worship which they call nagaanitos. The house, for the above-mentioned period of time, was called a temple.