chapter XXX

, verse 18 of Proverbs. Only can they tell the One who knows them by pointing to the sky and saying, Ipse cognovit figmentum nostrum. [89] But in order that you may not say to me that I am thus ridding myself of the burden of the difficulty, [90] without making any effort or showing any obedience, I shall relate briefly what I have observed, for it would be impossible to write everything, if one were to use all the paper that is found in China.

2. The knowledge of men has been considered by the most erudite persons as a difficult thing. Dificile est, noscere hominem animal varium et versipelle. [91] Man is a changeable theater of transformations. The inconstancies of his ages resemble the variation of the year. A great knowledge of man did that blind man of the eighth chapter of St. Mark have who said, with miraculous sight, that he saw men as trees: Video homines velut arbores ambulantes. [92] For the tree in the four seasons of the year has its changes as has man in his four ages; and thus said the English poet Oven:

"Ver viridem flavamque æstas, me fervida canam Autumnus calvam, frigida fecit hyems." [93]

"For this is the inconstancy of man in his [various] ages: green in his childhood; fiery in the age of his virility; white in old age; and bald in his decrepitude." But his greatest change is in his customs, for he is a continual Proteus, and an inconstant Vertumnus. [94] Thus does Martial paint his friend:

"Dificilis, facilis, jucundus, acerbus est idem; Nec tecum possum vivere, nec sine te." [95]

From this came the proverb "Quot capita, tot sententiæ." [96] For in the changeable affection of man are locked up all the meteoric influences of natural transformations.

3. It is a fact that the difficulty of knowing these Indians is not in the individuals, but in the race; for, if one be known, then all are known, without any distinction--so much so that the Greek word monopantos [97] fits them, and which another critic gave to another race of people, because they were all homogeneous and uniform among themselves. At the eighth meeting of the last Lateran Council, held in the time of Leo X, the opinion of the Monophysite philosophers [98]--who give but one single soul to all men, each body having a part of it--was condemned. Doubtless that impious opinion originated from some nation as alike in customs as these Indians; and it is not the worst thing to have been able to give this humble judgment, although it is defective. [99]

4. Although we call both the natives of America and those of these Philipinas Islands Indians, it cannot be denied that they are very different; for the inclination of the Asiatics [100] is somewhat more docile and more capable of progress through teaching. Accordingly, I shall confine my remarks to the Indians of Philipinas, leaving the definition of the Americans for those who know them; for they have enough chroniclers who have undertaken it, although I doubt that they obtained their desire, such as Father Juan de Torquemada in his Monarchia Indiana, [101] Fray Antonio de Remesal, [102] and Father Joseph de Acosta. [103] For what has been written of them by the bishop of Chiapa, Fray Bernardino de Cassas, [104] and by Don Juan de Palafox [105] in his treatise on the virtues of the Indians, was written from very remote experience; and they were carried away by the holy zeal of their defense as they were deceived [106] by their remote knowledge of the object--as [in viewing] the hills and mountains, which anear are green, but afar are blue. Gold conceals from the sight the degree of its fineness; and one must crush [107] the rock himself, and frequently, in order to recognize the truth.

5. The Asiatic Indians of Philipinas, then, are almost the same as those of the other nations of East India, in what regards their genius [genio], temper, and disposition. Consequently, the Malays, Siamese, Mogoles, and Canarines [108] are distinguished only by their clothing, languages and ceremonies. I except the Japanese (who are, as Gracian [109] learnedly remarked, the Spaniards of Asia) and the Chinese, who, by their culture and civilization, and love of letters, seem to be different--although, touched with the stone of experience, they are the same as the Indians. [110] The influence of the stars which rule Assia is common, whence Macrobius and Suetonius complain that the corruption of the good native customs of the Romans proceeded, especially from Persia, whence came great evil both to the Greeks and to the Latins.

6. But leaving this immense sea of peoples and customs, let us return to our natives of these islands, who, besides having been exceedingly barbarous, living without a ruler, and in a confused monarchy, [111] have the vices of the islanders; for they are fickle, false, and mendacious, and [that] by the special influence and dominion which the moon exercises upon all the islands, isthmuses, and peninsulas [Chersonesos], of which much will be found in the Theatrum vitæ humanæ of Laurencio Beyerlinch. [112]

7. The temperament of these Indians, as is proved by their physiognomy, is cold and humid, because of the great influence of the moon. They have but little or no difference among themselves in their temperament, as was remarked by a learned doctor who has had considerable experience in these islands, namely, Doctor Blas Nuñez de Prado. [He observed] that there was no difference, but a great similarity, in the humors of those who had been treated, and a fine natural docility in responding to the medicine; in whatever remedy it was applied to them. For they have not the great rebelliousness and changeableness of the Europeans, because of the infinite combinations made in them by the four humors. The cause of this is the similarity and lack of variety in the food that they use and which their ancestors used, which go to make up a nature different in its root from that of the Europeans, but yet very similar. [113]

8. This disposition and influence makes them fickle, malicious, untrustworthy, dull, and lazy; [114] fond of traveling by river, sea, and lake; fond of fishing, and ichthyophagous [115]--that is, they sustain themselves best on fish; they have little courage, on account of their cold nature, and are not disposed to work. [116] Besides this they have other qualities and vices, of which I do not know the cause, and I do not believe that I can easily know them. [117] I shall mention some of them. [118]

9. First, they are remarkable for their ingratitude; and although ingratitude is an innate vice in all people, through the corruption of original sin in our vitiated nature, it is not corrected in them by the understanding, and they lack magnanimity. Therefore, it is all one to do a good turn to an Indian, and to prepare oneself to receive the blow of his ingratitude. Consequently, if one lend them money, they do not pay it; but instead they run away from the father. Hence there is ground for scruples in regard to lending money to them; for that is a benefit from which evil must result, as they absent themselves and do not come to mass. If others ask them why, they answer that the father [119] is angry at them. In them is verified the picture given by the Holy Spirit in