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Published online by Cambridge University Press: 13 February 2024
Tantae molis erat [So great a task it was] to establish the “eternal laws of Nature” of the capitalist mode of production, to complete the process of separation between labourers and conditions of labour, to transform, at one pole, the social means of production and subsistence into capital, at the opposite pole, the mass of the population into wage labourers … If money …“comes into the world with a congenital blood-stain on one cheek,” capital comes dripping from head to foot, from every pore, with blood and dirt.
— Karl Marx, Capital (v.1), Chapter 311Abstract: This chapter analyzes the twin existence of native custom alongside Christian tradition on the colonial frontier. This reckoning appears in the publication of at least two important works during the early eighteenth century: the translation of the legend of Saints Barlaam and Josaphat (now desanctified) from Latin into Tagalog by Jesuit priest Fr. Antonio de Borja (SJ) in 1712; and the first verse adaptation of the Passion, death, and resurrection of Jesus Christ into Tagalog by native translator and author Gaspar Aquino de Belen in 1703. I demonstrate their shared concern with the same issue: specifically, the encroachment of Crown officials and the money economy into the religious provinces, which adumbrated the renegotiation of both religious immunity and native custom.
Keywords: encomienda, native elite [principalía], Chinese traders [sangleyes], freedom [Maharlika / timawa], slave [alipin], Passion [Pasyón].
Was the pseudo-gospel, pseudo-lawmaking enterprise of spiritual conquest, with its developmentalist frame of resettle-to-Christianize-to-Hispanize narrative, vindicated in history? At first glance, it would seem so. Despite the expression of panic voiced by the provincials of the various religious Orders to the Crown in 1700 (see Chapter 1), the dawn of the eighteenth century signals the beginning of an important economic transformation in the Philippines: due in no small part to the growth of native settlements. One of the first indicators of this transformation was the recovery of the population for the first time since the Spanish conquest. This growth corresponded with the decadence of the institution of private encomiendas, which had anchored the informal abuse of colonial subjects from the time of the conquest
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