Filipino Family Names Derived from Occupations, Vocations, and Titles

  

Centuries of Spanish colonization in the Philippines have significantly influenced Filipino culture, traditions, and religion. Philippine languages such as Cebuano and Tagalog have borrowed many words from Spanish. Filipinos also adopted Spanish given names and surnames.

More than half of Filipino surnames are of Spanish origin, many of which were taken from the Catálogo Alfabético de Apellidos, a list of surnames that native Filipinos were required to choose from under a decree issued by Governor-General Narciso Clavería during the Spanish colonial period. The catalog contains both Spanish and indigenous Filipino surnames.

Many surnames are related to a person's geographic origin, character traits, physical features, or the given name of an ancestor. Examples include Gonzalo, from which Gonzales is derived, and Pelagio or Pelayo, from which Pelaez originated. Some surnames signify the occupations, vocations, or titles of ancestors, which is the subject of this blog.

Below is a list of family names and their English meanings. Most are Spanish in origin. Native Filipinos in the past do not appear to have commonly adopted surnames based on their occupations. Three surnames in this list are italicized: two are indigenous Filipino names, while one is of Arabic origin.

• Abad — abbot
• Abogado — lawyer
• Abejero — beekeeper
• Aceñero (Filipino spelling: Aseniero) — steelmaker
• Alcaide — warden
• Alfarero — potter
• Alférez — ensign
• Almirante — admiral
• Apóstol — apostle
• Auditor — auditor
• Autor — author
• Ballesteros — crossbowman
• Barbero — barber
• Barrero (feminine: Barrera) — sweeper
• Botero — boatmaker
• Caballero — knight
• Cabrera (feminine of Cabrero) — goatherder
• Cardenal — cardinal
• Castellano — castle lord
• Cazador (also Casador) — hunter
• Claver — key keeper
• Clérigo — cleric
• Comendador — commander
• Conde — count
• Cordero — shepherd of lambs
• Coronel — colonel
• Custodio — custodian
• Datu — an indigenous Filipino title for a village or community ruler; it can also refer to a wealthy person.
• Defensor — advocate
• Doctor — doctor (also médico in Spanish)
• Duque — duke
• Escribano — scribe
• Escudero — squire
• Espadero — swordsmith
• Ferrer — ironsmith
• Garzón — waiter
• Guerrero — warrior
• Herrero (feminine: Herrera) — smith
• Hidalgo — nobleman
• Hortelano — gardener
• Jurado — juror
• La Guardia — guard
• Labrador — farmer, laborer
• Maestre — master
• Maestro — teacher
• Manulat — writer
• Márquez — marquis; it may also mean "son of Marco"
• Mercader — merchant
• Molina — miller
• Monje or Monge — monk
• Montero — huntsman
• Obispo — bishop
• Obrero (feminine: Obrera) — worker
• Papa — pope
• Pastor — shepherd
• Pastrano (feminine: Pastrana) — shepherd
• Peregrino (feminine: Peregrina) — pilgrim
• Pintor — painter
• Piquero — pikeman
• Posada or Posadas — innkeeper
• Quintero — farmer
• Regidor — councilor
• Reyes — kings (plural of king)
• Romero — pilgrim
• Sacristán — sacristan
• Sultan — a title of Arabic origin meaning a Muslim ruler. This surname is also used by some Christians.
• Tejero — weaver
• Tenorio — tenor; also used to mean an amorist or lady-killer
• Tesorero — treasurer
• Tutor — tutor
• Vanguardia — vanguard
• Vasallo — vassal

 

Moringa (Malunggay) Powder and Other Moringa Products

A hardy tropical small-sized tree that grows almost anywhere, Moringa oleifera, or moringa, is called a “miracle tree” or a “tree of life” because of its many uses. The leaves and fruits are eaten as vegetables, while the roots, seeds, and bark are used in traditional medicine. In the Philippines, people call it the “poor man’s vegetable” because of its low cost and abundance. It is propagated through seeds or branches. In the Philippines, the most common method of planting is through its branches. A branch is buried in the soil, and a new plant develops that is resistant to disease, drought, and heavy rain, and it even thrives in poor soil. Plant a moringa tree, and it will provide a family with fresh vegetables all year round.

Moringa is mostly planted for its leaves, which are cooked as ingredients in fish or chicken stews or combined with other vegetables in water and coconut milk. Its fruits, especially the green ones, can also be eaten as vegetables, but most people in the Philippines prefer the leaves. Although moringa leaves have been consumed by Filipinos for generations, they are not as popular or commercially viable as other leafy greens such as cabbage, pechay, lettuce, and kangkong because moringa leaves have a noticeably short shelf life. Vendors cannot store them for long because their tiny round leaves easily wither and fall off the stems after a day, leaving behind a mess of fallen leaves.

As food, moringa leaves are packed with vitamins and minerals, making them a superfood. They are rich in antioxidants, vitamins A, B, C, E, and K, amino acids, calcium, potassium, magnesium, phosphorus, zinc, and iron. The leaves are also a rich source of protein and fiber. They are beneficial for reducing inflammation, stabilizing blood sugar and insulin levels, and lowering blood pressure. They can also boost the immune system, improve digestion, and protect the liver. In traditional medicine, the leaves are also used to treat wounds, pain, and ulcers.

There are testimonial videos circulating on the internet of persons that got healed after taking moringa leaves or powder when conventional medications were ineffective and very costly. However, those reports should be taken with caution because there is still no strong scientific evidence proving the efficacy of moringa powder in combating certain types of cancer. Until then, the best way to deal with the disease is through the services of oncologist. 

Since fresh moringa leaves easily perish, people have developed ways to preserve them without significantly reducing their nutritional content. They dry and grind the leaves to produce a commercially viable food product called moringa powder.

The powdered leaves retain many of the nutrients found in fresh leaves and are therefore nutritious, rich in antioxidants, and beneficial for regulating blood sugar and blood pressure. Moringa powder is an ideal supplement for health-conscious individuals. In addition, the powder can be used as an antiseptic to help sterilize contaminated surfaces on the body. It is effective against a wide range of bacteria and fungi, including those that cause ulcers. Purchased moringa powder should be kept in an airtight container to maintain freshness.

Half to one teaspoon of moringa powder can be mixed into an 8-ounce cup of warm water to make a healthy drink. The mixture should be stirred thoroughly to avoid clumps. Warm water is preferred over boiling water because boiling water may reduce some of the drink’s nutritional content. To improve the earthy flavor of moringa, lemon juice, three pieces of calamansi, ginger, or a little honey may be added to the mixture. The addition of citrus juice increases iron absorption because of its vitamin C content. Moringa powder can also be added to tea, fruit juice, coconut water, smoothies, or oatmeal. Moringa powder should be treated as a food supplement and not as a replacement for a balanced diet. It is best consumed in the morning on an empty stomach or before meals, starting with small amounts to assess the body’s tolerance to moringa.

Some moringa leaf products for foods include moringa tea, malunggay chips, and baked products enhanced with dried moringa leaves, such as malunggay pandesal, which is a popular breakfast bread in the Philippines. On body care, there are the moringa infused shampoo and hair conditioner. Other moringa related products may come out or introduce in the future.

Like all foods, fresh moringa leaves and moringa powder should be consumed in moderation. Excessive consumption may cause bodily discomfort, nausea, low blood sugar, and low blood pressure. People who use moringa powder or those who plan to incorporate it into their diet—especially individuals with diabetes, high blood pressure, pregnancy, or thyroid problems—should first consult their doctor for advice because there is a risk that their medications may interact with moringa products.

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A Good Friday “Pana-ad” to the Guadalupe Shrine in Balubal, Cagayan de Oro City

              

It was Good Friday, April 4, 2026, and thousands of Roman Catholic devotees gathered at the entrance of the route leading to the Guadalupe Shrine in Igbalayan Hills, Barangay Balubal, Cagayan de Oro. The entrance was manned by police, local government employees of the city and private volunteers who were ready to assist the devotees on their journey. For the devotees, their activity is termed “pana-ad” or doing act of penance on Good Friday.                                                                                                          

 

                

Right through the entrance is the Agusan River (not to be confused with the Agusan River of Butuan City and the Caraga Region). Over the water are two ropes, one for the shrine-bound devotees, and the other for those who returned from the shrine. Those ropes are intended for people who have difficulty crossing the river without something to hold old on as they wade through the river. There were devotees though who could easily cross the river alone without anything for support. Crossing the river carries some risks especially to some individuals such as the elderly because of the large stones in the water. A fall to the water with the head hitting a stone could be dangerous.

Going to their destination, the devotees walked along the course of Agusan River that winds into a long stretch of valley. Farther ahead, they passed by a gorge with cliffs on either side of the valley. In most cases the floor of the valley is stony. Along the way are bamboo grooves and trees which provide shelter to the devotees from the hot summer sun.     

 

                                               

The distance of the route from the entrance to the shrine is estimated to be 4 to 4.5 kilometers, so that a two-way trek to the shrine will be about 8 to 9 kilometers. Walking on the ground under the heat of the sun was not a difficult thing to do considering the vegetation there is in the valley, and that there is not much higher ground to negotiate because the slope of most of the ground in the valley’s floor is not steep. The difficulty lay in crossing a river with a winding route full of large stones in the water. Although the river is fordable, there are portions of it with a waist-high depth and currents that are strong. Elderly devotees were sometimes assisted by younger people to help them make it to the other banks of the river. Because of the winding course of the river, devotees must cross the river nine times to reach the shrine. In other words, they must make a total of 18 river crossings throughout their trek.

As they proceeded to their journey, devotees made stopovers at the Stations of the Cross which were positioned along the way to their destination, which was the shrine. There, they lit candles and prayed before proceeding to the next stations. Devotees could not be short of food and water because there were vendors who catered to their needs all along the way.

 

   

                                                                                                                                                               

The ninth crossing of the river was the pinnacle of the devotees’ trek. Beyond the river is the sight of the Chapel of the Virgin of Guadalupe. The chapel is perched on a hill and is accessible from the ground through stairs. The top of the hill is also the location of the 14^th and last Station of the cross which is just outside the front of the chapel. Again, before the cross, the devotees lit candles and prayed. They completed their penance with an entry into the chapel to pay homage to the Virgin of Guadalupe and make their vow and supplication to God during one of the most religiously significant days of the year.

Old Butuan: An Early Civilization in the Philippines

 

Gold Tara 

The polity of Old Butuan was one of the most advanced societies in the pre-colonial Philippines. Its influence extended beyond its present-day location, reaching areas to the east, west, and deep into the south. At the heart of this thriving settlement was the Agusan River—the third longest river in the archipelago—which served as a vital lifeline for trade, food, and transportation.

Butuan flourished between the 10th and 11th centuries CE and was ruled by a rajahnate influenced by Hindu-Buddhist culture. However, rather than fully adopting these religions, the people of Butuan incorporated selected traditions while maintaining their indigenous animist beliefs. This blending of cultures contributed to a unique and distinct identity among the many polities of the archipelago.

A Thriving Trade Hub

Butuan was an active participant in regional trade networks, engaging with China, Champa, Srivijaya, and other Southeast Asian and South Asian polities. It exported valuable resources such as gold, beeswax, timber, animal skins, horns, and tortoise shells. In return, it received ceramics, porcelain, silk, jewelry, iron tools, and weapons.

Chinese records from the Song Dynasty referred to Butuan as Pu’tuan, highlighting its importance in international trade. Notably, Butuan once sought equal diplomatic status with Champa. Although initially denied, this request was eventually granted during the Yuan Dynasty, demonstrating Butuan’s growing prestige in the region.

Geography and Natural Wealth

Butuan’s geography played a crucial role in its development. The Agusan River, with its many tributaries, provided abundant food sources such as fish and other aquatic life, while surrounding forests served as hunting grounds.

Further south, the mountainous regions—home to the river’s headwaters—were rich in gold deposits. Over time, gold sediments were naturally carried downstream, making them accessible along riverbanks. Early inhabitants used panning techniques to collect gold, eventually mastering the craft of transforming it into intricate ornaments and jewelry.

The Gold Tara and Artistic Excellence

One of the most remarkable pieces of evidence of Butuan’s advanced craftsmanship is the Gold Tara—a 12-centimeter, 21-karat gold figurine weighing about 2 kilograms. Dating back to the 9th–10th century, it was discovered in 1917 along the Wawa River in Esperanza, Agusan del Sur by a Manobo woman named Bilay Campos.

Today, the artifact is housed at the Field Museum in Chicago. Although some scholars once speculated that it was imported, studies by F.D.K. Bosch concluded that it was locally made, likely inspired by artistic styles from the Majapahit period. The piece reflects both local skill and regional cultural influences.

Masters of Boat-Building

Photo by Sargoth under Creative Commons

The interior forests of Butuan provided abundant timber, essential for building homes and boats. With the need to transport goods and people, the inhabitants developed advanced boat-building techniques.

They constructed balangays—plank-built wooden boats assembled without nails. In 1970, archaeologists discovered the remains of 11 balangays along the Masao River in Butuan City, dating from 689 to 988 CE. These are considered the oldest known wooden boats in Southeast Asia, highlighting the technological sophistication of early Butuanons.

A Center of Trade and Culture

Archaeological discoveries in Butuan—including artifacts from Southeast Asia, East Asia, and beyond—confirm its role as a major trading hub. These findings show that Butuan was not only an importer of goods but also a key exporter, actively participating in a vibrant maritime trade network.

Decline and Changing Power Dynamics

The arrival of Islam in the 14th century reshaped trade in the southern Philippines. Emerging powers such as the Sultanates of Sulu and Maguindanao established extensive trading networks, reducing the need for direct trade with smaller polities like Butuan.

Later, Spanish colonization shifted economic power to new centers such as Cebu and Manila. With Manila established as the colonial capital, centralized governance diminished Butuan’s autonomy. Over time, it lost its prominence as a major center of trade and culture.

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Conclusion

Old Butuan stands as a testament to the sophistication of pre-colonial Philippine societies. Through its strategic location, rich natural resources, skilled craftsmanship, and active participation in regional trade, it emerged as one of the earliest centers of civilization in the archipelago. Though its prominence declined over time, its legacy continues to shape our understanding of early Filipino history.

 

What Was the Philippines Called Before the Spanish Era?

 

For this blog, I will refer to the pre-Spanish Philippines simply as “the archipelago.” In the distant past, the archipelago in Southeast Asia that is now known as the Philippines was already active in trade with other ancient civilizations such as China, India, Vietnam, Japan, and the various kingdoms of the Malay Archipelago.

Trade was not a one-sided affair. Local polities such as Butuan also sailed to trade with other regions like Borneo, Malacca, Sumatra, and Java. Although many places in the archipelago were visited by Chinese and other Asian traders, several ports stood out as major trading destinations in the pre-colonial era.

Maynila and Tondo

Maynila, now known as Manila, was an important trading port. Foreign traders often referred to the surrounding region as Luzon, which appeared in foreign records as Lucon, or Lusong. The name is believed to come from the Tagalog word “lusong,” a wooden or stone mortar used for dehusking rice.

Maynila was a rajanate situated along the Pasig River and maintained close ties with the Sultanate of Brunei. Nearby was Tondo, another major trading center frequently visited by Chinese merchants.

Ma-Yi and Mindoro

The island of Mindoro may have been referred to by Chinese traders as Ma-Yi (also spelled Ma-I, Mai, or Mayi). This place was recorded in documents from the Song Dynasty (960–1279) and later in the Yuan Dynasty (1271–1368).

Ma-Yi was also mentioned in records connected with the Sultanate of Brunei. However, some historians propose that Ma-Yi might instead have been located in Bay, Laguna. Local traditions in Mindoro also say that the island’s old name was Mait, a name used by the indigenous Mangyan people.

Sugbo (Cebu)

Sugbo, now Cebu City, was another important trading rajanate and a central hub in the Visayas. It traded with neighboring polities such as Butuan and with merchants from China.

Historical records also suggest dynastic connections between Cebu and Butuan. For example, Rajah Humabon of Cebu was related to Rajah Siagu of Butuan. A Chinese work written in 1225 called Zhu Fan Zhi mentioned a place called “Suwo,” which historians believe referred to Cebu.

9th Century Gold Tara found near Agusan River

Butuan

The polity of Butuan in northern Mindanao was a prosperous and gold-rich trading center with strong Hindu-Buddhist cultural influences. Chinese records from the Song Dynasty referred to it as P’u-tuan, showing that it was already an international trading port by the 10th and 11th centuries.

Butuan possessed one of the most advanced societies in the archipelago before Spanish arrival. Its people were highly skilled in gold craftsmanship and boat building, producing large wooden vessels known as balangay. These boats traveled throughout Southeast Asia and even reached Champa, located in present-day central Vietnam.

Sulu and Maguindanao

In the southwestern part of the archipelago were powerful Islamic states such as the Sultanate of Sulu and the Sultanate of Maguindanao. These sultanates actively traded with merchants from China and other parts of the Malay world.

One notable historical figure was Paduka Pahala, a ruler of Sulu who traveled to China and died there on October 23, 1417 while visiting the Ming emperor. He was buried in China, where his tomb still exists today.

Trade in the Archipelago

Chinese merchants were among the most active traders in the archipelago. They brought goods such as porcelain, ceramics, silk, jewelry, iron tools, and weapons.

In return, local communities traded gold, pearls, beeswax, rattan, timber, animal skins and horns, tortoise shells, and other natural products. At the time, paper money was not widely used, so most trade was conducted through barter.

Independent Port States

The major trading ports mentioned above were regarded by foreign traders as separate political entities, each independent from the others. They were not part of a unified state covering the entire archipelago.

Each polity had its own ruler—often called a datu, rajah, or sultan—and their own customs and traditions. Communities were organized into barangays, which served as the basic social and political units. These polities sometimes formed alliances but could also become rivals depending on political or economic interests.

The Arrival of the Spanish

In 1521, the Portuguese explorer Ferdinand Magellan, sailing under the Spanish crown, reached the islands of Leyte and Samar. He called them “Las Islas de San Lázaro” (the Islands of Saint Lazarus).

Later, in 1542, the Spanish explorer Ruy López de Villalobos named these islands “Filipinas” in honor of Philip II of Spain, who was then the Prince of Asturias. At first the name referred only to Leyte and Samar, but later Spanish authorities applied “Las Islas Filipinas” to the entire archipelago.

Later Names of the Country

During the revolution against Spain in 1898, the Malolos Congress proclaimed the country the Republica Filipina (Philippine Republic).

After the Philippine–American War, the United States referred to the territory as the Philippine Islands. In 1935, it became the Commonwealth of the Philippines.

Finally, after independence from the United States on Philippine Independence Day (1946), the country officially adopted the name Republic of the Philippines, which remains its official name today.

The “Maharlika” Misconception

Some people claim that the Philippines was once called Maharlika, but there are no reliable historical records supporting this claim.

In pre-colonial Tagalog society, maharlika referred to a social class of freemen or warrior-nobles, not the name of a country. The idea of renaming the Philippines to Maharlika appeared much later during the 20th century, but it never gained widespread support.

Conclusion

Before the arrival of the Spanish, the islands that now form the Philippines did not have a single unified name. Instead, foreign traders referred to the specific places they visited—such as Ma-Yi, Lusong, Butuan, Cebu, and Sulu—rather than to the entire archipelago.

The modern territorial concept of the Philippines emerged later during the colonial period, when European powers such as Spain, Portugal, Britain, and the Netherlands established political boundaries throughout Southeast Asia.

In this sense, Spanish rule helped shape the geographic and political framework that eventually became the modern Philippine nation.

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