The Philippine archipelago was considered as one of the nation's maritime trade coasts which had connections with nearby communities and countries that traded its merchandise and luxury items. In Palawan and Zambales, locals unexpectedly discovered drunken commercial vessels containing artifacts on how people in the past have done their trading which dated back to 1521.

1. PHILIPPINE CULTURE: THE EARLY SPANISH PERIOD
Emmanuel Antes Habla Jr
Sorsogon State College
Main Campus – Education Department
Sorsogon City, 4700
The Philippine archipelago was considered as one of thenation's maritime trade coast which had connections
with nearby communities and countries that traded its merchandise and luxury items. In Palawan and Zambales, locals
unexpectedly discovered drunken commercial vessels containing artifacts on how people in the past have done their
trading which dated back 1521.
Different events unfold, elaborating the Philippines' hierarchy system and trading to other Asian and Pacific
countries with merchandise and luxury items. Furthermore, the Spaniard innovation to the Philippines had to change
the culture and tradition of the country. Hence, rediscovering and understanding the fuse culture and arts brought by
foreigners was proven through unearthing the remains of ceramics and artifacts which was excavated all over the
country.
The Philippines have a rich history that describes the diverse culture and arts of the Filipinos before the
invasion offoreign conquerors. Among thediscovery was the three commercial shipwrecked which pre-dated between
the 15th and 16th centuries around the seacoast of Palawan and Zambales. In 1995, locals found the Pandanan
shipwreck in the Southeast of Palawan in which it was retrieved by the underwater archaeologist Division of the
National Museum ofthe Philippines. The archeologist of the National Museum claimed that it was the best-preserved
pre-Spanish trading ship that had been discovered. Besides, it is a commercial cargo assumed to be a Southeastern
Asian boat traveling from Vietnam or Southeastern China to deliver merchandise products. The said cargo vessel
contains approximately 4,722 artifacts which include pearls, iron cauldrons, millstone, bronze cannon, semi-precious
stone, copper coins, lamps, mirror, porcelains, ceramics, and a weighing scale. The ceramics inside the shipwreck were
the champ stoneware which was made from clay in the Go Sanh in Binh Dinh, and blue-white porcelain produce by
the Chu Dau kilns. It also included the China porcelain, the blue and white wares from Jingdezhen, and celadons from
Longquan. The design of the China porcelain was a Qingbai for double pouring vessels, a large bowl decorated with
mythical figures, and a small jar with floral motifs that pre-dated the Yuan dynasty period (1279 - 1368 BC) or the year
that flourish the Silk Road. There were also Sawankhalok ancient Thai traditional coating ceramic from the Sukhotai
Kingdom period, pottery, jar, teapot, spoon, and ceramic doll which was decorated in a classic motif that was burned
at 1150 to 1280 Celsius. Diem (1996) suggested that heirloom pieces were meant to be re-traded to obtain Southeastern
Asian luxury goods. Other artifacts that were found on-site are earthenware, metal, glass beads, stone implements,
and Chinese coins pre-dated in the Ming dynasty of Emperor Young Lee (1402 - 1424 CE). Morphological and
syntactic analysis were integrated into the Pandana shipwrecked that pre-dated Vietnam, China, and Thailand ceram ic
to the mid to late 15th century. It supported the Philippines' archaeological evidence that had substantial export of
different wares in the Southeast and Eastern Asia pacific, and some resemblance to the 15th-century Calatagan burial
site in Batangas.
In 1996, a fisherman found the other sunken commercial vessels which were the Lena Shoal shipwreck in
Palawan and the Santa Cruz shipwreck in northwest Zambales, both ships hold agroecological and historical
importance in the trading industry of the Philippines. The Lena Shoal shipwreck had approximately 7,000
archaeological cargo retrieved by the Far Eastern Foundation for Nautical Archaeology. The recovered items were
from China, Thailand, Vietnam, and Burma. The ship sank around 1490 in the Ming dynasty rained by Emperor
Hongzhi in the 15th century. Chinese seafarers dominated the Eastern seacoast which traded porcelain, porcelain pots,
porcelain plates, and pans, green-glazed; Sawankhalok globular jars, small ovoid stoneware jar from Tao Maenam Noi
in Thailand; glass beads, Siasemese celadon, Chinese celadon, stoneware jar from Vietnam ; tin ingot, brass bracelet,
and elephant tusk which were retrieved by the National Museum and Far Eastern Foundation of Nautical
Archaeology. The structure of the Lena Shoal shipwreck integrated the Chinese shipbuilding technique, where the
edge was joined using wooden pegs and bulkhead that was commonly found in the 15th century. It was divided and
strengthened to make the cargo hold the commercial ship (Manganin,2010). Also, the total of the vessel's wooden
remnants' sizes was 24 meters, holding approximately 100 tons. It was also suggested that the ships' destination were
the Islamic communities in the Southeastern Philippines and somewhere in Southeast Asia due to the presence of

2. Islamic influence ceramic shapes and motifs. Also, there was an assumption that all products were aimed for nobilities
or elite communities while the lower qualities and common types were for ordinary people.
Lastly, the Santa Cruz shipwreck which was mostly compared to the Lena shoal shipwreck than the
Pandanan. The Santa Cruz assumed that the route was initially from Thailand to support the shipping technique
(Flickers 2005), and the presence of Thai stoneware jar in the lower cargo hold was one of its evidence to support
such an assumption. It was discovered in April 2001 accidentally by a dynamic fisherman 32 meters below the sea
level in Santa Cruz Zambales, North Luzon. It was only in that time that the National Museum of the Philippines
became aware of the discovery when historical artifacts started to appear in antique shops. The accounted artifacts in
the wreckage are marginally extensive, with 14,965 pieces of high fired ceramic. The Philippines National Museum
decided to perform an archaeological excavation with Frank Goddio and his team as soon as possible to stop looters
and to lessen the destruction of the shipwreck. There were approximately 15,000 artifacts discovered in the shipwreck
pre-dated during the Ming dynasty and the extent of archaeological discovery was understand how the ship was loaded
and the goods which were sorted in different compartments. The origin of the items recovered was from China,
Thailand, Vietnam, and Burma specifically items like glazed stoneware, porcelain ceramic, and including iron
cauldrons, ingots, bronze weaponry, and gong, earthenware comets, glass beads and bracelets, carnelian beads, and
wood and stone implement, and other organic materials (Orellana 2008). It has been assumed by Orrilaneda (2008)
that the Santa Cruz commercial ship departed from Thailand port with Burmese ceramic and other marine forest
products to be traded in neighboring countries. After Thailand, it went to Vietnam to get Vietnamese ceramic before
traveling to China. The last port that the vessel had gone to was the Ningbo port in Zhenjiang Province Southeastern
China, where ceramics, iron cauldron, glass, and other material artifacts were laden in the vessel before passing through
Taiwan southward to the Philippines which Santa Cruz shipwreck was found. The Pandanan, Lena Shoal, and Santa
Cruz shipwreck provide evidenced and proved that the Philippine had been trading to the southeast Asian region
during the 15th century (Roxanna Brown 2010). It gives clarification and great importance to the domestic trade and
industry of the Philippine archipelago history throughout the South Asia that includes Vietnam, Thailand, China, and
Indonesia that has been trading before and after the 15th century when the Spaniards invaded the Philippines and
ceased the trade routes of the country.
Cebu is one of the settlement sites that became a critical location in the foundation of the Philippines trade
in early Spanish conquest. In this settlement site, Ferdinand Magellan and his crew first step foot and observe the early
Filipinos' daily lives in 1521. The settlement was the metropolitan trading center in the 15th century, where diverse
communities and ethical groups traded products. The name "Cebu" was derived from the old word Sibu or sibo
("trade") from Cebuano, a shortened version ofsinibuayng hingpit ("trading venue"). Initially, it pertains to theharbors
of the City of Sugbu, the ancient name of Cebu's town in the early years. There is a tradition or practice of a hierarchy
system in which the highest position controls the city and the lowest are considered as slaves. In the early pre-Spanish
era, country, nation, and nationalism did not exist, but barangay already existed. The class stratification of society
begins with the Datu or Chieftain who rules family or the people in an accumulated land that is owned privately or
administrate in the name of the clan or community. The Chieftain of the barangay is the wealthiest person in the area.
Next are the Maharlika or Commoners who are middle-class people that had enough land and rendered services to
the rulers. They do not work on the field, can own land, and do not have to pay regular tribute. Next are the Alipins,
individuals who are unable to pay the loan, punish criminal and illegitimate children. Lastly, the Slaves, who are divided
into two different categories the “Namamahay" those who had their quarters, and "Sagigilid" those who live in their
master's house (Anne Valine, ND). There are different translations of titles in the social stratification in areas of the
Philippines throughout Luzon Visayas and Mindanao, yet they are all the same.
The population of Cebu was people of Malay descendants who practiced Pagan or Islamic beliefs from the
9th century until the 15th century. The main source of their living was fishing and trading in other villages on the island
and some, outsidethe countries like China, Malaysia, Japan, India, Burma, and other civilizations. Following tradition,
the Datu or the Chieftain would often control the economic activities and demonstrate their familiarity in exchanging
between foreigner merchants by demanding tribute before forming trading agreements and exchanging products and
services. In terms of business trading, a tribute in the 15th century is a sign of respect and authority to the party to
forge friendship and alliance in doing business. In the 15th century, the Datu or Chieftain of Cebu, namely. Rajah
Humabon demonstrated his authority in dealing with foreign merchants by demanding tribute before formal trade
agreements were conducted (Bacus 2004). Also, there are those occasions where the chieftain invites foreign
merchants and foreign dignitaries to a symbolic feast using varieties of ceramics items that came from China, Vietnam,
and other countries in Asia to promote good relations and interactions with their foreign counterparts and also to
demonstrate their social, political, and economic authorities within their lands. It was indicated by Huntter (1973) and
Tenazas that Cebu was an important commercial area when the Spanish arrived in the 16th century due to its

3. connection to the south and southeastern nation of Asia. Besides that, Cebu heavily depends on foreign trade's
economy to maintain the supremacy as an elite society and political dominance over the general community. The
Chieftain carries out the transaction using multiple partners and multiple trading routes to attain stability and counter
a predictable and long-distance trade due to natural disaster end piracy in the 15th century. The practice of trading
goods is being used entirely as a local strategy for political dominance and power over other communities in their
areas in their proximity.
In 1521, 16th of March, Ferdinand Magellan, a Portuguese navigator, attempted to sail the world to look for
the Capital of Spices but reach the Philippine archipelago shore. As customary, in the 15th century, a foreigner or a
merchant must present themselves to the chieftain before they venture into the territory. When Magellan landed on
Cebu's shore, Filipinos welcomed him and presented to Datu Rajah for an audience. Datu Rahaj and his people
listened attentively to what Magellan had to say about their religion. Datu Rajah and his people were persuaded by
what Magellan had said and gone through baptism to strengthen their bonds with their newfound allies. Magellan and
Datu Rajah became allies through a blood-pack that signify their alliance with one another. Afterwards, Datu Rajah
asked Magellan to invade Lapu - Lapu's tribe, which the Datu was considered the enemy of their tribe. Datu Rajah
and his wife were confident about Magellan's promised friendship, but unknowingly, trusted him without reserve.
Magellan invaded the tribe of Lapu-Lapu, where he met his end. After the battle, several of Magellan's comrades
escaped and went back to Spain to report what had occurred during their conquest. After narrating what happened
in the conquest, the king of Spain decided to explore the Philippines.
In a tribal community, Datu's decision is considered absolute; hence, when the friar baptized the Datu, his
followers were also baptized. With this, the tribe suddenly needed to abolish the previous belief passed down by their
ancestors. Also, it had a significant impact on widespread Christianity in the Philippines that made it inevitable to
happen. When the Spanish came back, Christianity was used to control and instil fear among the Filipinos that made
them invade the Philippines for hundreds of years. Some Spaniards went to Cebu and took over the trade and
production of some traders. Most of the Philippines' Muslim communities submitted themselves to the Spaniards'
pressure and converted to Christianity.
In conclusion, the culture and arts in the pre-Spanish period in the Philippines are greatly influenced by
trading with other foreign visitors from all over the Asia. Pandanan, Lena Shaol and the Santa Cruz Shipwreck which
are all commercial ship used by the early traders from China, Vietnam and other countries to the Philippines as trading
vessels to exchange products. The early pre-Spanish Philippines also demonstrate their culture and arts to the act of
choosing hospitality over hostility, creating an alliance to the means of business or trading to other foreign lands or
communities within their proximity. The cultural stratification also reflected through the culture and tradition in
which it was rooted in their ancestral heritage, due to the early Filipinos being hospitable and not hostile to other or
foreigners this cost the most significant impact or effect to the Philippine history. Trading products are one of the
mediums to widen the variety of adapting different cultures and beliefs that was pass down through observation and
experiencing it first-hand.

4. REFERENCE:
1. Bobby C. Orillaneda, « Maritime Trade in the Philippines During the 15th Century CE », Moussons, 27 |
2016, 83-100.
2. Wikivisually (N.D) Pandanan Shipwreck. Retrieve from
https://wikivisually.com/wiki/Pandanan_Shipwreck#Chinese_porcelain_and_stonewares
3. Bonita Montina (2016): Social System of Pre-Colonial Period in the Philippines. Retrieve from
https://www.slideshare.net/Beagle_Lurv04/social-system-of-precolonial-period-in-the-philippines
4. Hanah Tabios (2020): Nat’l museum unveils rare 14th century Chinese bowl in virtual series. Retrieve from
https://mb.com.ph/2020/08/24/natl-museum-unveils-rare-14th-century-chinese-bowl-in-virtual-series/
5. Franck Goddio (N.D): ANCIENT TRADE ROUTES: LENA SHOAL. Retrieve from
https://www.franckgoddio.org/projects/ancient-trade-routes/lena.html
6. Franck Goddio (N.D): ANCIENT TRADE ROUTES: SANTA CRUZ. Retrieve from
https://www.franckgoddio.org/projects/ancient-trade-routes/santa-cruz.html
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https://en.wikipedia.org/wiki/Cebu_City#:~:text=The%20name%20%22Cebu%22%20came%20from,ancient%20
name%20for%20Cebu%20City.
8. HueMan (2020): Islam in the Philippines. Retrieve from
https://en.m.wikipedia.org/wiki/Islam_in_the_Philippines
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cebu/