507. They were also accustomed to have adopted children, and they are still much addicted to this; but the adoption was purchased by the one adopted, who gave the adopter a certain sum of gold, and, without any other intricacies of law, the latter kept the one adopted, although otherwise he had his own legitimate father. This was the contract made in such cases. If the adopter reared the one adopted during his life (whether he had other children or not), the one adopted was to inherit the sum that had been given for his adoption—increased by a like sum, obtaining in the inheritance twenty, if ten had been given. But if the one adopted died first, the total obligation of the adopter expired, even to the heirs of the one adopted. Over and above the inheritance obligation, the adopter generally left the one adopted something else, such as a jewel or a slave, if his services had been good, as a reward for his faithfulness and affection. If however, the one adopted was disagreeable, the adopter gave him up by giving back the sum that had been given for his adoption, and the contract was annulled.
508. If children were had in adultery, they all lived with the mother. If the party aggrieved had been paid and satisfied by the culprit with gold, according to their custom, the children were declared legitimate, and inherited equally with the real legitimate children in the inheritance of the father; but they inherited nothing from the mother. But if the injury were not atoned for, they had no inheritance, and were not regarded as legitimate.
509. These children, and those had by one’s own slave woman (notwithstanding the liberty which she and her children enjoyed), and much less the children had by a slave of another master (notwithstanding that gold was paid for her during her pregnancy), did not succeed to the nobility of their parents, nor to their privileges; but were always considered as people of low birth, and were enrolled among the timavas in the villages. The legitimate children alone could inherit nobility, and even posts. Hence if the father were absolute lord in one barangay, his sons succeeded to that office, according to priority of birth; and if there were no sons, then the daughters, and after them the nearest relatives; and it was unnecessary to appoint or name them in their wills. They have never had the custom of making wills, and at most leave a list of their wealth and obligations. However, the custom is now coming in of making some testamentary memoranda before the village clerk, so that it may be legal in court.
[1] Juan Francisco de San Antonio was born in Madrid in 1682, and made his profession in the Franciscan order at the age of twenty. In 1724 he brought a mission band to the islands, and spent there the rest of his life. His lifelong employ was in preaching, and as instructor in theology—save fifteen years spent in Indian villages near Manila. He died in that city May 29, 1744, the same year in which the last volume of his Cronicas was published. See Huerta’s Estado, p. 537.
[2] These are the Tagablis or Tagabili, also called Tagabelíes, Tagabaloy, Taga-bulú, Tagbalooys, etc. Murillo Velarde, in his map, places them west of Caraga and Bislig in Mindanao, but this district has been found to contain only Manobos and Mandayas. They are probably the heathen Malay people living between the bay of Sarangani and Lake Buluan, whence their name, meaning perhaps “people of Buluan.” See Blumentritt’s Native Tribes of Philippines (Mason’s translation), and Census of Philippines, i, p. 476.
[3] The cloth made from abacá alone is called sinamay; that made of abacá and pineapple fiber, jusi; and that from a specially selected grade of abacá, much finer and more difficult to extract than commercial hemp or that used in making other cloths, lupis. See Census of Philippines, iv, p. 19.
[4] Zúñiga (Estadismo) mentions the Chinese mestizo population of Tambóbong or Malabón (now in Rizal province) as about 7,500. Some of them had acquired by trade property to the value of 40,000 pesos. The tribute collected from all the Chinese mestizos of Luzon numbered 10,500, over 8,000 of which came from the provinces immediately north of Manila—Tondó, Bulacán, and Pampanga. The Chinese mestizo element is very evident today in the provinces of Bulacán and Pampanga, and probably forms the principal element among the native owners of haciendas. See Census of Philippines, i, pp. 435, 436, 438.
[5] Spanish, con que se da Borney la mano; literally “shakes hands.”
[6] An evident lapsus calami for Legazpi, such as has occurred in other writers.