Translator’s Introduction - Page 3 of 31

(English version of “Noli Me Tangere”)

The system of government was, in its essential features, a simple one.  The missionary priests drew the inhabitants of the towns and villages about themselves or formed new settlements, and with profuse use of symbol and symbolism taught the people the Faith, laying particular stress upon the fear of God, as administered by them, reconciling the people to their subjection by inculcating the Christian virtues of patience and humility.  When any recalcitrants refused to accept the new order, or later showed an inclination to break away from it, the military forces, acting usually under secret directions from the padre, made raids in the disaffected parts with all the unpitying atrocity the Spanish soldiery were ever capable of displaying in their dealings with a weaker people.  After sufficient punishment had been inflicted and a wholesome fear inspired, the padre very opportunely interfered in the natives’ behalf, by which means they were convinced that peace and security lay in submission to the authorities, especially to the curate of their town or district.  A single example will suffice to make the method clear: not an isolated instance but a typical case chosen from among the mass of records left by the chief actors themselves.

Fray Domingo Perez, evidently a man of courage and conviction, for he later lost his life in the work of which he wrote, was the Dominican vicar on the Zambales coast when that Order temporarily took over the district from the Recollects.  In a report written for his superior in 1680 he outlines the method clearly: In order that those whom we have assembled in the three villages may persevere in their settlements, the most efficacious fear and the one most suited to their nature is that the Spaniards of the fort and presidio of Paynaven[2] of whom they have a very great fear, may come very often to the said villages and overrun the land, and penetrate even into their old recesses where they formerly lived; and if perchance they should find anything planted in the said recesses that they would destroy it and cut it down without leaving them anything. And so that they may see the father protects them, when the said Spaniards come to the village, the father opposes them and takes the part of the Indians.  But it is always necessary in this matter for the soldiers to conquer, and the father is always very careful always to inform the Spaniards by whom and where anything is planted which it may be necessary to destroy, and that the edicts which his Lordship, the governor, sent them be carried out .... But at all events said Spaniards are to make no trouble for the Indians whom they find in the villages, but rather must treat them well.[3]

This in 1680: the Dominican transcriber of the record in 1906 has added a very illuminating note, revealing the immutability of the system and showing that the rulers possessed in a superlative degree the Bourbonesque trait of learning nothing and forgetting nothing: Even when I was a missionary to the heathens from 1882 to 1892, I had occasion to observe the said policy, to inform the chief of the fortress of the measures that he ought to take, and to make a false show on the other side so that it might have no influence on the fortress.

[2] The ruins of the Fuerza de Playa Honda, ó Real de Paynavén, are still to be seen in the present municipality of Botolan, Zambales. The walls are overgrown with rank vegetation, but are well preserved, with the exception of a portion looking toward the Bankal River, which has been undermined by the currents and has fallen intact into the stream.

[3]Relation of the Zambals, by Domingo Perez, O.P.; manuscript dated 1680. The excerpts are taken from the translation in Blair and Robertson, The Philippine Islands, Vol. XLVII, by courtesy of the Arthur H. Clark Company, Cleveland, Ohio.

Learn this Filipino word:

isáng baro't isáng saya ang dalá