408. The Lutàya nation, or the Lutaos, do not give much sign of their first origin, just as they do not evince any particular inclination for one kingdom or another. For since their natural disposition is one of self-interest and fickle, and delights in war, they make alliance now with the Joloans, now with the Basilans, and now with the Mindanaos—as quickly with one as another, and as quickly against their allies and with others. They show that they are Moros by the turban, the marlota,[7] their arms, and their ceremonies; but they cannot be very ancient, since the Mahometans have not been very long in India and in these parts. The Lutaos could have come to these islands from the regions whence it is inferred that the others have come.
409. Of the mountain people without civilization or government, and with the life and custom of barbarians, it is inferred that they were some of these primitive possessors, who fled from the civilized foreigners. These people have various names in various settlements. In Yligàn and Samboàngan, they are called Subànos; in Caràga, Manòbos; in Xolò, Guinuànos; in Basilàn, Sameacàs.[8] And although some say that it is known that they are the descendants of the Malays, because their language is built on the general roots of the Malay language, there are religious (living today) who have lived there for many years, who assure me that they have not heard, in their method of talking with them, any Malay root. Consequently, since the islands are so strung out even as far as the islands of Bornèy and Macasàr, and since the crossing is so easy, it is always inferred that their origin comes from that direction.
410. In the upper and northern part of the great island of Luzòn are the two provinces of Cagayàn and Ylòcos. Those people, as is inferred by Father Colin, are descended from Chinese or Japanese, because the graves of men of larger stature than the Indians have been found there, as well as some Chinese and Japanese jewels which have been preserved among them. If these should be slight indications—for they can proceed from various other circumstances, on account of the great nearness of China and Japan—they may aid in the foundation of that inference. But we cannot get any farther than conjectures, as in everything else, after so much toil. It serves only as a light, so that others may infer a truer origin. And the same is true of Pangasinàn, which lies next.
411. On this account, and without all the above serving as an obstacle, one can also conjecture the origin of other nations who are scattered through the innumerable islets of these archipelagoes; for they may proceed from all India extra Gangen and from its most renowned kingdoms, such as Siàn, Cambòja, China, Cochinchina, Tunquin, Japon, the Lequios, etc.—especially when not few affirm that the Chinese dominated all this archipelago, and that they were the first settlers of the Javas, as is mentioned by Barros. In fine, these are the conjectures that I have found. Other conjectures may be made from their customs and ceremonies, in the comparison of which the curious will find not a few strong arguments, if they read thoughtfully. But, at the last, God is the only one who knows the truth, to which our limited judgments cannot penetrate.
Chapter XL
Of the characteristics [genio] and genius [ingenio] of the Filipino Indians
[Paragraphs 412, 413, and a portion of 414 will be found in our Vol. XXVIII, pp. 220–223. The balance of the chapter follows.]
... They are the greatest enemies that the father ministers have. They are impious in the known necessities of their parents and relatives, and very charitable to a guest who comes to them and stays leisurely in their houses, without knowing him and without sending him away; and they do not even take warning by the experience of great inconveniences. Many other contradictions and contrarieties are found daily in these Indians by those who have communication with them and know them, so that in them vices are united to their opposed virtues, as if related. Only in the matter of lying there is no contradiction, for one cannot tell when they are not lying. Neither does one know when they are thankful for any benefits received; for one could write by thousands the cases of their ingratitude which have been experienced—either not taking any account of the good that is shown them, regarding it as a justice due them; or paying with treachery pure and simple their greatest benefactors. All these are truths, and although (in the opinion of Terence) they gain hate for the one who states them, it is not right for the Indians who may read this to hate me; for I know it all by my own experience and that of other fathers of long standing—which indeed the Indians who know them recognize. In Nueva España and in Perû the same thing occurs, to about the same extent.
415. From this result other things, in the same father ministers, that seem also to be contradictions. For the minister of the Indians who loves them most would like not to have anything to do with them, but to be very distant from them; and if he succeeds in getting far away from them, then his love for them will not suffer it and he does not rest until he is with his Indians again. It is a providence of God, so that instruction may never be lacking to these wretched beings. This, I believe, appears like the discreet love with which Christ loved Judas, for an example to men; loving persons compassionately, and distinguishing their evil qualities, as things detestable. If all the above-mentioned contradictions of the Indians are malicious, or arise from their lack of understanding, let him who will examine it, for even in this have I found new contradictions. For some actions which appear simple are very doubly acts of malice; and quite the contrary also occurs at other times. In short, whether malicious or simple, their mental standpoint [genio] is incomprehensible, and consequently the merit that belongs to the ministers of instruction very great.
416. In regard to the mind [ingenio] and understanding of these natives, no general rules can be laid down; for there are rude and clever ones in all parts, although it be even among Spaniards and servants in courts. But speaking generally, all authors agree, and experience tells us the same, that the Filipinos are more clever than the Indians of other parts. They can learn any art at all with ease, and imitate with exactness any beautiful production that is placed before them. Consequently, they become so fine writers that the accounting-rooms are filled with them, as are also the secretariats, the courts, and the offices of private persons. But very rarely can one find the copy of an Indian which does not need revision, for they cannot cease lying even in writing; or else because of the little care with which they do it. This is very mortifying to those who dictate and correct. Some of them have been so capable that they have become officials in the accounting-rooms, and have served ad interim in the highest offices. Others serve as managers for alcaldes-mayor, and they have great knowledge of government business; whether with a right conscience, God knows. There are others who have great cleverness for the management of a suit between litigants; and are so keen in entangling the parties that they cannot be disentangled with their laws, and recourse can be had to God alone. There are at present some of them who are printers, and they have sufficient intelligence. In their own political and civil government I have seen many Indians who are very capable, and who can discourse so powerfully, with their natural logic, that they convince. But as it is natural for them to be concerned only about the present time, they need some one to direct them so that they may not make any error in what they discuss. In short, their understandings are fastened with pins and attached always to material things, for they do not understand things with any depth. I believe that this is the reason why there is so little fruit produced from the constant repetition of sermons; for they are perplexed with abundant instruction, or else do not understand it. And although the sermon be very clear, and preached in their own native language, not one of them can yet repeat the substance of what he hears, although he understands it when it is preached. They are, however, very clever at handiwork, because of their great indifference in everything. On that account they can play well on all musical instruments; and their inclination for music is very great, and they make instruments. There are good singers among them, and these have positions, with a fitting salary attached, in all the churches, from the cathedral to the poorest ministry; and thus they are being trained, from the time when they sing soprano. They are fond of verses and representations. They are excellent translators, and can translate a Spanish comedy with elegance into verses of their own language. And thus, although all, both men and women, are fond of reading, they are indefatigable when verses are concerned, and they will act them out as they read them. Accordingly it results that they are clever for all things, in whatever duty they are set; and they would be more so if they were less lazy, or if their greed for temporal possessions were greater. On this account, they have always been, are, and will be poor, without caring for more than the food of the present day. I do not know whether this is a special providence of God for these poor wretches; for when they have a little wealth, as the vessel is so limited, immediately it swells out and then they do not know what to do; and, to let it be known that they are rich, they immediately waste it in expenses that are at best useless, until they remain as they were before. Thus their inclination [genio] is opposite to their judgment [ingenio] in this direction; and although they have sufficient intellect, they yield to their natural disposition [genio], which dominates them, and in this never allow themselves to be directed.