[44] At this point the following paragraphs which are not contained in either the Ayer MS. or in D. occur.
“They think that it is a fine thing to meddle and take part in things where they are not invited. Consequently, if any of Ours wishes to attend to any bodily necessity, not fit to mention, even when he least wishes it, there comes an Indian before or behind him even though he leave the banca and seek the most retired spot to do what no other can do for him.
“They cruelly treat the animals that serve them, and the danger of losing them does not move them to the contrary. Thus following the very opposite of St. Paul’s command: Non alligavis vos bobi trituranti [i.e., “Thou shalt not muzzle the ox that treadeth out the corn,”—I Tim. v, 18, a quotation from Deut. xxv, 4], they tie the poor cow or carabao to a post after it has worked all day; and, if it is a horse, they feed it without removing bit or bridle. And if they have to look after their carabao it must be on condition of their being atop of it while it moves from place to place; and on the road they make sores on its buttocks.”
That the Indian does not shut a door that he has opened, etc.; Delgado says (p. 306): “This is done by boys, and is common in our own country. It is not because of laziness, but perchance, for lack of attention, or the liveliness or mischievousness of boys, in which the aged and prudent Indians cannot be included.” He has often seen the carpenters carefully collect their tools and take them away, so that they should not be lost. San Agustin’s criticism is too general and has proceeded from what he has experienced in a few foolish lads.
[45] “This,” says Delgado (p. 307) “is peculiar only to some workmen, and not to all the nations of these islands, and the same thing happens also in our own country among cobblers, tailors, and other deceitful and tricky workmen.”
Mas comments as follows (pp. 66, 67): “There is no tailor, cobbler, or workman of any kind, who does not begin by begging money when any work is ordered. If he is a carpenter, he needs the money in order to buy lumber; if a laundryman, to buy soap. This is not for lack of confidence in receiving their pay, for the same thing happens with those who have the best credit, with the cura of the village, and even with the captain-general himself. It consists, firstly, in the fact that the majority have no money, because of their dissipation; and secondly, because they are sure that after they have received a part of their price, their customer will not go to another house, and that he will wait for the workman as long as he wishes (which is usually as long as what he has collected lasts), and that then the customer will have to take the work in the way in which it is delivered to him.”
[46] M. reads, “in the region of the genitals;” and D., “ears.”
[47] Delgado says of this: “Let us give thanks to God that our parents reared us in civilized ways; for if they had not, we would do the same. But how many blows and lashes we had to take to become so! And indeed it must be noted that it is not so much because of rudeness that the Indian scratches himself, or does other things somewhat more indecent and coarse, as has happened to me at times when with them; but because of a sort of fear or respect, that so confuses them that they do not know at times what they are doing, or even what they are saying.” The criticism, like others of San Agustin, is too sweeping. Delgado has not noticed this among the Visayans, although he has noted it among the Tagálogs. Because some women are coarse, coarseness cannot be charged in general upon all the women of the islands.
[48] D. reads “And as yet they have not gotten over the difficulty of folding a cloak with the right side in.”
[49] M. and D. read “make gestures of wonder.”