The Philippine Islands, 1493-1898 — Volume 12 of 55 / 1601-1604 / Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Close of the Nineteenth Century

LETTERS FROM PEDRO DE ACUNA

Sire:

Having written and sealed the folio which will go with this, on Friday the eve of St.Francis' day of this year, and set thereto the date of the following day, when some one was to depart and take it, on that same Friday night there occurred the insurrection of the Chinese which I shall recount in this.

In the letter of the third of July of this year, which went with the ship which left here for Nueva Hespaña, I wrote to your Majesty that three mandarins had come to this city from the kingdom of China, under pretense that they were coming to investigate a lie which a Sangley who had been here had told to their king—saying that in Cavite there was a great quantity of gold; and that with that and the silver which could be obtained from this kingdom every year his vassals might be relieved from tribute. The care which was exercised in this matter, and what occurred to me in regard to it, I have written to your Majesty in the said letter. I told you how I was preparing, being in uncertainty, what appeared to me necessary, so that if anything should happen I should not be caught unprepared; accordingly, as the houses of the Parian were very near to the wall, I had several of them demolished so that this space might be free. I wrote to the alcaldes-mayor and magistrates of this district, and they sent me a memorial concerning the natives in the jurisdiction of each one, what weapons they possessed, and in how far they might be trusted. I had them visit the Sangleys, and see what arms and provisions they had, particularly the stone-workers, lime-burners, sawyers, fishermen, and gardeners, as they were people who reside in the country, and for this reason it will be right to exercise more caution in living with them; and likewise in order to have them make arrows, bows, pikes, baqueruelos, and other articles for the royal warehouses, as it is from these that all of the military supplies are provided. I likewise ordered that they should collect, bring together, and transport as many provisions as possible. I was not careless in regard to the walls, but rather with much diligence repaired what was necessary; and I continued the building of the fort which I wrote your Majesty was being made on the point, as it was so necessary a defense, and the supplies and other articles had to be gathered and guarded there. To this end I had brought a great number of Sangleys for the works, and had contracted with them to construct a ditch in the part where their Parian and alcaycería stand, and along the whole front from the river to the sea; and, as the plan shows, this may be flooded with water at high tide, which enters through the river. As all the Sangleys had knowledge of this, and there were among them restless and vagabond people who had nothing to lose, and who on account of their crimes, evil life, and debts could not go back to China without being punished there for these things with much severity, they took this as a pretext to win over the merchants and quiet people, persuading them that the precautions and measures which I was taking were in order to kill them; and, since the Sangleys were so many and we so few, it would be well to be beforehand with us and kill us, taking our lands. When this came to my knowledge I had them assemble several times, and explained to them the mistake under which they were laboring, and that the Spaniards were not a people to harm anyone who did not deserve it. I told them to be calm, and confide in me; and that I would do them no harm if they on their part gave me no reason to do so. It appeared that they were quieted, but the gamblers and worthless people—who were very numerous, and had been the prime instigators—incited and persuaded them in such manner that they made them believe that I and the friendly Spanish merchants who were with them and conferred with them were deceiving them. Accordingly many of those in the Parian withdrew from there, and went over to the other side of the river, as if fleeing from the Spaniards because they wished to kill them. Although this was publicly known eight days before their uprising, and I was aware of it all the time, it was supposed that they were fleeing out of fear, and merely to place themselves in safety. They left in the Parian about 2,500 Sangleys who were considered peaceable, and among them five or six hundred Avays who are merchants and people of better conduct than the others, for these gave information of what the others were doing. Although the same effort was made to stir them up, they never belonged to that party, or attempted to leave the Parian; for they are a gentle and prosperous people, with a liking for trade. The rest assembled at a place about a legua from Manila, close to the monastery of San Francisco del Monte, whereupon followed what is contained in the relation which will go with this, to which I refer you.

The Audiencia has proceeded against Christian Sangleys who are implicated in this uprising; and in a few cases justice has been executed, particularly on Juan Baptista de Vera.They have confiscated his goods, which are understood to amount to 15,000 pesos, including that part of them which went this year to Nueva Hespaña.From the investigations which have been made in this connection, and what some of those implicated have declared, it is understood that this uprising was instigated from China; and that it was discussed with the mandarins who were here, or with some one of them.However that may be, at any rate it is considered quite certain that it was due to the restlessness of worthless people, with a hankering for innovations, so that they might enjoy the freedom which they usually have on such occasions, having no other gods than their own vices.Undecided as to what to do with the five hundred or more Sangleys who have been kept alive for the galleys, I have continued the fortifications, with the work of other natives.Likewise several bastions have been erected which were still incomplete, and the wall is being made higher in those parts where it is necessary.They are opening trenches and helping at other very necessary works; and therefore I already have things in good condition, and the fort on the point repaired, to put it in a state of defense; and this work is being continued very diligently.

Likewise it has seemed best to me to send notice to China concerning the event, lest by chance some ships of Sangleys may have fled thither, and by gilding their crime and insubordination may have succeeded in throwing the blame upon the Spaniards; for this, if there were no advices there of the truth, might at least disturb traffic, and make the merchants uncertain as to whether to come this year, which would be an irreparable loss for this whole commonwealth.Thereby the treasury of your Majesty would lose more than 52,000 pesos, which is the usual value of the duties collected from merchandise that comes from China—to say nothing of what is paid and the increase in value at Acapulco, Mexico, and other parts where the cloth is taken.I have accordingly despatched a ship with a person of ability and prudence, carrying letters, some for the viceroys of Canton and Chincheo and other mandarins, and others from the Sangley Avays who could be found alive, written to their relatives and kinsmen, and the partners of the dead men.All these give an account of the event, and tell how the property of the Avays which they left in the hands of their Spanish friends is deposited at good interest, to be added to it for whomsoever is the owner; and that the debts which were owed by Spaniards to Sangleys who were not implicated in the uprising would also be paid.The Chinese were also informed that the merchants could proceed with their commerce for the future, and that they would find a hearty reception; but that they must go back in their ships the same year.Although this is so pressing a reason for sending this information, I was also led to do so in order that we might learn whether in China they were getting together a fleet directed against this country, as has been suspected since the coming of the mandarins, and as we were led to believe by the letter which they wrote to me before they disembarked, a duplicate copy of which I sent to your Majesty.The whole city is very apprehensive of this, and chiefly the archbishop and the orders, particularly the Dominicans.Although, as I have said, I have left nothing undone in any way which could provide for the defense and protection of this land, yet it would be of much importance to obtain definite knowledge beforehand.This despatch is directed to Malan [sic; sc. Macan] which is a settlement of Portuguese in the land of China itself. I wrote to the commandant of the place, and to the bishop and the fathers of the Society (which, I am told, takes considerable part in the affairs of state), and to the other orders and to private persons, recounting to them this event. I sent to each of them a copy of the letter which I wrote to the Chinese viceroy, so that, as they possess more extensive and intimate knowledge of the Chinese customs, and of the conditions, and methods of negotiating, they might advise the person who takes the despatch what he should do in order the better to achieve his object and attain success in his undertaking—representing to them the service which they will render to your Majesty, and the obligation to them under which these islands will be. Since, considering the great amount of gunpowder and munitions which have been expended on this occasion, these supplies may fail us, owing to what we fear from China, and other troubles which every day arise, I wrote likewise to those persons that they should buy for me and send as much gunpowder and saltpeter as possible, on your Majesty's account; and that the royal officials there should send it upon the credit of this treasury, so that it could be paid for in this city—for only enough money was sent for anchorage—money for the ships, and the expenses which are necessary there. The Chinese will listen to no one if they are not paid first, and it is a custom very strictly observed among them. If we are cut off from China the many ordinary dangers cannot be overcome; and in a country so surrounded by enemies and so far from reënforcements, it is very necessary that these resources should remain, and not fail us. May God grant that all come out according to our need; for if the trade with China should fail, in no wise could this country be maintained, nor could your Majesty sustain the great expenses here without much difficulty. For the duties which the Chinese pay here, and what the merchants who carry the cloth pay in Nueva Hespaña, amount to much more than what is expended here, as we are always waging war with some nation or other, besides the ordinary expenses; and the Christian religion which is so recently established among these natives would be in great danger.

As soon as I arrived in this city I went out to inspect the Parian of the Chinese, which certainly needed inspection.Considering the many who were there, and those whom I met on all the streets and everywhere I went, it appeared to me that there were great numbers there.Accordingly I desired to learn under what regulation they were living and residing there.Learning that the Audiencia had it in charge, I spoke with the auditors about it, and told them that it was my affair—I being the governor and captain-general, in whose charge was the defense of the country, and not in that of the Audiencia or any auditor who was caring for it.They answered me that your Majesty had entrusted it to them and put it in their charge by a royal decree, and that each year an auditor was chosen for this commission; and that, if I wished it, it would be assigned to me in turn, but that they could not give it up without giving an account thereof to your Majesty, although they saw that I was right.This troubled me much, and therefore I advised your Majesty of it in my letter of the eleventh of July in the past year, one thousand six hundred and two.

Before this uprising of the Sangleys, immediately upon the departure of the mandarins from here, as some disturbance had resulted from their coming, among other precautions which I took was that of ordering the establishment of several infantry captaincies for the natives, particularly in the provinces of Pampanga, Bulasan, La Laguna de Vay, Tondo, Bombon, and Calilaya.These are more reasonable people, and more prosperous and civilized than the other Indians, because they are nearer the city of Manila, and show more affection for the Spaniards, and likewise because they have more courage and spirit.I wrote to the alcaldes-mayor and the fathers; they sent me a memorandum of those who appeared to them most fit, saying that they had told them that they should immediately get their people ready and well armed, each one with rations for a month.While this was being agreed upon, the uprising took place, and this precaution was of the greatest importance; for they were able to come without delay, and be of so much use that without them I know not what would have happened.They are very proud of being soldiers and of serving your Majesty in military affairs, and therefore they have proved to be excellent troops.I have made much of them, given them presents, and thanked them for what they have done, for which they are grateful, and contented with whatever may come to them.In every way it has been of the greatest importance that these natives have lost their fear for the Sangleys, and have declared against them.There are among them a number of arquebusiers and musketeers.They are all a people fitted for the work, and if captained by Spaniards they would be of much use.I have been continuing the permission which they before had from the previous governors to carry, in some cases, arquebuses and other arms; and as they have proved to be good and faithful, the object has been attained.

In the said letter of the eleventh of July, 1602, I informed your Majesty that I had not found a single armed galley, or crew therefor; and that I had only fitted up a galeota, and that I was arming it with the few condemned criminals who were here, and with those whom I brought from Mejico and others whom I had joined with them.This vessel remains still in service, for although I had resolved to set it aside in some other business, as it was old and poorly designed and needed a great deal of repair, on this emergency of the Sangleys it appeared to me best to maintain it—and likewise a new one of nineteen benches which I built and had armed, and another small galeota which I had here, which used to be in Çebu.Although the latter was not designed for a galeota, I had it so fitted up, and it will serve for the present.Another galeota, of twenty-two or twenty-three benches, I am having finished to serve as flagship; it will be launched inside of twenty days, and will, I believe, be very good, according to the curves which it has.Accordingly I shall arm four vessels—the new one, this one which is being finished, the old one which was here, and the little galeota (which has no more than fifteen benches).I have much confidence in them in case the Chinaman should come; because great loss could be inflicted on his ships, before he could disembark and get ashore; and in any event they will be of use, for, although they must be manned with Sangleys, this will necessitate greater prudence, and all will be well arranged.

It has been a great help to me that I brought with me from Cartagena and Nueva Hespaña several skilful men experienced in regard to galleys, who have been known to me from the time when I sailed with them from Hespaña—especially Captain Francisco Romanico, captain of one of the armed galleys of the fleet on the Yndia route.As I knew him well and was certain that he was a man of long service and great activity, with much experience—for I have seen this on many occasions, as the adelantado of Castilla would tell you if he were alive, as he set much store by him—and fearing that I should find affairs here ill-provided for, I persuaded him to come with me and leave the galleon, as it was all for the service of your Majesty.I begged General Marcos de Aramburu to give him permission for this, as he did.Accordingly he has been setting things to rights, which without his aid could not have been done, for there are no boatswains, or officers, or persons who understand the management or working of galleys; and accordingly they are being built anew, with labor enough on his part and mine, of which I have wished to give your Majesty an account.

I likewise wrote to your Majesty in the said letter of the third of July of this year, that as I had had word in the month of April past that they were taking up arms in Mindanao to go and harry the Pintados (as they are accustomed to do each year), I had the old galeota armed.I ordered General Don Juan Ronquillo to go with a company of infantry to Oton, which is opposite Mindanao; so that with these troops, and others which are there and in Cebu, he might oppose the enemy, and do them what damage he could.Having met several caracoas on the way, they fled from him, and he could not overtake them.He went on to Oton, where he remained with a few armed caracoas, in readiness for what might occur.For the time being, the enemy did not make any attempt to come to the islands, and as I was informed that they were arming for the monsoons of September (as that time and May are the only seasons of the year in which they make their raids), I notified the said Don Juan Ronquillo to be waiting attentively, and ready to help wherever the enemy might attack.That he might the better do this, I sent him the new galeota of nineteen benches with more infantry troops, and with them went the said captain Romanico.Having received news that the enemy were on the point of setting out from Mindanao, or had already gone, Don Joan left Oton in search of them; and while on the way he was informed of the uprising of the Sangleys, and my order that he should not embark, as the Mindanao enemy were already in the Pintados.He did not stop to look for them or to oppose them, but with all the troops on the expedition he came back here, leaving in Cebu thirty paid men and as many more in Oton, so that with them the citizens and residents of those places might defend themselves, which was decided upon in a council of war.Considering that the troops which Don Juan Ronquillo had in his fleet amounted to two hundred men and more, and that those named in the relation died on the way, it appeared that the former might be of great importance here, and that it was very necessary that they should come to the defense of this city, even though they should be putting the Pintados in danger; for, if this city were out of danger, it might repair the other losses.It was likewise taken into consideration that even if their recall were not necessary on this occasion of the uprising, it would be so if the Chinese came with their fleet between now and the month of March, at which time they are expected, and during this whole season.When this opportunity is passed, the galeotas cannot come nor can the troops, seeing that the weather is contrary and navigation is very difficult and dangerous.In short, the galeotas arrived here, both of them with the troops, and remained in this fort.I was very glad to see them here, as affairs turned out.

Among the prisoners who were taken by the Mindanao people last year was Captain Martin de Mendia, a worthy man and an old encomendero in this land.The enemy gave him his freedom on account of his good reputation, and trusted him for his ransom.As he had given his word to other Spanish prisoners whom they were also taking into captivity that he would return to negotiate for their freedom—being resolved upon this, and to ransom native chiefs from these islands who had been taken captive at that time, and likewise to learn whether the said Mindanao was arming to come back here—having arrived at the said island of Mindanao and spoken with the commander Umpi, who was the head of the army of the year past, the latter was greatly pleased to see him, and agreed with him in regard to everything which he desired.He gave to Captain Mendia, without ransom, three or four Spaniards whom he held captive, and besought him with much importunity to make him a friend of the Spaniards.He gave him a letter for me, and likewise sent with it a nephew of his.Another chief, named Silonga, [30] who holds the most authority of all in affairs of war, did likewise.He also gave up without ransom two other Spaniards, a few natives, and a priest, and likewise sent one of his nephews.They are both here; and within the few days since they have arrived it is understood that fifty ships from Mindanao have gone against the islands of Leyte and Camar, which are in the province of Cebu, and have wrought havoc there; the commander was Buycan, another chief from Mindanao.Between these three, Umpi, Silonga, and Buycan, and the present king, Rajaniora, the whole country is divided, and the military power; likewise each one has his own following and people, set apart and acknowledged.They have usually dissensions and controversies among themselves, for he who has the most people and wealth seeks to be more esteemed than the others.But against the Spaniards and their other enemies they confederate and unite, and ordinarily Silonga has the most power.His nephew and others claim that he is not to blame for the expedition of Buycan—saying that although he knew of it, and desired that he should not go out upon the raid, and even asked him not to, and to that end gave him a bonus of gold, he could not prevail upon him; nor was this a matter for him to forcibly interfere in, because there is no subjection of the one to the other.It is thus that matters stand, and we needs must tolerate it for the present, since nothing else can be done, considering the news which we are expecting from China.If this had not intervened, we had resolved to seek them with the galeotas and other oared vessels in their own country in this month of January, and to harry and lay waste their coasts, obstructing their harbors and rivers and burning their vessels.This, by not allowing them to depart from their own coasts, would inflict great damage upon them; but it is necessary, as I said, to employ some other means which is now being examined into.I shall advise your Majesty as to what resolution is taken, by way of Nueva España.

I likewise informed your Majesty of the straits in which your royal treasury was because of the little money which had come from Mejico this year—not only for the treasury, but for the citizens as well; and because of the expenses which have been incurred in this affair with the Sangleys, and others which are presenting themselves every day.The treasury is so poor and needy that I find myself in a thousand difficulties, having no place whence to draw money; and it is necessary that it should not fail when occasion demands, or we shall lose everything.Although all the people are encouraged to do all in their power, and the natives help, yet as they are poor—because their property is in the power of the Mejicans, who will not send it back, saying they have not permission therefor, as I explained to you in the last letter—it is little they can do in this matter.Indeed, in order to send advices to China it was necessary for the citizens to lend here a plate and there a pitcher, and other pieces of silver, for money there is none; and the little silver which remained to me, after the loan which I had made to the fund for aiding the soldiers, I also gave on this occasion and with all …this infantry, to pay two instalments of their pay; and as they were not given rations they endured much suffering, so that I was greatly troubled by the difficulties and weakness that resulted—and at the time when it was most reasonable to keep them content and paid.I beseech your Majesty to be pleased to order that the viceroy of Nueva España be notified to provide immediately a considerable quantity of money, so that this embarrassment may at once cease; as it is a very great difficulty that when anything is brought for the treasury we can make no use of it except to pay past debts, and it is not even sufficient for that.May our Lord preserve your Majesty in that prosperity which is needful for Christendom.Manila, December 18, 1603.

Don Pedro de Acuña

[Endorsed "Manila; to his Majesty; 1603. Don Pedro de Acuña; December 18. Duplicate." ]

Sire:

In a clause of a letter which I have just written to your Majesty, I give a particular account of the uprising of the Sangleys who rebelled against this city.I set forth the measures which I immediately took upon my arrival here to have the Audiencia refer to me the licenses for the Sangleys who were allowed to remain here, since I was charged with the defense of the country against them and other nations who come here to trade.I also desired this in order to remove and prevent certain difficulties which arose by reason of this, in connection with my proceedings, from those who have that matter in charge, and from your ministers, whom I have informed on various occasions to be careful in what they did.The whole city blames them, as it appears that, although it was agreed that there should not be more than four thousand Sangleys, yet there were found in the uprising more than eighteen thousand.This is a matter which has much to do with the condition of affairs here, and it requires an investigation, because the people keenly feel their losses, and are complaining.I give an account hereof to your Majesty, so that the matter may be understood.May our Lord protect the Catholic person of your Majesty, according to the needs of Christendom.Manila, December 23, 1603.

Don Pedro de Acuña

[In the margin: "This matter is already provided for as appeared expedient; (between the lines: "In a letter of December 18, 603"); and as to the matter of the licenses, the inconveniences mentioned should be well considered, as they result from giving so many licenses."]

[Endorsed: "July 21, 1606; examined and provided for within." ]

RELACION DE LAS ISLAS FILIPINAS

By Father Pedro Chirino, S.J.Roma: printed by Estevan Paulino, in the year MDCIV.

Source: This is translated from the original printed work, for which purpose have been used the copies belonging to Harvard University and to Edward E.Ayer, of Chicago.

Translation: This is made by Frederic W.Morrison, of Harvard University, and Emma Helen Blair.

RELATION OF THE FILIPINAS ISLANDS AND OF WHAT HAS THERE BEEN ACCOMPLISHED

By the Fathers of the Society of Jesus

   By Father Pedro Chirino of the same Society Procurator for those
                                Islands.

At Roma, By Estevan Paulino, in the year MDCIV. By permission of the Superiors

This relation of the Philippines, composed by Father Pietro Cirino, having been examined by three theologians of our Society, may be printed if it shall seem advisable to the most reverend Monsignor Vicegerent and to the most reverend Father Master of the Sacred Palace.

Claudio [Aquaviva], general of the Society.

Let it be printed, at the pleasure of the most reverend Father, master of the Sacred Palace.

B.Gypsius, vicegerent.

This account of the affairs of the Philippine Islands, by the reverend Administrator Father Petrus Chirinus, of the Society of Jesus, is published with permission.Nothing in it, in my opinion, is repugnant to the orthodox faith or the decrees of the Church, or morality; on the contrary, I praise the diligence, learning, and piety which I find in no small measure in the author and his book.

Fray Thomas Malvenda, of the Order of Preachers.

Let it be printed.

Fray Joseph Maria, master of the Sacred Apostolic Palace.

RELATION OF THE FILIPINAS ISLANDS AND OF WHAT HAS THERE BEEN ACCOMPLISHED BY THE FATHERS OF THE SOCIETY OF JESUS

Sent to our very reverend Father Claudio Aquaviva, general of that Society, by Father Pedro Chirino, procurator for those islands

I am about to relate to your Paternity the state and condition of our insignificant Society in the Filipinas, in accordance with the obligation of my office as procurator sent here from those regions in the month of July, six hundred and two, and as one who has spent there fourteen years of the best of his life.[31] I shall follow the thread of incidents which have befallen the Society in that region, and the hardships that it has undergone while preaching our holy faith.I shall also consider how that Society has grown in connection with its services toward the holy Church.That I may do so more conveniently, my narrative will begin at the time when our religion was first established in those islands, treating of the islands themselves, their characteristics, and those of the nations and peoples who inhabit them.I shall touch somewhat upon their history and upon events that have occurred there, noting only what concerns my purpose, and that briefly; for a complete and copious history of those islands has been written, [32] with exceeding care, truth, and eloquence, by Doctor Antonio de Morga of the Council of his Catholic Majesty, and his auditor in the royal Chancillería of Manila.Moreover, apart from the consideration of the above book, it is neither my obligation nor my profession to write a history; although there certainly are in that land magnificent, singular, and wonderful things, both profitable and pleasing to know.I feel confident, however, that the matter contained in this short narrative will not fail to please your Paternity, in proportion as you are informed of the fidelity and truth with which our Lord (may He guard your Paternity) is served in those most distant parts of the world by your sons who are there.

Of the name of the Filipinas, their discovery, and location.Chapter I.

The Filipinas are a part of the many islands which recent cosmographers consider adjacent to Asia—as the Canarias and the Terceras [i.e., Azores] are to Africa; and Inglaterra [England], Escócia [Scotland], Hibernia, Irlanda, Olanda [Holland], Gelanda [Iceland], and the Oreadas [Orkney] Islands, to Europe.Some of the islands of this great archipelago cross the equinoctial line, or the torrid zone, and following the coast-line of Great China and India, terminate on the north side with the islands of Japon, which extend beyond the fortieth degree; in the south the archipelago has as yet no known termination.The Filipinas are between the Malucas and the islands of Japon; and it is a thing to be wondered at that the exertions and diligence of the Portuguese, who discovered, explored, and settled Maluco, China, and Japon, the outermost and peripheral islands, should not have discovered the middle part, or center, namely, the Filipinas.It is true, they were informed concerning the island of Burney, which is the most southern of the archipelago; they did not, however, stop there, being bound for the islands of Maluco, in eager quest of spices and drugs, which are to be found there in such abundance.It was this very desire to secure drugs that caused the Spaniards, or Castilians, to discover and settle the Filipinas, as is well known.For when Hernando Magallanes was in quest of the aforesaid drugs for the crown of Castilla, in the days of the emperor Charles Fifth, he came upon the island of Sebu, where, at the expense of his life, [33] he proved that the entire voyage from Nueva España could be made, avoiding the tedious route through the Strait and the necessity of sailing thither from Spain.[34] Villalobos did the same soon after, but our Lord destroyed his fleet, leaving the captain and his crew shipwrecked on the island of Maluco, where necessity compelled them to fraternize and remain with the Portuguese.[35] Father Cosme de Torres, our illustrious apostle of Japon, took part in this expedition, and was found in Maluco by the Blessed Father Francisco, who received him as his companion, and as a member of our Society.[36] The Castilians persisted in making a third attempt to send a fleet from Nueva España for the same purpose.With the warning and experience of the two former expeditions, they well knew the locality of Sebu, and cast their anchors there.God, who destined them not for Maluco but for the Filipinas, caused them to abandon the thought of Maluco and to settle the latter islands, thus bringing them to the bosom of the Church and to the crown of Castilla; they gave these the name of Filipinas, out of respect to, and to perpetuate the memory of, King Filipo Second.[37] It was during his reign that this third expedition took place, as well as the discovery and conversion of the islands—which was accomplished by only five hundred Spaniards with six Augustinian religious, holy men and learned.Among them was the reverend Father Martin de Herrada, [38] a great cosmographer and mathematician, but still more distinguished as a holy and truly apostolic man.He was the first who made converts to Christianity in the Filipinas, preaching to them of Jesus Christ in their own tongue—of which he made the first vocabulary, which I have seen and have also studied.

The discovery of an image of the child Jesus, which gave its name to the city of Sebu; the holy patrons of the same and of Manila.Chapter II.

The city of the natives in the port of Sebu was at that time so large and populous that it extended a space of more than a legua along the beach, on the spot where now stands the city and fortress of the Spaniards.As the Indians had already in the past experienced the valor of the latter, and were fearful at thought of their treachery in killing Magallanes years before, they greatly feared our men on this occasion.Upon sighting our vessels, they began to offer all possible resistance with their bows and arrows, lances and shields—such being their arms—to prevent our men from landing.When our people saw the islanders disposed to hostility, they discharged some cannon into the air, frightening them to such an extent that they abandoned their houses and fled inland.Thereupon our men leaped ashore unimpeded and began to seek food in the houses (as is the custom among those who have just disembarked after a long voyage).At this juncture it happened that a Biscayan who was rummaging among the movables and ornaments of one of the houses, found in a basket, among other things, a carved image of the holy child Jesus, presumably left as a trophy of the devotion of some good soldier of the first expedition of Magallanes.[39] The Indians, partly on account of the novelty of the image, which they understood to be the God of the Christians, and partly on account of the respect and reverence with which our Lord himself inspired them, held the object in great veneration, as was afterwards learned, and had recourse to it in all their necessities—making sacrifices to it after their custom, and anointing it with their oils, as they were accustomed to anoint their idols.And our Lord exercising, moreover, His wonted mercy toward those who honored Him without knowing Him, did not act otherwise toward those who, in their ignorance of Him, were at the same time offending Him; He succored them most liberally in their needs, as a token and pledge of the greater favors which He had marked out for them when they should come to a knowledge of Him, and preserved for these times which they are now enjoying.For which reason they had recourse frequently to this image in their necessities, calling it "the Divata of the Castilians;" for among them "Divata" is God, whom the inhabitants of Manila call Bathala or Anito, [40] as we shall see later.The good Biscayan upon seeing the holy Child, was filled with a strange joy and happiness, and desiring to share it with the rest of the expedition, began to cry aloud in his own absurd language, "Bear witness to God, thou hast found His Son."The religious at once took possession of the image, regarding it as a good omen; and out of respect and devotion to it named the city that they founded Santissimo Nombre de Jesus, and placed the image in a church of their order erected in the city.There it remains in highest veneration, and has wrought many miracles, particularly in childbirths, whence it is both facetiously and piously called El Partero ["man-midwife"].Each year it is borne in solemn procession from the church of St.Augustine to the spot in which it was found, where a chapel has since been erected.The procession takes place upon the same day when the discovery was made—namely, on the twenty-ninth of April, the feast of the glorious martyr St.Vital, who is patron of the city, and as such that day is kept as a solemn feast in his honor.One of the regidors, appointed each year for this purpose, brings out the banner of the city; he is on that day clad in livery, and invites the public to the festivals.[41] There are bull-fights and other public festivities and rejoicings, with many novel fireworks, such as wheels and sky-rockets, which the Sangleys make the night before; on this occasion they construct things well worth seeing, and which appear well-nigh supernatural.The city of Manila holds similar festivities on the feast-day of the glorious apostle St.Andrew, who was chosen as its patron because, on his feast-day, the city was delivered from the blockade of the pirate Limahon.At that time the city had no fortress or walls, or any stone buildings; and in all the islands there were no more than five hundred Spaniards, as I learned from one of them.These few men alone compelled the enemy, who numbered more than a thousand fighting men, to withdraw from the city; and they even pursued and harried the pirates in such wise, by blocking the mouth of the river Pangasinan (where they had retired with their ships), that to escape the fury of our men they were obliged to construct some light craft within their fort.They are said to have calked these, for want of pitch, with their own blood; and to have carried them on their shoulders for several leguas over land, until they succeeded in launching them into the sea, and fled under full sail.They left their ships in the river and dismantled the forts and camps, where our men found some spoils, of which I saw a part.But satisfaction over the booty was outweighed by chagrin at losing the enemy whom they had practically in their hands.The enemy, however, had received such a lesson that they never returned.

Some years afterwards they planned to elect another patron against hurricanes, which are called in those parts vagios, and by the Portuguese tufones[42] They are furious winds which, springing up ordinarily in the north, veer toward the west and south, and move around the compass in the space of twenty hours or more.

One of these days of tempest is a very Judgment day; especially if it overtake one in the night-time, and in a wooden house.It rends some houses, and turns others over on one side; still others (and most frequently) it destroys and hurls to the ground.With the assistance of the bishop of Yucatan, [43] who was at that time dean of the church, the cathedral of Manila had been temporarily erected, with pillars of the very strongest trees, so large that two men could not reach around them; and all the timber above and below was on the same scale; yet in half an hour one of these typhoons destroyed the newly-built cathedral, and left only the tabernacle of the most Holy Sacrament between four pillars.In this accident some people were killed: for, fleeing from their houses, which were falling to pieces over their heads, they betook themselves for greater safety to the church.The vessels in the bay were hurled ashore the distance of a stone's throw, and those who were caught in the tempest were carried away like straw.To remedy so great an evil, lots were cast with great solemnity at a concourse of all classes; from these came forth the [name of the] most glorious virgin St.Potenciana—not without much mystery; for, on the day when the event took place (the 19th of May), one of the earliest settlers, hearing her name called, arose and said: "Hers is the day when we first entered Manila, by which it is meant that our Lord chose to inform us of the obligation that we owe to this glorious Saint."What followed confirmed his statement; for from that time forward there has been a notable improvement in this respect, the storms and the fury of the winds recognizing the favor and protection of this blessed virgin.

How the Spaniards spread over all the Filipinas to Manila.Chapter III.

The people of Sebu did not remain a long time in retirement.Assured of the good friendship of the Spaniards for them, and that through it they should have many commodities which they needed, together with defense and help against their enemies, and peace in the islands (of which they were so desirous, being weary of the continual and grievous wars and evils with which they had harassed one another), they all repaired to the Spaniards to be baptized, and to offer them their services.They entered, moreover, into such fraternal and confidential relations with the Spaniards that they soon came to long for the honor which might be theirs from association with them, and from serving them with their industry and lands—not only providing them with what was needful for their sustenance, but acting as guides in the exploration and conquest of the other islands as far as Manila, which is the principal and foremost island among them all.

For this reason the Sebuans are privileged and exempt from taxation, as a reward for their friendly services and loyalty. In the beginning the pacification of the Islands was strongly resisted, and some deaths among our men ensued; yet, in spite of this, those few reduced and subjugated everything and began to establish our holy faith, gently bringing the villages, with their chiefs, into obedience to the Church and to the crown of Castilla. The method which they pursued was consistent with the practice of those nations in forming a friendship—a method not altogether their own, as it was a custom among the most ancient heathen peoples, mention of which we find in serious authors. Those who made peace in the name of the rest, and established the pacts of perpetual friendship, pricked and wounded their own arms; the Indian sucking the blood of the Spaniard, and the Spaniard that of the Indian. In this wise they became as if of the same blood, and were closer than brothers. These are called sandugo, which means "consanguineous," or "of the same blood."

Of the entry of the fathers of the Society into the Filipinas.Chapter
IV.

These islands offer good inducements to the Spaniards, as well as for ecclesiastics and religious, to make settlements: to the former, because the islands are numerous and thickly inhabited by a people who, though not rich, were accustomed to wear cotton and silk garments, and gold pieces (not merely of thin plate) and brooches to fasten them; and rich necklaces, pendants, ear-rings, finger-rings, ankle-rings, on the neck, ears, hands, and feet—the men, as well as the women.They even used to, and do yet, insert gold between their teeth as an ornament.Although among the other ornaments which they used were to be found articles of considerable interest and curiosity which could be described, there is one practice which seems more worthy of attention than the others—namely, that of wearing rings upon the instep of the foot.This seems to be precisely the same custom that the ancients wrote about when they mentioned nations who used gold for fetters and chains, especially among the nobles.Their ornamenting the teeth is also worth notice, although it is a barbarous practice to deprive them of their natural whiteness, which God conferred upon the teeth for the beauty of man.On the other hand, they showed themselves to be both skilful and prudent in trying to maintain them as necessary instruments for the preservation of health and life.They are thus very diligent in rinsing out their mouths and cleansing their teeth after eating, and upon arising in the morning.For the same purpose they treat and adorn their teeth in the following way: From early childhood they file and sharpen them, [44] either leaving them uniform or fashioning them all to a point, like a saw—although this latter is not practiced by the more elegant.They all cover their teeth with a varnish, either lustrous black or bright red—with the result that the teeth remain as black as jet, or red as vermilion or ruby.From the edge to the middle of the tooth they neatly bore a hole, which they afterward fill with gold, so that this drop or point of gold remains as a shining spot in the middle of the black tooth.This seems to them most beautiful, and to us does not appear ugly.

These people were and still are very sagacious, and keen in traffic and bargaining, and in buying and selling; and they applied themselves to all gainful pursuits—and not least to agriculture and to the breeding of animals, regularly carried on for the profits thus made. They have not only great harvests of rice (which is their ordinary bread), but also crops of cotton, with which they clothe themselves, and from which they manufacture quantities of cloths, which were, and are yet, much esteemed in Nueva España. For this reason, the Spaniards regarded them as a people from whom large profits might be gained, and they were not mistaken, for, from the gains on cotton fabrics alone (which there they call lompotes), one encomendero left an estate of more than one hundred and fifty thousand pesos in a few years. The soil is not only good and favorable with a sunny climate, but fertile and rich. Besides possessing many gold mines and placers—of which they make but small account, because of the China silks which bring them more profit—they raise fowls in great abundance. Besides the domestic fowls, which are most numerous and very cheap, the fields are full of wild ones. There is an infinite number of domestic swine, not to mention numberless mountain-bred hogs, which are very fat, and as good for lard as the domestic breed. There are also many goats which breed rapidly, bearing two kids at a time and twice yearly; there are entire islands abounding with them. As to the buffaloes, there called carabaos, there are beside the tame and domestic breed, many mountain buffaloes, which are used [as food] the same as those in Europe—although somewhat less ugly in appearance, and with singularly large horns, three times the size of those of our breed. They have remarkable skill in striking with these horns; lowering the beard to the breast, with the point of the horn they lift up the most minute object. In spite of these formidable qualities both Indians and Spaniards hunt and slay them. Their flesh, whether fresh or dried, is as good as the most excellent beef. Deer are so abundant that the Japanese import cargoes of their hides from these islands. The sea abounds in all kinds of delicate fish; trees, fruits, vegetables, and garden-stuff are abundant—especially bananas, of which there are as many different kinds as in Europe there are varieties of apples and other fruits. There are six or eight species of orange, the most famous of which is an orange as big as a large-sized melon or gourd. Some of these are white inside, like limes; others are as red as our oranges are yellow; and all kinds are as well-flavored as bunches of delicate grapes. In general, the fruits of those regions, although different from ours in species and form, have much the same flavor as the European fruits. The palms, of which there are many and varied species, are the vineyards and olive-orchards of that country. For beside the many other uses and advantages of this tree, it yields wine, vinegar, and oil in sufficient quantities not only to supply that region abundantly, but likewise to ship and send away to other neighboring regions—especially furnishing wine to Japon, Maluco, and Nueva España. The rigging of vessels is also manufactured from this tree. In fact, there is such an abundance of the materials necessary for the construction of ships that a vessel which is built in Nueva España or Peru in several years' time for fifty or sixty thousand pesos, is constructed in the Filipinas in less than one year, and at a cost of less than eight thousand pesos. The cane is in itself another miracle, especially the kind called cauayan, the size and thickness of which are incredible.I shall not say what I have seen of that species during fourteen years; but one of our Society lately told me in Lisboa, while discussing this subject, that in the river of London he had seen a vessel which had one of these canes for a pump.In addition to Pliny, [45] the most ancient writer who makes much mention of these canes, there are many moderns who testify to their size—especially one who, from information received by those of his nation who have coursed these seas (to our detriment and their own danger), has written an account of these canes and of other plants and fruits of that New World.Although this cane is so large, it is so easily worked that it is employed in whatever is needed for any of the uses of life; from vessels and houses (which can be made from it in all their parts), its use extends to the pot and wood for cooking.It seems to me that its uses could go no farther; and in these it corresponds, too, with what Pliny [46] writes of the reed and the papyrus—particularly as within the hollow of the cane, there are membranes somewhat similar to beaten and glazed paper, on which I have at times written.In some of the canes there is also found a juice or liquor which is drunk as a luxury.There is nothing especially remarkable in the fact that so much abundance should be deposited in the hollow of these canes; for, just as in other regions trees need water, in the Filipinas some are found which furnish it—acting as a perpetual fountain for a whole community, even though it may be on the apparently dry uplands.In all that locality there are no other springs than these trees.The method which they employ for obtaining the liquid from the tree is to make some cuts or incisions in the trunk and the thicker branches; and out of these is distilled and flows a clear, sweet water, in ample quantities.But, to return to the subject of the canes, it should be known that in our church of Manila were erected two ladders, each of which had only two canes somewhat more than eight brazas in length: the steps consisted of strips and slips cut from the said cane.They were used in decorating the church and each one would sustain at its top two or three men; they were erected without any prop being needed to sustain them.Each cane was at the lowest part about three palmos in circumference, which crosswise or in diameter would be about one palmo.[47] These ladders are well adapted to such needs, for being, as they are, strong and yet hollow, they are not very heavy, or hard to move.From these canes they make in China the whips which with three or four blows kill a man.

To this abundance and fertility was added the proximity of China, India, Japon, Malaca, and Maluco.From China they not only began to ship their riches in silks and glazed earthenware, as soon as they learned of our wealth of four and eight real pieces; but they also stocked the islands with cattle (which have since multiplied there exceedingly) and with horses and mares, and great stock-farms have been established.The Chinese have also supplied provisions, metals, fruits, preserves and various luxuries, and even ink and paper; and (what is of much more value) there have come tradesmen of every calling—all clever, skilful, and cheap, from physicians and barbers to carriers and porters.The Chinese are the tailors, the shoemakers, the blacksmiths, the silversmiths, sculptors, locksmiths, painters, masons and weavers; in short, they represent all the trades of the community.Their labor is so cheap that a pair of shoes costs no more than two reals, and so many are made that they have been shipped even to Nueva España.From India, Malaca, and Maluco come to Manila male and female slaves, white and black, children and adults; the men are industrious and obliging, and many are good musicians; the women excellent seamstresses, cooks, and preparers of conserves, and are neat and clean in service.The islands also import drugs, spices, and precious stones; marble, pearls, seed-pearls, carpets, and other riches.From Japon are imported much wheat, and flour, also silver, metals, saltpeter, weapons, and many curiosities.All of these things make life in that region pleasant and an object of desire to men; and indeed it seems a copy of that Tyre so extolled by Ezekiel.

In the second place, as concerns the religious, there was from the very beginning the very tractable disposition displayed by so many natives of the islands in embracing the faith.But as the many and excellent ministers whom the holy Order of St.Augustin promptly sent thither were not sufficient for the task of converting the natives, nor were those who were sent by the Order of the seraphic father St.Francis, [48] which in the year 1580 already had in the islands some establishments, and had made many conversions—the fathers of the Society of Jesus were also needed.They were introduced, in that year, by the first bishop of these islands, Don Fray Domingo de Salazar, [49] a priest of the Order of St.Dominic—who afterward died in the city of Toledo, as archbishop of Manila.This great prelate had left his province of Mexico to consult with the Catholic king, Don Felipe Second, concerning matters of grave importance; and, being by his Majesty appointed bishop of the Filipinas, he soon sought from the king permission to take with him to the islands members of the Society—as appears from the same royal provision made for them in Nueva España.Accordingly he took with him from that country the first members of the Society to enter those islands—namely, Father Antonio Sedeño and Father Alonso Sanchez.These, our fathers, entered the city of Manila without cloaks, as I have heard Father Antonio Sedeño himself relate, in commending their poverty; for those which they brought with them from Mexico had worn out and rotted in the voyage.They went to rest at [the convent of] San Francisco, where those blessed fathers received them with much charity until they found an abode—which they chose in a suburb of Manila, called Laguio, very wretched and closely packed, and so poorly furnished that the very chest in which they kept their books was the table upon which they ate.Their only food for many days was rice boiled in water without salt, oil, meat, fish, or even an egg, or any other thing; sometimes as a dainty, they secured some salted sardines.

But the good bishop who had brought them did not leave them long in such straits; for not only did he offer us his library, and show us other acts of kindness and charity as a true father, but he tried to improve the site of our habitation, as soon as he saw that those first fathers had no wish to change it for another.Thus, with two ground-plots given them by Andres Cauchela, accountant for the Catholic king in those regions (who owned some lands in Laguio); with property of the Catholic king, obtained at the instance of the aforesaid bishop and at the order of the governor, Don Gonzalo Ronquillo [50]; and with the addition of private offerings of charity—a fine wooden house was constructed (which I myself saw), wherein was fitted up their church, in which our fathers exercised their ministry, with a large attendance, and to the great advantage of the Spaniards.

Three years later their number was increased.The Catholic king sent his royal Audiencia to the islands in the year 1583; and as its president, the governor of the islands and the representative of his Majesty, Doctor Santiago de Vera, who was a member of his council, and judge in the royal Chancillería of Mexico.[51] He, at the time of his departure from Mexico, requested of the Father Doctor Juan de la Plaça, who was then provincial in Nueva España, permission to take with him to the islands some of the fathers.Not only did he himself urge this, but also other personages, even the king's ministers, who all insisted that he should in no case go without them.Under this influence the father provincial was constrained to draw from the few members then in his province four individuals: these were Father Ramon de Prado, a Catalan; Father Francisco Almerique, an Italian; Padre Hernan Suarez, a Castilian; and, as coadjutor, the brother Gaspar Gomez—all of whom, as we shall later see, were of great benefit to those regions.So great was the satisfaction of this most Christian man, upon receiving the message of our provincial (who had given him two of Ours, and those other four on his own responsibility), that he immediately fell on his knees before them, and gave thanks to our Lord that he had obtained the ministers whom His Divine Majesty employs for the conversion of peoples, as he has so said.They reached the Filipinas in May or June of the year 1584, and afforded great companionship, comfort, and aid to those who were in the islands.Father Hernan Suarez was especially useful, for God had endowed him with special grace in winning hearts and bringing them to His service—and this, in familiar conversation and ordinary discourse, as well as in the pulpit and the confessional.In this way the whole community was dependent on him; he settled all matters that might give rise to discord, and no one took any step without his opinion and counsel.He ministered to his flock jointly and severally in public and in private, with much charity on his part and satisfaction on theirs.But this very thing was the cause, in a short time, of his death.Exhausted by so much toil, but especially by the fierce heat of the sun—to which he was exposed at every hour, in journeying on foot from Laguio to Manila and back again—and wearied and often perspiring from the sermons which he so frequently preached, he died a holy death within two or three years, to the universal sorrow of his entire congregation which celebrated his obsequies as those of a true father.

For this reason and at the order of Father Antonio de Mendoca, provincial of Nueva España, who did not wish that our members should dwell so far from Manila, they were obliged to change their abode and come within the city.Many devout persons and friends of our Society helped them greatly to this end with offerings, some giving them pieces of land, on which was a wooden house of moderate size; others offerings of money, with which they bought more land.Here we dwelt until Captain Juan Pacheco Maldonado, a regidor of Manila, and Doña Faustina de Palacios y Villa Gomez, his wife, our excellent benefactress, erected for us a beautiful stone edifice.This work was begun, with great piety and devotion, on the same day when this Christian captain received the news that the English had robbed a vessel in which he had a great quantity of goods.The mariscal Gabriel de Ribera, another notable benefactor of ours, erected temporarily a very neat wooden church, which was used until the stone church, which we now have, was finished.The greater part of this was done at the expense of this captain, Juan Pacheco.The rest was accomplished with the aid of large gifts contributed by the devout people.In short, this post at Manila began to assume permanent form; our very reverend Father-general Claudio Aquaviva, accepted it as a college, and appointed, as its first rector, in the year one thousand five hundred and eighty-nine, Father Antonio Sedeño.

Of the employments of the fathers of the Society in the
Filipinas. Chapter V.

In the residence at Manila (which was the only one that our Society then had in the Filipinas), of the five priests who had gone thither only three remained.For, as we have said, Father Hernan Suarez urged himself on to work until he died of sheer exhaustion—but certainly with most abundant harvest, and having brought great consolation to that commonwealth, where his loss was deeply felt, and his memory was held for many years in great tenderness and affection by all.Father Alonso Sanchez, although inclined by nature to retirement and solitude, could not hide his light, since he was a man of great courage and ability.His retirement was perpetually beset by bishop, governor, royal ministers, prelates of the church, and regidors of the commonwealth.Both within and without Manila, he was forever busied in important affairs—whether concerning the welfare of souls, the peace of men's consciences, the tranquillity and prosperity of the commonwealth, or the service of his Majesty the Catholic king, our sovereign.On this account not only did they send him on several journeys to China and Malaca, but finally despatched him to Europe upon like undertakings, where he was well known at the court of España and afterwards at that of Roma.The three who were left behind did not remain idle.Father Antonio Sedeño, in addition to his ordinary occupation of preaching—in which he was so effective that he could move stones by his eloquence—in his capacity as superior attended to the temporal affairs of the residence and to the construction of buildings.He was all the more busy in this latter occupation, from the scarcity, at that time, of architects and builders in Manila; for there were none at all.First he taught this art to the Indians, and then to the Chinese; and he inspired the bishop to build the first stone house ever erected in Manila.Encouraged by this example, they continued to build others, until finally the city reached its present greatness.At this time it is one of the most beautiful and delightful cities in the Indias.Formerly the houses, though large and roomy, were all constructed of wood or cane.In short the good father was the architect of the city, and the people caused him no little labor in inspecting, planning, and arranging its edifices; he aided them out of pure charity and zeal for the advancement of the holy Church, which he hoped would be very great in those regions.The first fort constructed in Manila for the defense of the city was erected under his direction, and with his plans, supervision, and aid, which cost him no little effort.This is the fortress that they call Guia, because it is situated at the principal gate of the city which leads out to the chapel of Nuestra Señora de Guia that stands in front of our house.I once accompanied him when he went to furnish the plans for a stairway in one of the principal houses; and he showed so much patience and indulgence toward the errors which the Indians had committed in his absence that he did not lose his temper in either word or look, but merely had what was wrong taken apart and done over again.

Father Raimundo de Prado also preached with much enthusiasm and devotion; but his principal employment was in the confessional, where he exercised his calling to such advantage that there was scarcely a man or woman who confessed to another priest. He also, at the instance of the bishop, read in our house for the benefit of the clergy, the Materia de sacramentis, which lasted, several months; but after that was finished he read no longer, as he could not attend to so many things.

Father Francisco Almerique began the study of the Chinese language, in his zeal to aid in the conversion of the many Chinese who came to Manila and whom we in the Filipinas call Sangleys.He effected several conversions, in particular, that of a young man of much talent who had studied their learning, and made more than ordinary progress, and was about to be graduated in his own country.This young man, abandoning his studies and ambitions for our holy faith, was solemnly baptized in our church at Manila by the hand of the bishop, and took the name of Paul, in devotion to that most glorious apostle, the teacher of the Gentiles.I met him afterward and came to know him well, and saw in him a Christian of the primitive church.Since it enters most opportunely into this matter, let me relate how, having once seen an honorable Spaniard commit some act by no means Christianlike, he said to me: "Father, are not these Christians?and, if so, how can they do this?"I was obliged to satisfy him by making a distinction between the living and the dead faith, and the appreciation and estimation of the things of God in contrast to the inclination and affection for earthly things, which is so common among our Christians of long standing—to the great scandal of the new converts, as this incident shows.

The Japanese who came to Manila also repaired to our church; and I once saw them perform a very decorous and devout dance in a feast of the most holy sacrament.Their mode of dress is decorous, and they sing, to a slow and solemn music, marking the pauses by strokes with a small fan grasped in the palm of the left hand; they move in time with this, only stamping their feet, inclining their bodies somewhat.The effect is most striking, and invites devotion, especially in those who understand what they sing, which are all things pertaining to the divine.In the year one thousand five hundred and eighty-seven, one of them named Gabriel, a native of Miaco, reared in the Society, brought with him to Manila as converts four other companions—who, as soon as they arrived, were baptized with great solemnity in our church and confirmed by the bishop, who treated us with the same love and confidence as if he were of our religious order.On the feast of St.Michael, the twenty-ninth of September of this same year, there was a jubilee in our church, and the bishop desired to celebrate the mass; on that occasion, six hundred persons received communion; for a country and a Christian community so new as that one, this was a very large number, and gave all the more consolation and edification to all.

In this same year occurred a miraculous conversion of an infidel.This latter was crossing the river of Manila in one of those small boats so numerous in the islands, which do not extend more than two dedos [52] out of the water.As there are many caimans in this river (which in that respect is another Nile), one of them happened to cross his course, and, seizing him, dragged him to the bottom with a rapidity which is their mode, by a natural instinct, of killing and securing their prey.The infidel, like another Jonas, beneath the water called with all his heart upon the God of the Christians; and instantly beheld two persons clad in white, who snatched him from the claws of the caiman, and drew him to the bank, safe and sound; and as a result of this miracle he was baptized, with his two sons, and became a Christian.The very opposite befell another Christian, who, forgetful of God, passed every night to the other side of that river to commit evil deeds.God, wearied of waiting for him, sent his "alguazil of the water"—which is the name that we give there to the cayman—who, seizing him, executed upon his person the divine chastisement for his wickedness.All this took place in Manila, in which place Ours were not long confined; they went forth, and dispersed through the islands, the number and variety of which we shall now describe in greater detail.

Of the number and size of the Filipinas Islands.Chapter VI.

The islands properly called the Filipinas begin at the large island of Burnei, not far from Malaca, which serves as a roadstead for the Portuguese who sail for Maluco.This island extends from the first or second degree on the south of the equinoctial line to about the eighth degree on the north side.The Mahometan king of this island, although he retained his own religion, rendered obedience as a vassal of the crown of Castilla when Doctor Francisco de Sande [53] was governor of the Filipinas.The island of Siao [54] is east of Burnei and about six or eight degrees latitude toward the north; its king and his subjects are Christians, converted by the fathers of our Society who live in Maluco.To render homage to the crown of Castilla, he came to the court of Manila at the time when Gomez Perez de las Marinas, knight of the habit of Santiago, was governor of the islands.On this journey he was accompanied by Father Antonio Marta, an Italian, the superior of the Society in the islands of Maluco, and by his companion, Father Antonio Pereira, [55] a Portuguese.I had them all as guests in a house at Tigbauan, in the island of Panai, where for two years I was instructing those peoples, to their profit and my own satisfaction, as I shall later relate.I do not mean Cian, but Siao, for that is the name of the island.Cian is not an island, but the mainland between Malaca and Camboxa, contiguous with Great China and Cochin China.By journeying northward from the two islands of Siao and Burnei, one may traverse in his course from island to island the whole extent of the Filipinas; and, by going east and west, their entire width.Passing through Sarrangan, Iolo, and Taguima, which are three distinct islands, one reaches the great island of Mindanao, whence one comes to the island of Manila, the metropolitan see; as well as to Babuyanes, Hermosa Island, and the greater and lesser Lequios, which include many islands.Of the more northern islands, besides those already named, those which are known and are most populous are: Manila, Mindoro, Luban, Marinduque, Cabras, Tablas, Masbate, Capul, Ibabao, Leite, Bohol, Fuegos, Negros, Imares, Panai, Cagayan, Cuyo, Calamianes, Paravan—besides many others which are less known, although populated, all of which will reach forty or more in number.This is excluding other small uninhabited islands and some of fair size.Among those islands that I have mentioned there are some much larger than España, as, for example, Manila and Burnei; and others which are certainly no smaller, as Mindanao and Calamianes.Some are somewhat smaller, as Mindoro, Ibabao, and that of Negros; others very much smaller, as Leite, Sebu, and Panai, but all of them are well peopled, fertile, and rich, and not far distant from one another, and not one so small that it is not in reality large.

The island of Sebu, one of the smallest, would have, if we were to credit the statement of a certain author, a circumference of twelve leguas; but I myself have sailed along the coast of two-thirds of the island (it is triangular in shape), and assert that its circumference is more than fifty Spanish leguas.

Of the division and distribution of bishoprics and provinces in the
Filipinas. Chapter VII.

At the instance of the first bishop, Don Fray Domingo de Salazar, and with the information which he gave to the Catholic king Don Felipe Second, of glorious memory, his Majesty divided those islands into four dioceses, beseeching the Holiness of our most Holy Father, Clement Eighth, to establish the aforesaid bishop as the metropolitan archbishop of the city of Manila, with three suffragan bishops.[56] Two of these were in that same island, one in the eastern part, and one in the western; one, the bishop of Nueva Segovia (which by sea is but sixty leguas distant from Great China); his bishopric extends as far as the Ilocos, more than a hundred leguas distant, being conterminous with the archbishopric of Manila.The other is the bishop of Camarines whose bishopric is but little smaller, reaching from the lagoon of Manila to the channel-mouth through which we enter the islands on the way thither from España.The third bishopric is even larger, for it embraces almost all the islands of the Pintados (the proper name for which is Bisayas)—beginning with the islands of Panay, Bantayan, Leite, Ibabao, and Capul, and extending to the great island of Mindanao and the more southern islands.Its cathedral and see are in the city of Santissimo Nombre de Jesus, so named from the discovery of [an image of] the Child Jesus which was found there, as we have related.

The people of the Bisayas are called the Pintados, because they are actually adorned with pictures [Span. pintados—i.e., painted, or tattooed]—not because this is natural to them, although they are well built, of pleasing countenance, and white; but because they adorn their bodies with figures from head to foot, when they are young and have sufficient strength and energy to suffer the torment of the tattooing; and formerly they tattooed themselves when they had performed some act of valor.They tattoo themselves by pricking the skin until the blood comes, with sharp, delicate points, according to designs and lines which are first drawn by those who practice this art; and upon this freshly-bleeding surface they apply a black powder, which is never effaced.They do not tattoo the body all at the same time, but by degrees, so that the process often lasts a long time; in ancient times, for each part which was to be tattooed the person must perform some new act of bravery or valiant deed.The tattooed designs are very ingenious, and are well adapted to those members or parts whereon they are placed.During my stay in the Filipinas, I was wont to say, in my satisfaction and admiration for the fine appearance of those natives, that if one of them were brought to Europe much money could be made by exhibiting him.Children are not tattooed, and the women tattoo all of one hand and part of the other.They do not, however, on this account go naked; they wear well-made collarless robes, which reach the ankle and are of cotton bordered with colors: when they are in mourning, these robes are white.They take off these robes in their houses, and in places where garments are unnecessary; but everywhere and always they are very attentive and watchful to cover their persons, with great care and modesty, wherein they are superior to other nations, especially to the Chinese.

The Catholic king also decreed, for the sake of peace, and to facilitate the preaching of the gospel, that the provinces of the religious orders should remain distinct, and that there should be no interference or confusion between the religious and the clergy.He left the orders of St.Francis and St.Augustine from that time in those districts of Indians which they previously occupied, which are numerous and very good.He bestowed upon the Order of St.Dominic, which had gone thither five or six years later than our Society, the remaining territory in the bishopric of Nueva Segovia.To us he granted the islands of Ibabao, Capul, Leite, Samar, Bohol, and others in that vicinity, as well as authority to found a college in the city of Santissimo Nombre de Jesus.

How the Society extended its labors to the villages of the Indians outside of Manila.Chapter VIII.

At this time we had again brought our number in Manila to five.In the place of Father Alonso Sanchez, who was absent in España, and of the late Father Hernán Suarez, two others of us had gone to the islands and had learned the language; and one of us, in holy obedience to orders given him, and at the instance of a prebendary of Manila, began to use it in his benefice, fourteen leguas from the city.The principal village of this district is called Balayan; in it and in numerous other villages of the same region there are many good Christians, converted by the discalced friars of the Order of the seraphic Father St.Francis—especially in Balayan, among whose inhabitants there are many persons of note, who are very intelligent and well disposed.During several years an apostolic man of that order preached there, named Father Juan de Oliver, whose holy teaching shone forth in the piety and devotion of that people.I dwelt in that district for more than two months, and during my stay they kept me well occupied in the baptism of children and adults, and in confessions and communions, which were so numerous that all that time seemed to me a Holy Week.All these peoples hold our holy law in the highest esteem, and therefore have the deepest respect for its priests.I shall relate in this connection an incident that befell me at this time with some of the chiefs of Balayan.There was an epidemic of small-pox (called by them Bolotong), which was killing off children and old men, although more fatal to adults than to the young.I was in the habit of walking through the principal streets twice a day, morning and night, when I would send boys on both sides of the street to discover and indicate to me those who desired confession and baptism.Whenever they sent for me (which was not seldom), I entered the house; all the living-rooms are in the upper part, the lower floor being used only for household duties.And it was no small labor to ascend and descend so often, especially by ladders of cane; which are used everywhere.One day, when busied in this my occupation, I passed by a group of their chiefs, who, upon perceiving me, formed a row on one side of the street and saluted me all together, uncovering their heads, and making a low bow.I, inclining my head, removed my cap and passed on.They appreciated my politeness, and considered themselves so favored and honored by it that, upon my return, they displayed the same courtesy, standing in line, and then they all fell upon their knees, as if they desired to excel me in politeness; for that which I had shown them when I first approached seemed to them all too much.My greatest aid to them was at Lian, three leguas from Balayan, in which place—as well as in another near by, called Manisua—I converted many to Christianity and heard many confessions.I was here on Ash Wednesday; not only did the adults receive the ashes with incredible reverence and devotion, but all the mothers brought all their children to receive the emblem, and were not willing to depart until they and all the others had received.For this journey I thank and am deeply grateful to the bishop who was most earnestly desirous that Ours should aid in so important a ministry.As it was clearly evident that the villages of Taitai, Antipolo, and others of that encomienda—which was six leguas from Manila, up the river, and in which there were already some Christians—contained many infidels who should be converted, he entrusted it to the Society.Through the grace of Jesus Christ our Lord, such fruitful results were accomplished as shall be seen in the course of this narrative.I shall simply state for the present that, at the end of ten years, I was in the habit of saying (in imitation of St.Gregory Thaumaturgus) that I was most thankful to our Lord, for, when I entered the place, I found hardly forty Christians, and at the end of that time there were not four infidels.If I am not mistaken, we baptized with our own hands more than seven thousand souls; and today it is one of the most flourishing of Christian communities that Holy Church possesses, and none in those regions is superior to it.

How the village of Taitai improved its site.Chapter IX.

At that time the village of Taitai lay along the water, on the banks of a marsh or stream formed by waterfalls from the mountains of Antipolo, which emptied into the river near the same mouth by which it flows out of the lagoon. It was situated in a most beautiful and extensive valley, formed between the lagoon and the mountains; and so low that each year, when the waters of the lagoon rise on account of the floods from the many rivers which enter it, the valley is flooded and submerged as is Egypt by the Nile, and remains thus inundated from August until October or November. At this period the valley itself becomes a lagoon of more than an estado in depth, and can be traversed only by means of boats. This inundation abundantly fertilizes the rice fields and seeded lands with which the valley is covered, and, as a result, rich and abundant harvests are gathered. The water enters at the proper season when the rice stalks are hardening and are beginning to ear; consequently the copious irrigation helps it to form seed without hindering the grain from hardening, or the harvest from being gathered. On the contrary it is a convenience, as I myself have often seen, to go in boats for the reaping, and in those boats to bring the bundles of grain to the houses, where they are exposed to the sun to dry. When it is thoroughly dry they thresh and clean it, and store it in their granaries. This inundation not only flooded the village—to such an extent that the streets could be traversed only in boats, in which I went often enough—but also, although the floor of the church had been raised and repairs made to guard against the water, it flowed in over the steps, even to the main altar. On account of this inundation they had selected, not far from the church and farther back from the water, a hill, where those who died during this season were interred. For mass they repaired to Antipolo, which lies a scant three miles inland among the mountains. The first time when I saw my church flooded, and realized that I could not say mass in it, I was obliged to believe what I had never been able to credit, although I had been often told of it. It is customary for these villages, for greater convenience of government, to be divided into districts on the plan of parishes, which they call barangais. Each one of these is under the command of a chief, who governs it and appoints those who are to provide for all contingencies; the latter are called datos. At that time this village had four hundred families and was divided into four barangais; consequently there were four datos, each one of whom had charge of a hundred inhabitants who are called collectively catongohanI summoned my four datos and from the choir I showed them the altar; they saw (and they had known it beforehand) that mass could not be celebrated."Without celebrating mass each day," I said to them, "although I may be unworthy of it, I cannot live, for that is my sustenance which gives me strength to serve you for Christ's sake.Now I must go where I can say it—that is, to Antipolo.If you wish to see me again, you will build for me, on the hill where the dead are now buried, a little church in which I can say mass, with some little room to which I can retire; until this be done, I remain with God;" and I went away.Desiring my return, they soon began the work and finished it in such wise that I could stay and celebrate mass, and, too, serve as an attraction to any one who might pass that way.At first they did very little, and that slowly; but as it was necessary to dismantle the church and carry to the hill its materials, and with these the cross belonging to the cemetery, they soon began to show such haste in migrating to the new village that ten or twelve of them crowded into one house, until each one could build his own.Surprised at such haste, I inquired its cause, and they told me that at night they suffered from fear of the demons in the old village, because it had now no church or cross; and so no one dared to sleep there.With this change the village greatly improved its site.That they might not lack water near by for bathing (to which all those nations are much addicted), they carefully opened a ditch at the base of the hill, along the edge of the village, by which water could come in from the stream which they formerly had.Along the streets and around the village they planted their groves and palm-trees, which enrich and beautify it.They afterward constructed on the new site a very beautiful temple with the help of the king our lord, who paid a third of its cost, as his Majesty does for all the churches.Since I have mentioned the baths it is fitting to relate what I can tell about them.

Of baths in the Philippines.Chapter X.

From the time when they are born, these islanders are brought up in the water.Consequently both men and women swim like fishes, even from childhood, and have no need of bridges to pass over rivers.They bathe themselves at all hours, for cleanliness and recreation; and even the women after childbirth do not refrain from the bath, and children just born are bathed in the rivers and springs of cold water.When leaving the bath, they anoint the head with ajonjoli [i.e., oil of sesame] mixed with civet—of which, as we shall later show, there is great abundance in those regions.Even when not bathing, they are accustomed to anoint their heads for comfort and adornment, especially the women and children.Through modesty, they bathe with their bodies drawn up and almost in a sitting posture, with the water to the neck, taking the greatest care not to be seen, although no one may be near to see them.The most general hour for bathing is at the setting of the sun, because at that time they have finished their labors, and bathe in the river to rest and refresh themselves; on the way, they usually carry some vessel for bearing water to use in their domestic duties.In the island of Panay I saw all the people, at the conclusion of a burial, hasten to the river upon leaving the church and bathe there, as was the custom among the Jews—although these Indias have no knowledge of that dead law.They keep a vessel full of water before the door of every house; every person, whether belonging to the house or not, who enters it takes water from the jar with which to wash his feet before entering, especially during the season of much mud.They wash their feet with great facility, rubbing one foot with the other: the water flows down through the floor of the house, which is all of cane and fashioned like a window-grating: with bars close together.

They also employ the baths as a medicine, and God our Lord has given them for this purpose springs of hot water.In the last few years the hot springs of Bai, on the banks of the lagoon of Bai, have been most healthful and famous, and many Spaniards of both sexes as well as ecclesiastics and religious, have had recourse to them in various maladies and recovered their health.And, indeed, the ease and delightfulness of the trip almost compel one to undertake it, even though he may not need it.The [Pasig] River extends inland as much as six leguas; and from its source in the lagoon until it reaches the bay of Manila, it is dotted with houses, gardens, and stock-farms, in most delightful variety.As the trees in that climate bear leaves the whole year through, their verdure and coolness increase the charm.I noticed but two trees which shed their leaves; both of them are wild, and do not bear fruit, but both are highly useful and valued for that reason.One is the balete, [57] which grows very tall, has a round, cup-shaped head, like a moderately large walnut tree, and is of a most delightful green.Its leaves are somewhat narrow, like those of the almond tree; and are hard, compact, and glossy to the touch, like those of the orange tree.The Filipinos prize them for their use in cooking, as we do the laurel and the rosemary.This tree is very hardy, and most often flourishes in rocky places; it has a natural tendency to produce roots over almost the whole surface of its trunk so that it appears to be covered with a beard.The Chinese, who are really ingenious, are wont to plant one of these trees on a stone (so small that both the tree and stone can be held in the hand), just as if it were in a flower-pot, and then it can be carried from one place to another; and the tree, like a dwarfed orange tree, grows in proportion to its roots, hardly reaching five palmos in height.As this method of planting these trees on a stone may seem as difficult as it is curious, I shall describe how I have seen it done.They take a sprout of the tree when it is already covered with roots, and a stone which must not be too hard, or smooth, but not very solid, and somewhat porous or hollow.These stones are found there in abundance among the reefs and shoals of the sea.They tie the little tree or sprout to this stone, covering the latter so far as possible on all sides with the fibres and roots; and to make it grow, they cover the stone with water.With the water the tree clings much more readily to the stone, entwines about it, and becomes grafted into all its pores and cavities, embracing it with remarkable amity and union.A large balete stands in the patio [i.e., inner court] of our house in Manila, near the regular entrance.In the year 1602, in the month of April or May, I saw it all withered, with its leaves falling.Thinking that it was dying I was greatly grieved, for I did not wish to lose so fine a tree.My sorrow was increased when I saw it next day almost without a leaf; and I showed it to our procurator, who chanced to be with me while I was inspecting the tree.But on the third day I beheld it covered with new leaves, tender and beautiful, at which I was as rejoiced as I had previously been saddened; for it is in truth a beautiful tree.In this I saw represented, as in a picture, the truth of the resurrection.

There is another tree which they call dabdab[58] Its leaves also have an agreeable taste and serve as a lining for the inside of the kettle in which they cook their rice, preventing the latter from adhering to the sides.This tree is very similar to the almond-tree, although its trunk and leaves are much larger.These leaves are nearly as large as the palm of the hand and shaped like a heart.It apparently dies in September and revives in January, when the flower appears, before the leaf; it is different from the balete, being larger and of a different shape, and red like a ruby.

Among other plants brought from Nueva España to the Filipinas is the anona, [59] which has grown larger and is more successfully raised in these islands; it yields a most delicious and delicate fruit.It also loses its leaves, but soon renews them, almost as quickly as does the balete.

But, to return to the river of Manila—over which the passage to the baths is made in boats, large or small according to the number of passengers—by going up the stream the lagoon is reached; this, with its forty leagues of circumference, is one of the most remarkable objects in the world. All that region is full of rivers, villages, and groves. The lagoon itself is of fresh water, and has many islets which render it beautiful. It abounds in fish, and in herons, ducks, and other water-fowl. Above all, it contains many crocodiles or caimans (which there are called buaya), which cause great havoc among the poor fishermen and traders who navigate the river—especially in stormy weather, when the waters become tumultuous, as often happens, and swamp their vessels.

Of the mission at Tigbauan, and what the fathers of the Society accomplished there.Chapter XI.

In January of the year fifteen hundred and ninety-two, one of us two who were employed at Taitai had to depart for the island of Panai to give instruction and continue the work of conversion in the encomienda of Tigbauan.The island of Panai, as I have already said, is in the province of the Pintados, in the diocese of Sebu.It is a little more than a hundred leguas in circumference, and, in all its extent, most temperate and fertile.Its inhabitants are the Bissayas, a white people, who have among them some blacks—the ancient inhabitants of the island, who occupied it before the Bissayas did.They are not so dark or ugly as are the natives of Guinea, but are very diminutive and weak; but in their hair and beard they closely resemble the Guineans.They are much more barbarous and untamed than are the Bissayas and most of the Filipinos, for they have not, like those peoples, houses or fixed sites for their villages.They do not sow seed, or gather harvests; but with their women and children wander, half naked, over the mountains like beasts.They capture on foot the deer and the javali, [60] and on the spot where they capture an animal they stop, and feed upon it as long as it lasts.Their only natural property is the bow and arrow.The Bissayas through natural compassion have not destroyed these blacks, who are not hostile to them, although they have little dealing with the Bissayas.While I was in Tigbauan, however, a petty war occurred between them which is worth relating for what it shows of such wars among these nations, and their triumphs and trophies.A Bissayan chief, who lived in his solitary house among the mountains, distant from the villages, had a friendship—or, for all I know, a relationship—with a leading Negrillo, who was also headman among his people.Under the cover of this friendship, the Negrillo took his opportunity, as I shall relate, to do a treacherous act.He came one day, as he had often done before, to pay a visit to his friend, who received him as such and gave him food and drink—an act which should soften the most bloodthirsty heart, even if he had been offended.But the Negrillo, without heeding the obligation imposed by kind deeds or by the good-will with which they had been conferred upon him, seized his host unawares, and took his life, also slaying all the other members of his family—men, women, and children.His crime, however, did not go unpunished.A spirited young man, son of the dead man—not daring alone to avenge himself upon the black, who had been reënforced by others of his own color—assembled his kinsmen and friends; besides these [so many joined him that] all the villages of the island were depopulated, in order to fall upon the Negrillos—all eager to enslave the women and children, this being a great source of wealth among those people; they accomplished their purpose, killing many men.This lasted until the matter became known to the royal officials in that region, who pacified them.At the entrance of some of the villages, I saw the trophies of this victory and some of the slaves.The trophies were thus made: one of the large canes, already described, very tall, was driven into the ground.At its point were two, or three, or more pendent bannerets like streamers or pennants, and on them the hair of the dead foes.These blacks have had very little to do with the Spaniards, not so much through hate as from fear and mistrust of them.It has already happened that Spaniards, unaccompanied and straying from the road, have fallen into their hands; but with a few presents and fair words they have been allowed to go free.They also fear the priests as being Spaniards, making no distinction between them.For this reason we could not undertake their conversion, although they were near to the villages of Tigbauan; on this account all our energy was directed towards the Bissayas alone.

They call the reed-grass tigbao, and, by derivation, the lands which bear this grass are called Tigbauan; and because the site of this village is close to a great expanse of reedy land on the bank of a beautiful stream, it bears the above name.The village itself was on the same shore, at the mouth of the river—which, as well as the sea, yields various kinds of fish, excellent and plentiful, which I myself have enjoyed in abundance.As they were continually fishing on the beach, usually with three or four nets, they never made a haul without devoutly regaling us with a part of it.Tigbauan has a very beautiful district, with many villages extending more than six leguas along the coast of the sea; the entire district is well supplied with game, fruits, and vegetables, and fish from the sea.The people are very industrious; consequently I always saw them occupied—the men, with their fisheries and farming; the women, with their spinning and weaving.What we accomplished in the two years spent among a people so good and well-disposed towards the Gospel could be told in less time than what we left undone; for, since we of the Society of Jesus were then so few, and had little hope of increasing our number, we did not dare to undertake more than we thought could probably be maintained; and in this we were not mistaken, for at the present day, when at least a dozen ministers are needed, there is actually but one secular priest.For that reason we did not dare to baptize adults or children, except in cases of extreme danger, outside of the chief village (which is Tigbauan) and two or three other outlying hamlets, distant two miles or less.

Nevertheless we preached the faith throughout that vicinity in the Haraya language, and even translated into the same tongue and taught the Christian doctrine and the catechism, which formerly they knew only in the Bissaya, a language different from the one they speak.[61] Many churches were erected, and some who had been baptized were confirmed in the faith.Some improper relations were dissolved and converted into Christian matrimony.In Tigbauan and its villages, besides the baptism of many children and adults, there were introduced the holy sacraments of confession, communion, and extreme unction, the last of which they neither knew nor had ever heard of.Church-feasts were celebrated with vespers and solemn masses, particularly at Easter and in Holy Week.A large school was formed, containing the children of all that region, where they learned to read, write, play musical instruments, and sing; two children from this school were sent every week to each one of the churches in the district, to take care of it and to assemble each afternoon the people of the village to repeat the doctrine in front of the church, as was done in Tigbauan.Here occurred an event regarding a boy, which gave me great satisfaction.An infidel chief living in a village called Taroc, a legua from Tigbauan, had a little son who was a Christian, a child of five or six years—of whom I knew nothing, as they had concealed him and others from me, being reluctant, through their natural barbarity and wildness, to hold intercourse with us and deliver up the objects of their affection.This child fell ill, and, realizing his condition, urged his infidel parents to summon me.They made me repair to him in great haste, for as I was told that the sick boy had called for me, I was convinced that he was not so young that he could not at least confess.In short, I went; I merely read the gospel to him, and in a few days he was cured of his sickness.As a result of the visit, which was greatly appreciated by the people, that village was won—especially his own parents, who were afterward pleased to have their son go to Tigbauan to join the school with the rest.The town of Arevalo is three leagues distant from Tigbauan; we also assisted there in the pulpit and the confessional, at the instance of the Spaniards who resided there, and of the bishop's vicar, in whose charge they were.This vicar was then the licentiate Don Francisco Gomez Arellano, archdeacon of Manila, through whose earnestness and devotion divine worship was greatly augmented in that church, and its service increased.This vicar embellished it with new ornaments, very rich and curious, such as lamps and silver candlesticks, thereby augmenting the reputation and esteem of our holy religion among those new nations.

Of our departure from Tigbauan and our entrance into Sebu, Leite, and other islands.Chapter XII.

At this time died Father Martin Henriquez, who had remained in Taitai; he gave way under the laborious task of ministering alone to so many souls, which he did with such perfection and fervor that it was impossible to maintain strength for so much.This father was so fervent and energetic that in three months he had learned the language; and, in six, composed in it a catechism and a treatise on confession.He also prepared a collection of sermons for all the Sundays and feasts, and on the four last things, [62] as well as other matters profitable to those peoples, who greatly respected his purity of life and the vigor of his preaching.I have seen him leave his food, to go to administer baptism or extreme unction to a sick man.He was most devoted to our Lady, and, whenever he sat down to study, he took out a little image of her which he always carried with him, and placed it on the table that he might have it before him.Every day I saw him, among other holy exercises, recite his rosary, and devote one half-hour to prayer in the afternoons (besides the entire hour in the morning); and every night he would scourge himself.He was an indefatigable worker, and consequently slept little, which was more than he could endure.He died a holy death, the same year when he came to the Filipinas, before twelve months had elapsed; and, when his work is considered, we wonder that he lived so long.On account of his death, Father Francisco Almerique was obliged to leave Manila—where his duties were by no means light among the Indians of that city and district, who all sought his aid.As he had abandoned these heavy labors only to undertake others as great, he soon fell ill.To lighten his burden, the two who had remained in Manila took up the double task; these two were the father rector, Antonio Sedeño, and Father Raymundo de Prado.They took turns in doing this work, one remaining a week in Manila while the other went to Taitai.This sort of life could not last long; and so our Lord, who aids the greatest necessities, inspired the good father to inform me of the difficulties in which they were, and order me to return to Manila.There we could plan our course of life in accordance with the advices which might come to us in the ships, which were expected soon—either uniting the four of us who remained, to do what we could in the city; or, if a reënforcement should come to us, extending our labors in securing conversions, according to the number of our men.

I reached Manila in May of the year fifteen hundred and ninety-five, leaving in Tigbauan and its vicinity, and in the town of Arevalo, not a few persons sorrowing at my departure.The general, Doctor Antonio de Morga, arrived in the following June, having come to serve as lieutenant of the governor and captain-general of the islands.He brought with him two fine vessels, and eight priests [63] of our Society.The joy of the communities of Manila and Sebu, and of Ours, was beyond belief upon learning that these fathers had arrived.From both places, requests came in to us for priests: from Manila, for instruction and schools, of which its sons were in great want; from Sebu, for a college which they desired in their city.On the other hand, the lieutenant governor of his Catholic Majesty urged that the Society should take charge of a province of Indians as did the other religious orders; and the Indians themselves, with several encomenderos, supported this request.Finally an effort was made to satisfy everyone, in the way which I shall relate.Four of us priests went to the island of Leite which we reached on the day of the Triumph of the Holy Cross, the sixteenth of July of the same year.Two of us remained at Carigara in the house of Christoval de Trujillo, the owner of that encomienda, a man of eminent piety, and our benefactor.He straightway built for us there the first house that we possessed in that island.The other two of us went along the coast of that island and those of Ibabao and Samar, observing what peoples and posts were best adapted at that time for our settlement.We returned to Carigara at the end of July, where, thanks to the incredible haste and large number of the Indians, we found our house finished and the two fathers established in it.Early in August, I had information from the father vice-provincial, Antonio Sedeño, that he had arrived at Sebu with two other priests, and summoned me thither.Father Juan del Campo and Father Cosme de Flores remained in Carigara, and undertook the study of the Bissaya language with great fervor.Father Antonio Pereira and I, with another brother, went on to Sebu in conformity with the order of the father vice-provincial.Father Antonio Pereira had remained with Ours in these islands from the time of his arrival, as I said, with the king of Siao, waiting for the conclusion of business which the king and.Father Antonio Marta could not wait for—the latter, because he could not longer absent himself from his province and subordinates: the former, because he could not remain longer away from his kingdom and his vassals.This good father was so eager and zealous for the welfare of souls that, although a guest, he did not permit himself one moment of idleness, but always busied himself in the pulpit and confessional and in other ministries for the welfare of souls.We reached Sebu in the middle of August, where we found our good father and superior sick, in the house of a regidor of the city; and with him were Father Alonso Humanes, who had gone as superior during the journey from Nueva España, and Father Mateo Sanchez.He presently sent these two fathers to Leite, with orders to divide it into two stations, two fathers in each—one pair taking Carigara (where the two fathers had remained whom I have already mentioned); the other, Dulac, which is about sixty miles further on.These are both maritime villages with a situation and territory well adapted for undertaking the conversion of that new people, until then untaught.The aforementioned Father Alonso Humanes was appointed superior of both stations.In Sebu Ours had already fixed upon the site which we now possess, partly purchased with offerings from the citizens, and partly bestowed by the city and private persons.Accompanying the land was a goodly house of wood, which with little work could be made to accommodate the church and our dwelling.Father Ramon de Prado had remained in Manila as rector, with the other four fathers, two of whom were sent to Taitai to aid Father Francisco Almerique: of the two who remained in Manila, Father Tomas de Montoya [64] began to teach Latin, and Father Juan de Ribera attended to matters of conscience.

The death of Father Antonio Sedeño, first rector of the college of
Manila, and first vice-provincial of the Society of Jesus in the
Filipinas. Chapter XIII.

The first thing which the father vice-provincial, Antonio Sedeño, enjoined upon me on his arrival at Sebu was that I should at all events hasten the completion of the house, and carry him to it, for it was his wish to die in the house of the Society.This I did, having him conveyed on men's shoulders in a covered bed, for he was so ill that he could not go in any other way.I was greatly rejoiced at this, and he was extremely relieved at finding himself in his new home.His illness was increased by the hardships of the toilsome journey from Manila, one hundred and fifty leagues away, in the season of the vendavals and the rains, which in the bay of Manila, and as far as the entrance into the province of Pintados, is the most difficult and dangerous of the whole year.In this case, the burden of these hardships and torments fell upon a person so feeble, infirm, old, and exhausted that, although he arrived at Sebu in fair health, their effect was greatly aggravated by his immediately commencing work with two sermons, which were highly regarded in that community.But his efforts so prostrated him that he took to his bed with a fever, which so exhausted him that his holy life came to an end on the first of September of the same year, fifteen hundred and ninety-five.In life, and no less in his death, this holy man was a rare example of virtue; and so, in both, he was highly esteemed by all classes and ranks of people—especially by ecclesiastics and religious, who recognized in him an admirable virtue.When but a youth he left España in the service of the Duke of Feria.He was received into the Society at Loreto, studied in Padua, and had charge of the Germanic College in Rome.From this place blessed Father Francisco de Borja [65] sent him to Japon.Upon reaching Sevilla, however, he learned that the ships bound for the Indias had already left Lisboa.Waiting at this latter place for further instructions he was given the choice of embarking, at his pleasure, for either Piru or Florida.He chose Florida as a place which, in its poverty, offered greater opportunities of suffering there many hardships for the sake of Christ.In this he was not deceived; for in Florida, and later in Habana, he suffered greatly on sea and land, from hunger, cold, exhaustion, storms, hardships, exposure, and mortal perils.It often happened that he fell to the ground, while walking on the shore—sick, powerless to move, and among Indians most cruel in war, who had killed others of the Society; and yet he escaped, how, he knew not.Many a time did he eat no more than a handful of maize, planted and gathered by his own hands; for whatever else he might have must be given to poor soldiers.During a pestilence which had spread among those savages he became a physician, for he could baptize them if they should die; in this way he sent many of them to heaven.From Florida he was sent to Nueva España, and was the first of the Society to enter the City of Mexico, where by his virtuous life and teachings, he inspired the viceroy, the auditors of the Audiencia, and the citizens with such affection that they sought to bring over from España members of the Society, in order to found a college in Mexico.This was done and Father Antonio Sedeño was made rector: he laid the foundations and erected a building, which stands to this day.He went over to the Filipinas, as we have said, where his occupations were such as we have already related.While on the sea, he and his companions lived in their cabin in such modest retirement, and were so dignified in their bearing, that they spread tranquillity throughout the vessel, and accordingly their teaching was highly valued.He lived forty years in the Society, to its great edification, and preached for fifteen years in the Filipinas with admirable results.He suffered greatly from asthma, and consequently slept almost always in a chair.But he did not, on this account, allow himself any recreation, or cease to eat fish alone during Lent and fast days.It might be more accurately said that he but seldom ate at all, so great was his abstinence—which he, moreover, sought to conceal, feigning, with much dissimulation, that he ate of everything, when in reality it was a mere pretense of eating.He was very contrite; severe toward himself, but gentle to others; most exact in obedience, but very reserved and cautious in command; courteous and honorable in his dealings; liberal, generous, and devout.He gave or obtained aid for many needy persons, and all esteemed him for his labors.He was most zealous for the welfare of souls, and for the prosperity and preservation of the Filipinas, and for their settlement and aggrandizement.We have already related what he accomplished in building.He was the first to discover lime there, and made the first roof-tile, and erected the first building.He sought out Chinese artists, whom he kept in his house to paint images, not only for our churches but for others, both within and without Manila.He encouraged the encomenderos and the parish priests to provide their churches with these images, and made it most easy to procure them.Thus almost all the churches in the islands were adorned with images, nearly all of which were of the Mother of God.He took great interest in planting groves and in laying out gardens, and was anxious that silk should be produced in the islands, hoping thus to retain there for their benefit the money which was going to China, and thus to secure their prosperity.To this end he planted mulberry trees, and was active in other ways, even constructing a loom, and teaching the Indians to weave in the European fashion.He was accustomed to say that the highest form of prayer was that which most inclines one to self-mortification; and he so practiced this that his own life was a perpetual mortification.He taught this in the house and elsewhere; and in his own exercises he could not use any other method than mortification.His sermons were all on fear, judgment, and condemnation.He said that this was what the world needed; and he was not mistaken, for in truth he accomplished great results through this teaching.One of his hearers, who was once praising to me his instruction, repeated an expression which the father often used, and which had deeply impressed him: "There [i.e., "in the other world?" ] you will understand it," he would say with wonderful truth and force. In our household intercourse with him, he would assert that he who aspires to perfection must be convinced that the pleasures of food, drink, the couch, idleness, and the like, are not for him. All this, however, he did not urge by force, but rather taught it in a kindly manner, and gently guiding each one according to the strength which God had given him—although he said that God gave strength to all in proportion to their courage in working and suffering for His love. He also said that one should die rather than commit the slightest venial sin; and in his own case he was so rigid in this respect that at times it seemed excess of scruple. His life was certainly most pure, and his death like unto his life. During his illness we all admired his great patience and resignation in the hands of God.

Father Antonio Pereira used to say that he often visited him in order that he might profit and be edified by so admirable an example.The day when he died, we had already noticed in the morning that extreme unction should not be any longer withheld from him; and so I prepared him to receive it, telling him that it seemed to be time.He raised his eyes and hands toward heaven with great devotion, exclaiming: "To pass to eternity!"With this he became lost in thought, spoke not another word, and, receiving with much devotion that holy sacrament, died in peace.He did not become rigid or discolored in death, but preserved his bright color, and his limbs remained soft and flexible, until he was buried.All the ecclesiastics and religious of the city of Santissimo Nombre de Jesus, all the regidors, and the honorable and prominent people, attended his funeral rites, which were celebrated with great solemnity, devotion and tenderness.[66] In Manila also, on account of the devotion of all classes for him, solemn funeral honors were held, and were attended not only with the tears and sorrow of all classes, but by the authority and concourse of all ranks and religious orders.This holy man was lost to us at a time when we were in great straits over the founding of that vice-province of the Society, which we had hoped would be successfully established through his energy and prudence.But there remained with us a great confidence that he would aid us no less in death than in life; and thus his influence was seen in the prosperous increase after his holy death of our ministries and other affairs, especially in the college of Sebu, which is indebted to his holy body as the foundation-stone of all its growth.

Of other and new members of the Society who went to the islands in the year fifteen hundred and ninety-six.Chapter XIV.

In the fleet of this year fifteen hundred and ninety-five, our very reverend father-general, Claudio Aquaviva, sent to the Filipinas Father Francisco de Vera, with twenty-four of the Society, at the request and expense of his Majesty the Catholic king, Don Felipe Second.With all these, he reached Nueva España in the same year; and, in the following, he embarked at the port of Acapulco for the Filipinas with fourteen members of the Society, with the governor, Don Francisco Tello.[67] In order that this voyage from Nueva España to the Filipinas may be successfully made, it should be undertaken by the middle of March, at the latest, so as to reach the Filipinas before the vendavals or southwest winds of June set in, which are very tempestuous—like the north winds in Nueva España which begin in September.As these vessels left the port of Acapulco so late, upon reaching the Filipinas they encountered vendavals which exposed them to great peril and hardship.It has happened that vessels, leaving late as did these, upon striking these vendavals in the Filipinas, have been obliged to turn back with these winds to the Ladrones Islands, and to return thence with the brisas from those islands to the Filipinas; then, reaching the latter, to encounter the vendavals, and again be driven by their force to the Ladrones.The hindrance and privation thus experienced can be imagined; nor can the ship land at either islands until the months of October and November when the vendavals cease.

Almost the same thing befell Ours that year.The vendavals and currents long drove them back, and, in consequence, their voyage was lengthened, and provisions ran short; the ship's stores gave out, and, that they might not lack water, they were allotted small rations, each being given but half a quartillo a day—a privation which at sea is keenly felt.Finally, relieved from all these hardships and torments, through the mercy of God they arrived safely at the college in Manila on the first day of August of the same year.This voyage is usually made in seventy days, but they, to their own greater merit, did not reach the islands before one hundred and thirty days; and afterward they journeyed more than one hundred leguas besides, by both sea and land, coasting the shore in large boats.They crossed by land the province of Camarines, all of which is occupied by the convents of the glorious father St.Francis, where they were received and cared for according to their dire necessities; even the father commissary of those provinces, heedless of entreaties or excuses, washed with his own hands the feet of six of Ours, who chanced to pass by his abode.The first words with which one of those servants of the Lord received them were the following, which he uttered with loving tears: "Would they were a thousand fathers, for they would all have a harvest in the Filipinas."The Indians, too, who had never seen Ours in this province, were greatly rejoiced at their arrival—not only those already baptized, but even the infidels; and they gave proof of their good will in the hospitality which they showed towards our fathers, in imitation of their own fathers and ministers.

This was indeed a valuable reënforcement; for, combined with that of the year before, they made a sufficient force to begin the extension of the Society throughout the islands which were assigned to it as a province, and to care for the humble souls who begged for bread and had no one to give it to them.Father Ramon de Prado, who had succeeded to the office of vice-provincial, thus obtained people to employ in this work, conformably to his great zeal for the salvation of souls.How he did this we shall see later, each subject in its proper place.First, I will say that the facility with which many ministers of the Lord in the four religious orders learned the languages used in their respective missions, even so as to preach and hear confessions in them, seems a gift from heaven.The most tardy student of them, if he apply himself moderately, spends no more than six months; and one of Ours, Father Cosme de Flores, learned and mastered this language, so that he could preach and hear confessions, in seventy-four days—to the astonishment of our people, as well as of the Indians themselves.The latter, seeing this facility, say that God, without doubt, bestows it upon us, recognizing their needs.In truth these languages are not very difficult, either to learn or to pronounce—and more especially now, since there is a grammar, a vocabulary, and many writings therein.The most difficult is the language of Manila (which they call Tagal)—which, I have already said, Father Martin Henriquez learned in three months; and in three more, he used it fluently.This was the first of the native languages that I learned, to which and to the others I shall profitably devote another chapter.[68]

Of the Languages of the Filipinas.Chapter XV.

There is no single or general language of the Filipinas extending throughout the islands; but all of them, though there are many and different tongues, are so much alike that they may be learned and spoken in a short time.Consequently if one is learned, all are almost known.They are to each other like the Tuscan, Lombard, and Sicilian dialects of Italia, or the Castilian, Portuguese, and Galician in España.Only the language of the Negrillos is very different from the rest, as, in España, is the Vizcayan [i.e., Basque].There is not a different language for each of the islands, because some of them—as, for example, Manila, and even Panai, which is more than four hundred leguas smaller—contain several languages; and there are languages each of which prevails in several islands.In the island of Manila alone, there are six different tongues; in Panai, two; in some others, but one.The languages most used, and most widely spread, are the Tagal and the Bisayan; and in some regions of the Pintados another tongue is also prevalent, called Harayan.The Tagal embraces the greater part of the coast and interior of the islands of Manila, Mindoro, Luban, and some others.Bisaya is in use through all the islands of the Pintados, although in some of the villages therein the Harayan is spoken.Of all these languages, it was the Tagal which most pleased me and which I most admired.As I told the first bishop, and, afterwards, other persons of dignity in the islands and in Europe, I found in this language four qualities of the four greatest languages of the world, Hebrew, Greek, Latin, and Spanish: it has the abstruseness and obscurity of the Hebrew; the articles and distinctions in proper as well as in common nouns, of the Greek; the fulness and elegance of the Latin; and the refinement, polish, and courtesy of the Spanish.Examples of all these characteristics may be seen in the "Ave Maria" done into Tagal; and, as that is a short prayer, and more easily understood than the others, I will place it here with its explanation in our vernacular, and with word-for-word equivalents.In this way may be seen the idioms and characteristic expressions of this language which will please some readers, and furnish information, both useful and curious.

The "Ave-Maria" in the Tagal language

    Aba Guinoo Maria matoa ca na.
    Hail Lady Mary, joyful thou now,

    Napono ca nan gracia,
    full thou of grace;

    An Panguinoon Dios na saio.
    the Lord God is with thee

    Bucor can pinagpala sa babain lahat.
    especially, thou blessed among women all.

    Pinagpàlà namàn ang iong anac si Jesus.
    Blessed also be thy son Jesus.

    Santa Maria ina nang Dios
    Holy Mary, mother of God,

    Ipana languin mo cami macasalanan
    Let us be interceded for by thee, us sinners

    ñgayon at cum mamatai cami.    Amen, Jesus.
    now and when shall die we.

The first word of this prayer Aba, is obscure, but apparently has the force of "salute," like the Latin Ave.Bucor expresses diversity, distinction, and singularity. The article is Si (Jesus), as Ton in Greek. The richness of the language lies in its many synonyms and phrases; consequently this prayer, which, as it stands, is very elegant, could be formed with equal elegance in various other ways, without losing its original sense and meaning. The polish and courtesy consist in not saying, as in Latin, Ave Maria (which would seem in this language abrupt and barbaric), without adding that polite word, Guinoo

There is none or very little of this courtesy in the other two languages of the Bissayas, which are more rude and unpolished. I thought it good to present the same prayer in these languages, not only as a curiosity, but to give an idea of their similarity and differences—giving notice, however, that it is not my intention to offer an interpretation (which is unnecessary, since we all know the "Ave Maria"), but, as I said, to show the idioms of these languages. These idioms, moreover, ought not to displease or appear ignoble, for every tongue has its own beauty and elegance for those who are born in it, which the eyes of foreigners cannot discern. This point has been discussed by Jesus Sidrac in the prologue to his Ecclesiasticus, a holy and Catholic work; and it was proved at length, and with great erudition, by the most glorious doctor St.Jerome, in the hundred and first Epistle to Pamaquio.

The "Ave Maria" in the Harayan tongue

    Maliag cao Maria nabota cao can gracia
    Rejoice thou Mary, full thou of grace.

    An atun guinoon Dios dian canimo.
    He our Lord God is with thee,

    Capin icao sa mañga babai ñga tanan,
    fortunate thou among women all;

    ig capin naman ang imon bata ñga si Jesus
    and fortunate also he thy son Jesus

    Santa Maria inang can Dios
    [Holy Mary], mother of God,

    igampo mo cami ñga macasasala
    let us be favored by thee, us the sinners,

    caraon, ig cum mamatai cami.
    now and when shall die we.

Amen, Jesus.

The "Ave Maria" in the Bissayan tongue

    Maghimaya ca Maria napono ca sa gracia
    Rejoice, thou Mary, full thou of grace;

    An guinoon Dios anaa canimo.
    the Lord God is with thee.

    Guirayeg ca uyamot sa babaihun tanan
    Exalted thou much among women all,

    ug guirayeg man an imon anac Jesus.
    and exalted also he thy son Jesus.

    Santa Maria inahan sa Dios,
    Holy Mary, mother of God,

    iguiampo mo cami macasasala oñia
    let us be interceded for by thee, us sinners, now

    ug sa amun camatai.    Amen, Jesus.
    and in our death.

It has been my object in giving this slight illustration of the difference between these three languages—aside from its singularity and novelty, which may furnish some pleasure—to make evident the ease and clearness of the languages and their words and pronunciations, which render them very easy, or at least not difficult to learn.Some of their idioms and transpositions, which are different from our own, must be accepted as they stand, as Father Joseph de Acosta says very well when writing on this matter, (De procur.sallib.4, cap.9.); but if they are once acquired, and one is accustomed to the sound of them, they do not render the language difficult, but rather make it easy and graceful.But since I have mentioned the courtesy and politeness of the Tagalos, and of their tongue, it will be well, before proceeding further, to speak more at length concerning it, for it is so noble and pleasing a moral virtue.

Of the civilities, terms of courtesy, and good breeding among the
Filipinos. Chapter XVI.

The Filipinos are not so ceremonious in their actions as are the Chinese and Japonese; yet they have their politeness and good breeding, especially the Tagalos, who are very civil and courteous in word and action.Upon meeting one another, they practice our custom of uncovering the head—not that they used hats, caps, or bonnets; but they wore a piece of cloth like a towel, some three or four palmos long, which they wound around the head in becoming fashion, like the ancient crowns or diadems. This they removed, as they now do the hat [sombrero]—which they have adopted, in imitation of us, abandoning the potong, as they called the towel or diadem which they formerly wore. As among them it is not courtesy to remain standing before a person whom they respect, they seat themselves upon the ground, or rather on their heel-bones. Seated in this way, with head uncovered and the potong thrown like a towel over the left shoulder, they talk with their superiors. The mode of salutation upon entering or meeting anyone is as follows: They draw the body together and make a low reverence, raising one or both hands to the face, and placing them upon the cheeks; they next sit down waiting for the question that may be put to them, for it is considered bad manners to speak before one is spoken to. Their greatest courtesy is in their form of address; for they never speak to one as "thou," or in the second person, whether singular or plural, but always use the third person, saying for example—"Does the lord, or the chief, wish for this or that?" There are many examples of this to be found in Holy Scripture or sacred language, and particularly in the Psalms. In the relations of man with woman, woman with man, or woman with woman, they are very careful—even when they are quite equals, and, too, among the middle class—to use, after every important word, nothing but "my Lord," or "my Lady;" as, "My Lord, as I was coming up the river, I saw, my Lord," etc. This term and pronoun are used as agreeable and even affectionate, even in the languages of much greater importance, as Hebrew, Greek, and Latin, which are the three most venerable tongues. In polite and affectionate intercourse they are very extravagant, addressing letters to each other in terms of elaborate and delicate expressions of affection, and neat turns of thought. As a result of this, they are much given to musical practice; and although the guitar that they use, called cutyapi, is not very ingenious or rich in tone, it is by no means disagreeable, and to them is most pleasing.They play it with such vivacity and skill that they seem to make human voices issue from its four metallic cords.We also have it on good authority that by merely playing these instruments they can, without opening their lips, communicate with one another, and make themselves perfectly understood—a thing unknown of any other nation.The Bissayans are more rustic and less civil in manners, just as their language is harsher and less polished.They have not so many terms of courtesy, as formerly they had no letters until, a very few years ago, they borrowed theirs from the Tagalos.As we have already treated of their languages, it would be advisable to make some mention of their letters.

Of the Letters of the Filipinos.Chapter XVII.

All these islanders are much given to reading and writing, and there is hardly a man, and much less a woman, who does not read and write in the letters used in the island of Manila—which are entirely different from those of China, Japon, and India.This will be seen from its alphabet, which is as follows:

The three vowels serve as five, and are:

                A I O
                a e i o u

The consonants are only twelve, and in writing are used with the vowels in the following form.

The letter alone with no point above or below it, is pronounced with the vowel-sound A:

            BA KA DA GA HA LA MA NA PA SA TA YA
            Ba ca da ga ha la ma na pa sa ta ya

By placing the point above, each is pronounced with the vowel-sound
E or I:

            BI KI DI GI HI LI MI NI PI SI TI YI
            Bi qui di gui hi li mi ni pi si ti yi
            Be que de gue he le me ne pe se te ye

By placing the point below, they are pronounced with the vowel-sound
O or U:

            BO KO DO GO HO LO MO NO PO SO TO YO
            Bo co do go ho lo mo no po so to yo
            Bu cu du gu hu lu mu nu pu su tu yu

Consequently, to pronounce cama, two letters without points are sufficient: KAMA ca ma

If a point is placed above the KA we have KIMA or que-ma.

If a point is placed below each character KOMO the word is co-mo

Final consonants are suppressed in all forms of expression: accordingly cantar is written KATA ca ta; barba, BABA ba ba

By means of these characters they easily make themselves understood and convey their ideas marvelously, he who reads supplying, with much skill and facility, the consonants which are lacking.From us they have adopted the habit of writing from left to right.Formerly they wrote from the top to the bottom, placing the first line on the left (if I remember aright), and continuing the rest at the right, contrary to the custom of the Chinese and Japanese—who, although they write from top to bottom, begin from the right and continue the page to the left.

They used to write on reeds and palm-leaves, using as a pen an iron point; now they write their own letters, as well as ours, with a sharpened quill, and, as we do, on paper.They have learned our language and its pronunciation, and write it even better than we do, for they are so clever that they learn anything with the greatest ease.I have had letters written by themselves in very handsome and fluent style.In Tigbauan I had in my school a very young boy, who, using as a model letters written to me in a very good handwriting, learned in three months to write even better than I; and he copied for me important documents faithfully, exactly, and without errors.Let this, however, suffice for the matter of languages and letters, and let us return to our employment for souls.

Occurrences in Manila in the year fifteen hundred and ninety-six and fifteen hundred and ninety-seven.Chapter XVIII.

In the college we had begun, as I have said, to study the Latin grammar and moral theology. Each of these branches was begun in the usual way, with public academic exercises and learned discourses. [69] As it was the first event of that kind to take place in the islands, the exercises were received with great favor, and were attended and enjoyed by all the dignitaries, and prelates, and by a great concourse of other people. Divine worship, moreover, was notably increased upon the completion of the church—which, in its construction and unusual design, proved to be very beautiful. It was constructed on the model of the church of Jesus in our house of the professed at Rome, although considerably inferior to that. This church was dedicated to the glorious St. Anne, the ceremony taking place on her feast-day in the year fifteen hundred and ninety-six, when an image of her was piously set up, and the most holy sacrament brought from the old church with great solemnity and devotion. The chapel of our Lady was placed, as in the church at Rome, on the gospel side; and in it her image was set up with an elegant reredos, in the devout presence of many Spaniards and Indians. In the other chapel, on the epistle side which is on the side next the house, and joined to the sacristy, were placed the holy relics, which at the instance of the Catholic king our lord, and the urgent request of Father Alonso Sanchez, were donated by the Apostolic See and had arrived in the previous year. The tabernacle in which these relics now repose had already been constructed and finished; it embraces the whole width of the chapel. It is of an incorruptible wood which they call in those parts molave. [70] It is adorned by eight columns, four on a side, grouped in a square, with base and pedestals which sustain, higher up, its architrave, frieze, and cornice, with finials and handsome architectural designs. Between the columns there are five distinctly-marked compartments, two small ones on each side and a large one in the center—all of them of like design and exquisite proportion, with finely carved doors and inlaid work, with cavities in which the holy relics are preserved with great propriety and honor. The color of the whole work externally is black—partly natural, on account of the quantities of ebony that it contains, which is very abundant in those regions, and partly derived from the varnish which is used to imitate that wood. The mouldings, outlines, piñas, [71] and floriations are gilded, and there are other ornaments of gold and ivory. The altar is below, with its two steps at the height of the pedestals which support the columns. In the spaces between the columns, on both sides of the altar, were placed two images or statues of the glorious apostles, St. Peter and St. Paul; these are fastened in place by strong and curious locks and are covered with two pairs of curtains—one pair of gauze striped with silk and gold, the other of finest damask with embroidery and gold lace. Whenever these holy relics are exposed at their respective feast-days, the ceremony is conducted with great solemnity; and numbers of white candles are placed not only on the altar and steps, but all over the tabernacle from top to bottom, giving it dignity and distinction. On the twelfth of January of the year one thousand five hundred and ninety-seven, the holy relics were deposited there, with such rejoicings and festive show as had never been known before in the islands. In all this was seen how it was God who solicited hearts, and moved them to honor the glorious soldiers whom he had brought again for the defense and protection of the earth. They were borne in procession through the principal streets of the city, which, although handsome in themselves, were decorated so elegantly that their very elegance expressed the devotion of the people. They had erected at intervals arches (a dozen in all)—the greater number lofty, and with sculptured images; the others of silk and thin stuffs, so ingeniously knotted together and adorned with various compositions and characters that they presented a very pleasing sight. They constructed with great skill several fountains, some of which gave forth water and others wine; two, in particular, issuing from a window, gave forth milk and Castilian wine, which were highly prized at that time in the islands. The relics were borne on six platforms, no less splendid than costly, since they carried nearly all the gold, precious stones, and jewelry of the city, which had been offered with much readiness and good will. Our Lord rewarded them for this, for there was not one accident, or a single piece lacking, of which there had previously been some fear, on account of the great gathering of all classes of people. As for the decoration of the church, the edifice itself, recently completed, was so beautiful and pleasing that it sufficed for adornment, although not so elaborate as the tabernacle. Its beauty was increased by elegant hangings of tapestry, and by many inscriptions—written by Ours in Hebrew, Greek, Latin, Castilian, and Tagalo—extending in three rows along the great nave, besides others, corresponding to these, in various places. As I have said, the holy relics were borne on six platforms, resting on the shoulders of men, most of whom were religious, and in fourteen reliquaries, which were carried by as many religious; and dignitaries of the cathedral, clothed in their official robes, accompanied these. Add to this the salutes from the forts, and the standards of the confraternities carried in the van, and the effect was highly imposing. The festivities lasted nine days, each order celebrating its special feast, preaching and saying mass with the greatest possible solemnity. The Augustinian fathers began the festivities, considering the occasion especially theirs on account of their long residence there. They assisted us by their good will and deeds, thereby showing themselves no less devoted to the holy relics than friendly to the Society. They conducted many kinds of music and dances, and besides these were many furnished by our Indians, and the Chinese and Japanese; all this variety produced most pleasing effects and greatly adorned and enlivened the festival. In this fashion the other religious orders celebrated their own days until the eighth, in succession, with great devotion, joy and edification on the part of the people. On the afternoon of the last day, as a conclusion to the fiesta, valuable prizes were distributed on the occasion of a literary contest, the announcement of which had been published some days before with much show and solemnity. In this contest many excellent and ingenious compositions of various kinds were delivered, to which prizes were awarded, after two exceedingly pleasing, dignified and impressive declamations had been recited in praise of the holy relics. Divine worship was also improved in the new church by the addition of some silver lamps, candlesticks, chalices, patines, wine-cruets, monstrances, and thuribles; many altar hangings and chasubles, made not only from the silk and embroideries of that country, but from damask, velvet, and brocade brought from España and Italia, with printed borders; hangings heavily embroidered with seed pearls and thin silver plates; and various draperies, some of velvet and damask, others of colored taffeta. Besides all these things, there was the chapel of the singers, who with voices and music of flutes and clarions, serve in the masses, vespers, and Salves, at least on the principal feast-days.

There was also begun at this time, through the devotion of Canon Diego de Leon (who was then attending the lectures in our schools), the practice of assembling in our church many men of all ranks to take the discipline, [72] three days in the week, especially during Lent—a practice which lasts to this very day. This same canon stimulated their piety on these occasions by a half hour's reading from some devout book. At the conclusion of the reading, the penance began, during which they repeated devoutly the MiserereThis holy exercise was a source of great edification to the Indians; and, in imitation of it, a great number of them took the discipline on those nights, in turn with the Spaniards.

Further proceedings at this time in Manila by the Indians and
Spaniards. Chapter XIX.

At this time the Indians were very numerous, both within the city of Manila (where there are more than six thousand, scattered through the houses of the Spanish inhabitants) and in all the outlying districts.These people repair to our church for confession not only in Lent but on all other days of the year; consequently, there were not fathers enough acquainted with their language to care for them spiritually from morning to evening.I know of some who had waited for more than ten or even twelve days, without being able, for the press of people, to reach the feet of the confessor.Others remained a whole day in the church, waiting for their turn.This gives evidence of the ardor and perseverance with which they attended to the welfare of their souls.On Sundays and the afternoons of feast-days, when the sermons were preached in their own language, the church was crowded—above, below, in the choir and galleries, all which, although very spacious, were filled; and, besides, there were many of those people outside the doors (which are five in number).

In two ways they were equally enthusiastic in celebrating the deposit of the holy relics: first, in the great devotion that they displayed during the whole eight days while the festival lasted and the relics were exposed—men, women, and children attending it in such numbers, both morning and afternoon, that they could not enter the church. The Spaniards, astonished at this, said that those holy relics must have come to Manila for the Indians, judging from the way in which the latter attended and venerated them. To show appreciation of their great devotion, and to inspire them with more, a short discourse, in their own language, was delivered to them every afternoon, preceding the Salve sung by the choir, and accompanied by the music of the wind-instruments. The second thing they did in the service of the holy relics was to institute a confraternity or congregation dedicated to those relics with the title and vocation of "all saints." Their object was, each beginning with himself and his own spiritual profit, to strive with all their might for the welfare of their neighbors, by performing works of mercy, in both temporal and spiritual affairs, as their opportunities permit—in which effort they exert themselves, by the grace of our Lord, with the advantages which we shall see later.

One of the best results is the modesty and virtue of the women, which we esteem in those regions, because it is but little practiced or valued among their heathen peoples. In many—I even believe, in all—of those islands there existed a doctrine, sowed by the devil, that a woman, whether married or single, could not be saved, who did not have some lover. They said that this man, in the other world, hastened to offer the woman his hand at the passage of a very perilous stream which had no other bridge than a very narrow beam, which must be traversed to reach the repose that they call Calualhatian. [73]

Consequently virginity was not recognized or esteemed among them; rather they considered it as a misfortune and humiliation.Married women, moreover, were not constrained by honor to remain faithful to their husbands, although the latter would resent the adultery, and hold it as a just cause for repudiating the wife.To illustrate this: Upon my arrival in the Filipinas, in the latter part of May in the year fifteen hundred and ninety, I had landed at the island of Marinduque (which is about twenty-eight or thirty leguas from Manila), at the time when an ensign with a squad of soldiers was going, through curiosity, to visit the interior of the island.Night overtaking him in this place, he was obliged to seek hospitality among the natives; there, one of the hospitalities which they bestowed on him and his companions was to offer him two women.These the good ensign ordered to be sent back, and he pointed out the offense that they were committing against God, the almighty Creator of heaven and earth, whom all men should know and serve.He told them that for this purpose alone the Spaniards had come from so great a distance; and that they must not offend God by their evil example.It was thus that the good ensign conducted himself on that occasion.There have been others, who, recklessly following their own evil inclination, not only do not resist such solicitations, but, to the great scandal of this nation, seek and encourage sin.But God, who from evil produces good, has brought some of those women to fear Him; and they, esteeming purity as a heavenly thing and vice as a vile and repulsive abomination, have conquered some most fiery temptations, as will be seen from two or three incidents that occur to me.There was a Spaniard who held a mother and daughter so under his control that he was on the way to seducing the latter (who was a mere girl) by his blandishments and supplications, combined with harshness and threats.The mother, who was an infernal old hag, he gained by offerings and bribes.But the good daughter after seven whole months of such infamous and continuous attack, would not yield; and finally that wretch, wearied by so long a siege and vanquished by the constancy of a weak girl, withdrew and left her in peace.Which is indeed a good deal when we consider the following: One woman for twelve long years resisted the tempter, fortified by holy confession and communion.Another, although she resisted for a shorter time, showed even greater constancy; for the base and cruel seducer went so far as to aim a dagger against her breast twice; the third time he went beyond threats, and fear did not restrain him, but he actually stabbed her.The wounded girl, who had first been stricken by the arrow of divine love, retained sufficient strength to leap down out of the house (as I have already said the dwelling is in the upper part), and thus her soul escaped injury.

For this very reason is the seminary for girls held in so high esteem which was founded in the islands by Governor Gomez Perez de las Mariñas, at the order of the Catholic king, at the instance of the first bishop, and through the zeal of Father Alonso Sanchez.It was established in the year fifteen hundred and ninety, when Captain Luis de Bivanco, factor of the royal exchequer, gave for this his houses.Later the seminary was transferred to the site which it now occupies, and a church was erected in honor of the virgin Saint Potenciana, patroness of Manila and of this holy seminary.

The good which has resulted to that colony from this institution is beyond exaggeration.Nearly a hundred young girls have retired to the protection of its walls, the greater part of them daughters of Spaniards—who, if they should go outside the seminary, would risk, and even achieve, setting the world on fire.The fathers of our college sometimes go to preach to them; and for my own part I can say that, whenever this duty fell to me, I did not fail to render praise to God at seeing there so many young women retired from the world, occupied in divine service and knowledge, and removed from the dangers and temptations without.Those among them who become established in matrimony give manifest token in their manners of the excellent education that they have received there, and the holy instruction upon which their superior has taught and reared them.This seminary for girls owes a great deal to the archdeacon of Manila, Don Francisco Gomez de Arellano—who, not content with expending his wealth in other works of great service to God, occupies himself and spends a large share of his means in the protection and maintenance of this institution.At his own expense he constructed some of the inner apartments in the seminary's house, which were greatly needed, and in the church a large and beautiful reredos, of elaborate architecture; but, even more important, he has with his ministrations and instruction carefully cultivated those souls.

But to return to the Indians: two of them were rescued at that time, for which they had reason to be thankful; for, as they were Christians, the greater would be their loss and peril. One of them, who was twenty years old, had learned with great thoroughness a certain device of witchcraft; and yet during all this time, through some special providence of our Lord, had practiced it to no profit. It is certain, too, that if he had been successful he would have ruined himself and harmed many others. But I say no more of this, to avoid prolixity. Another Indian had a book containing certain verses of poetry, which they call Golo [74]—most pernicious, because they included an express compact with the devil; this its owner freely gave up, that it might be burned, which was done. Most of the prisoners in the jail are Indians, placed there for various crimes which they committed; and they also have their own separate hospital in the city (as also the Spaniards have one), where their sick are healed. Both hospitals are royal foundations, established by order and at the expense of his Majesty the Catholic king of blessed memory. To both Spaniards and natives Ours have ministered, in both these hospitals and in the prison, in order to aid all with the offices which, in such places, the Society is wont to exercise, for both bodies and souls.

At that time we began the religious exercises which those of our Society are wont to conduct in the plazas for the benefit of those, who through hindrances, carelessness, or impiety, fail to attend the sermons.The discourses were delivered in the Castilian language, in the principal plaza of Manila, beneath some of the principal buildings, which were then occupied (while the royal edifices were being finished) by the governor, Don Francisco Tello, his Majesty's representative.So much did he enjoy hearing the discourses, and the clever answers of some Spanish boys who before the preaching were catechized, as usual, in the Christian doctrine, that he threw down, from the balcony where he stood listening, to the boys a number of stamped images to reward them.This encouraged the boys to learn thoroughly, and become adept in these exercises, and inspired Ours to continue this holy practice, thus favored with such sincerity and benevolence; and those who beheld it were edified, and held us in greater esteem.Through these discourses and exercises the children, and even some adults, obtained a knowledge and understanding of the Christian doctrine; moreover, some were induced to lead better lives, flee from temptation, and examine their own souls, and even some to enter the religious life.

What was accomplished in the villages of the encomienda of Taitai up to the year fifteen hundred and ninety-seven.Chapter XX.

We have already seen how the village called Taitai, the chief one of that encomienda, improved its location by removing from the marshes and overflow of the lagoon shore.This village had formerly dedicated its church to the glorious St.John the Baptist, and, upon its removal to the new site, in devotion to him the name San Juan del Monte ["St.John of the Mountain"] was given to it.It is a general custom, in all the mission villages in the Filipinas, for all the people to repair on Sundays and days of obligation to the church for the mass and sermon, before which the doctrine and catechism are recited.As a result of this, they not only have a thorough knowledge of the prayers, but even excel many peoples of Europe in their comprehension of the mysteries of our holy faith.To lighten the burdens of these people, that they might not weary of their constant attendance at church, for the doctrine, catechism, mass, and sermon—not to mention the frequent publication of the marriage banns, and the fact that mass is solemnly celebrated with music and the accompaniment of the organ, in which they spend many hours—we thought it best to reserve the doctrine and the catechism for Sundays in the afternoon, and even then not all the people were obliged to be present—part of them attending on one Sunday, part on another, and thus in rotation until the turn of the first ones came again.By such an arrangement this exercise is rendered easier, and is even more profitable to the people, serving them upon such days as legitimate diversion, to which they all repair with greater inclination and pleasure.To this end a bell is rung at the hour of vespers, and the children go forth through the streets of the place, bearing the cross, and singing the doctrine, and then, followed by their elders, they return to the church.The adults, in the presence of the father, recite the prayers and catechism with great devotion and satisfaction, spending in all about half an hour.This done, they return to their homes.Mondays and Saturdays are likewise solemnized with masses, respectively for the deceased and in honor of our Lady, and are always attended by a certain number of people.The young men are especially directed to attend these services that they may continue to practice Christian habits; upon these occasions some short sermon is preached them in their own language.The children and old men are those who are under the strictest obligation to come to the church each day, at a certain hour, to learn the Christian doctrine—the children, always; the old men, until they have learned the doctrine.To each old man is assigned a boy, who instructs him and is careful to report how much the old man is learning; then, if the old man gives a good account of himself, he is privileged to cease his attendance, except with the rest of the people on Sundays.The bell tolls the "Ave Maria" at dawn, at noon, and at night; and, besides this, some one is careful to go through the streets at night, sounding a little bell, and in a loud voice admonishing the people to offer prayers for the souls in purgatory and for those who are in a state of sin.These, as well as other pious and devout customs, had been introduced into those villages.Three handsome churches were erected, and adorned with images, tapestry, and beautiful ornaments.We gained the good-will of those Indians to such a degree that, their opinion of us extending to their neighbors, even the savages who were hidden among the mountains came to us; and consequently those villages received much increase, as we shall soon see.There was one of these newcomers in particular, very appropriately named Sayor, which means "robber" (and truly he was such in his deeds), who was a savage in his mode of life; without house or dwelling, he lived among the mountains and in caves—even using as food, when he found no other game, the serpents that he killed.Although somewhat advanced in years, he possessed incredible agility in running and leaping, the natural disposition and propensity of savage wild beasts.The neighboring villages held this man in so great fear that, whenever he entered one of them, all the people fled from him as from a wild beast, believing him to be a violent madman; and by such compulsion he took, without any resistance, all that he desired from the houses.I saw this man, who unexpectedly came toward me of his own accord; he was naked, his only covering being a wretched breech-cloth; he wore in his girdle a dagger, and carried in his hands his bow and arrows.I caressed him, and tried to soften him with presents and gentle treatment, and this intercourse we continued for five or six years, with increasing confidence and satisfaction on his part.Consequently he maintained with us very intimate relations until, finally, Father Diego Garcia, who as we shall later see went to those regions as visitor in the year fifteen hundred and ninety-seven, decided that it was time to grant him holy baptism.The father visitor himself bestowed this grace upon him, baptizing him with his own hands with great solemnity, and with demonstration of the grace and efficacy of this most divine sacrament.The name of Pablo was given to him, which from that time on he so highly prized that if at any time he was inadvertently called by his former nickname, he showed (although with a gracious and Christian spirit) regret and disdain equal to his pleasure and pride in the name of Christian.Accordingly he would answer to those who called him Sayor: "Not Sayor, but Pablo."After his baptism we married him; and he now dwells in his own home as the father of a family, with great discretion and tranquillity.He has become so tamed that we can say that he is one of the gentlest and most useful of all our Indians, and aids in our affairs with much fidelity and love.I spoke to him occasionally, with no small satisfaction, of his former savage life.He told me of the places in which he took refuge and spent the night, and of his hunting serpents—which, according to his statement (which was verified there), are of so great a size that they swallow men, deer, and other animals.[75] Before his baptism, when our acquaintance was but recent, he more than once offered to accompany me upon my journeys, carrying his dagger, bow, and arrows.We two journeyed alone through the mountains, he with great satisfaction in serving me, I with equal security and confidence in his good fellowship.

In this way, at the time when Father Francisco Almerique was here, not one man, as this one, but entire villages came in—the good father choosing their location, and helping them to erect the houses.In the village of Antipolo, in one year alone (either ninety-four or ninety-five), nearly a thousand souls arrived at the mission, more than five hundred of whom were baptized in that same year.They had come down from some very rugged mountains, far from there, where they had their houses and cultivated fields; but they neglected all these, out of love and esteem for our holy faith.No one remained in the mountains but a few catolones, for thus the priests of their idols are styled.As soon as this was ascertained, efforts were made that a person able to do so should remove them from that place, to suppress this cause of offense to those who were weak.This was done with much gentleness, and they were brought to us.Thereupon the good father, with his holy prudence and with the example of his righteous life, subdued their leader, whom the rest obeyed, and baptized them all.This leader said that the father's anito (thus they style their deities) was greater than those of other men, and for that reason they recognized him as superior.This pagan priest, while offering his infamous sacrifices, was possessed by the Devil who caused him to make most ugly grimaces; and he braided his hair, which for his particular calling he wore long, like that of a woman.But he, beginning (like the Magdalen) with his hair, cut it off publicly, and with it the power of the Devil, who held him captive; and receiving baptism, constrained the others by his example to do the same, consigning his idols to the fire where they were consumed.

In this baptism of five hundred people, there were two old women whose conversion showed the special and admirable providence of our Lord.One of them, at least, showed an age of more than one hundred years; and both came down with the rest from the mountains, desiring holy baptism.Hardly had they received it when, leaving this mortal life (for they could no longer sustain the burden of so many years), they were renewed and bettered by the eternal life for which our Lord in his infinite mercy had preserved them during so many years.

The Tagalos, which is the name of the whitest and most civilized race of Manila, were not the only ones who descended from the mountains and from afar to range themselves alongside the sons of the new Jerusalem, that is, the holy church [76]—which multiplying in numbers, augmenting the joy at the sight of the vineyard of the Lord, and producing new plants, extends its shoots until it penetrates the sea and embraces and incorporates all its islands.After the men came the beasts of burden (namely, the Negrillos, who are more fierce, and dwell in the mountains) who came with outstretched hands to place themselves in those of their swift Angels, sent to succor this abject and ruined people.By this I mean that the Negrillos, of whom I have already spoken—who are the ancient inhabitants of some of these islands, including Manila, in which there are many of that race who live, as I said, in the mountains, merely like wild beasts—impressed by the example of the others, began to be peaceable and tame, and to prepare themselves for holy baptism.This, for those who are acquainted with their savageness and brutality, is wonderful beyond exaggeration.But this very brutal and barbarous nature renders them (a marvelous thing!)less incapable of our holy faith, and less averse to it—because in their state of pure savagery they have not, as I know from observation, any idolatries or superstitions, neither are they greatly averse to the gospel and baptism.The others—who to their own detriment and misfortune, are more civilized—abandon more regretfully their idols, ceremonies, priests, sacrifices, and superstitions; and, although they renounce them in holy baptism and are converted (vanquished by the light of Catholic truth), the vestiges of the evil which they have sucked from their mothers' breasts are not so easily forgotten as to unburden us, their teachers, of many cares.This was clearly seen that year in that very village of San Juan del Monte, where, although all the inhabitants had been baptized and included many good Christians, those same good Christians informed us of a fire of idolatry which in its great fury was burning up our harvests.In order that this may be better understood, it will be well first to give some account of their idolatries and superstitions in a separate chapter; and then we will relate what happened in Taitai and how it was remedied.

Concerning the false heathen religion, idolatries, and superstitions of the Filipinos.Chapter XXI.

Although upon entering into the dark abyss of such blind idolatry I find a disorderly confusion of the vilest and most abominable things [77] worthy of its inventor, although in examining the walls within this infernal cave, I discover an infinitude of loathsome creatures, foul, obscene, truly damnable, it is my task, aided by the light of truth, to reduce them to order—so that we who upon opening our eyes find ourselves within the light of truth may offer praise to Almighty God, and have compassion for those who, blinded by their ignorance, love and prize these things of darkness, and cannot open their eyes to any light beyond. I shall speak first concerning the false belief that they hold concerning the divinity of their idols; second, of their priests and priestesses; third, and last, of their sacrifices and superstitions. Their art of writing was of no service to them in any one of these three things, or in matters of government and civilization (of which I shall perhaps later tell the little that I know); for they never used their writing except to exchange letters, as we have said. All their government and religion is founded on tradition, and on custom introduced by the Devil himself, who spoke to them through their idols and the ministers of these. They preserve it in songs, which they know by heart and learn when children, by hearing these sung when they are sailing or tilling their fields, when they are rejoicing and holding feasts, and especially, when they are mourning their dead. In these barbarous songs they relate the fabulous genealogies and vain deeds of their gods—among whom they set up one as the chief and superior of them all. This deity the Tagalos call Bathala Mei capal, which means "God the creator or maker;" the Bissayans call him Laon, which denotes antiquity. These songs relate the creation of the world, the origin of the human race, the deluge, paradise, punishment, and other invisible things, relating a thousand absurdities, and varying much the form, some telling it in one way, others in another. To show better what lies and fables these all are, there is one story that the first man and the first woman came from the knot of a cane which burst off from its plant. After that, certain disputes resulted concerning the marriage of these two, on account of the difficulties arising from the first degree of blood-relationship, which among them is inviolable, and thought to be allowed only that first time from the necessity of propagating mankind. [78] In short they recognized invisible spirits, and another life; also demons, the enemies of men, of whom they were in abject fear from the evils and dread which these caused them. Accordingly one of Ours converted many of them by means of a well-painted picture of hell. Their idolatry is, in a word (as with many other nations), an adoration and deification of their ancestors—especially of those who distinguished themselves through valiant deeds, or cruelties, or obscene and lewd acts. It was a general practice for anyone who could successfully do so to attribute divinity to his old father when the latter died. The old men themselves died with this illusion and deception, imputing to their illness and death and to all their actions a seriousness and import, in their estimation, divine. Consequently they chose as a sepulchre some celebrated spot, like one which I saw on the shore of the sea between Dulac and Abuyo, in the island of Leite. This man directed that he should be placed there in his coffin (which was done), in a solitary house remote from any village, in order to be recognized as the god of sailors, who would offer worship and commend themselves to him. There was another, who had caused himself to be buried in a certain place among the mountains of Antipolo; and out of reverence to him no one dared to cultivate them, fearing that he who should go thither might meet his death. This lasted until Father Almerique relieved them of their fear, and now those lands are cultivated without harm or dread. In memory of these departed ones, they keep their little idols—some of stone, wood, bone, ivory, or a cayman's teeth; others of gold. They call these Larauan, which signifies, "idol," "image," or "statue;" and in their necessities they have recourse to these, offering to them barbarous sacrifices.

They also worshiped, like the Egyptians, animals and birds; and, like the Assyrians, the sun and moon; they attributed moreover, a sort of divinity to the rainbow. The Tagalos adored a blue bird, as large as a thrush, and called it Bathala, which was among them a term of divinity. [79] They also worshiped the crow (as the ancients worshiped the god Pan and the goddess Ceres). It bore the name Mei lupa, which signifies "master of the soil." They held the cayman in the utmost veneration; and, whenever they made any statement about it, when they descried it in the water, they called it Nono, which means "grandfather."They softly and tenderly besought it not to harm them; and to this end offered it a part of what they carried in their boats, casting the offering into the water.There was no old tree to which they did not attribute divinity; and it was a sacrilege to cut such a tree for any purpose.What more did they adore?the very stones, cliffs, and reefs, and the headlands of the shores of the sea or the rivers; and they made some offering when they passed by these, going to the stone or rock, and placing the offering upon it.I saw many times in the river of Manila a rock which for many years was an idol of that wretched people.This scandal, which occasioned great evils, lasted until the fathers of St.Augustine (who dwell near by) with holy zeal broke it to pieces, and erected in its place a cross.While sailing along the island of Panai I beheld on the promontory called Nasso, near Potol, plates and other pieces of earthenware, laid upon a rock, the offering of voyagers.[80] In the island of Mindanao between La Canela and the river [i.e., Rio Grande], a great promontory projects from a rugged and steep coast; [81] always at these points there is a heavy sea, making it both difficult and dangerous to double them.When passing by this headland, the natives, as it was so steep, offered their arrows, discharging them with such force that they penetrated the rock itself.This they did as a sacrifice, that a safe passage might be accorded them.I saw with my own eyes that although the Spaniards, in hatred of so accursed a superstition, had set a great many of these arrows on fire and burned them, those still remaining and those recently planted in the rock numbered, in less than a year, more than four thousand arrows; they certainly seemed as many as that, to all of us who passed that point.[82]

Besides these, they had a thousand other superstitions. If they beheld a serpent or lizard, or heard anyone sneeze, they would always retrace their steps, and on no account go further at that time, for such an occurrence would be an evil omen. The ministers of the Devil also cast lots for them; this was another fraud and deceit which I must not describe for fear of being too prolix. Nor can one express the blindness in which they were, ignorant of their Creator: let what has already been said suffice. In regard to the first point, they had no places set aside for worship, or public days for general festivities. Not until we went to Taitai did I learn that in many of the houses there was another one, but smaller, made of cane, as it were a little tower, fashioned somewhat curiously, to which they passed from the main house by a short bridge, also made of cane. In these were kept their needlework and other sorts of handicraft, by means of which they concealed the mystery of the little house. From information that I received from some of the faithful, it was in reality dedicated to the anito, although they offered no sacrifice in it, nor did it serve for other use than as it was dedicated to him—perhaps that he might rest there when on a journey, as Elias said to the other priests. [83] I had all these houses demolished, so that not one remained. I also found in some little hamlets of the Pintados a small house at the entrance of the village with only the roof and ground floor, which served as a place where sacrifices are performed. But, after all, it was not the general practice to have any common place of worship, as did the ancient Pagans, or to come together to any one place for solemn rites, or to have public and general sacrifices offered in the name of the community. Individuals, however, made offerings, each one for his own intention or need, and in his own house or other private place; but they chose jointly their own priest, male or female (of whom there were many), according to their own devotion and taste. In Mindanao I saw many houses furnished on the outside with small platforms made not unskilfully, of cane, and on these stood some little wooden idols very poorly carved; and in front of the idols was an earthen pot containing some hot coals and a little of some disagreeable aromatic, which must have been a sacrifice to the idols. But although those people had no temples, they had, in the second place, priests and priestesses, whom the Tagalos call Catolonan, and the Bissayans BabailanThey vied with each who could best contrive with the Devil (who deceived them) to take advantage of the blindness of the people, to deceive them by a thousand frauds and artifices.Father Antonio Sedeño related how, at the time when he was living in Florida, he undeceived the Indians concerning one of these impostors of their own nation.This man pretended to heal diseases by applying a tube to that part where the sick man felt most pain, and then with his mouth at the other end sucking the air from within: after this operation, he spat from his mouth three small pebbles, which he claimed to have extracted from the body of the patient.[84] The father, by a very efficient means, once made him spit the pebbles out of his mouth before applying the tube, and thus his deception was revealed.In like manner these priests practice many deceptions upon those blinded infidels—especially in cases of sickness with which the latter are afflicted, which so oppress them that they seek at once a remedy, and whomsoever gives or promises it to them they revere and worship, and give him their all.Indeed there are some of these priests who have a special compact with the Devil, who lends them signal aid and assistance, Almighty God permitting this for his own hidden purposes.The Devil communicates with them through their idols or anitos, playing the rôle of the dead man whom they are adoring; and often he enters into the person of the priest himself, for the short space of the sacrifice, and makes him say and do things which overwhelm and terrify the onlookers.This divine fervor is also attained (the duties of the office being taught) through special friendship, or kinship, or as a legacy.This inheritance is highly esteemed by them, in their blindness—and through cupidity, for, besides the renown and honor with which all look up to them, those infernal ministers obtain rich offerings (that is, the third part), all of which are for them.For no one will be present at the sacrifice who does not make an offering—gold, cotton, a fowl, or other things.

These things, added to the principal offering, that made by the person for whom the sacrifice was offered, which was a rich one—and, moreover, additional to the sacrifice itself, which most often was a fine fat hog—amounted to a large quantity of goods, of much value and profit.Consequently, those ministers usually went about in handsome garments, and adorned with jewels and valuable ornaments.The house is the usual place for the sacrifice, and the victim is, as I have said, a fine hog, or a cock.The mode of sacrifice is to slay the victim with certain ceremonies, and with dance movements which are performed by the priest to the accompaniment of a bell or kettle-drum.It is at this time that the devil takes possession of them, or they pretend that he does.They now make their strange grimaces, and fall into a state of ecstasy; after that has passed, they announce what they have seen and heard.On this day a grand feast is prepared; they eat, drink, and become intoxicated, the priest or priestess more than the rest.[85] Consequently, among them all is drunkenness, excess, and blindness—a pitiful sight for those who see it and can appreciate it in the light of truth.

Of the idolatries which were secretly practiced in San Juan del Monte and how they were abolished Chapter XXII.

The devil was gradually introducing into the village of San Juan del Monte [i.e., Taytay] a great plague of idolatry (nourished by some ancient remains of heathenism which had clung to certain persons in that village), in the form which I shall relate.

In the town there was a band of worthless women, of the Catolonas [i.e., priestesses] as we have said.These in secret maintained a tyrannical hold upon the village by various means and plots compelling many to repair to them upon every occasion, as they formerly did before they became Christians.Among these women, one who was a leader claimed that her anito was a very close friend of the anito of the Christians and had descended to the earth from heaven.This woman most stirred up the fire on account of the power that she wielded, not only on account of the sagacity which she certainly possessed, but by her influence and reputation in the village.Not only was she herself of high family, but she was very well connected; and had several sons who were married, and thus related to the most prominent families of the village.By these means she was, on the one hand, powerful enough to draw to her the weak, and on the other, to compel the more influential to dissemble with her, and to refrain from betraying her for fear of exposing themselves to risk.Nevertheless, this woman and her following proceeded with great caution and secrecy and rigorously enjoined those who had relations with them to do the same.If any of those women died, she appointed an heir, and successor—to whom, after she had been accepted and received, her idol was brought in great silence by some chiefs, from the house of the dead person, in the middle of the night.Then they celebrated a feast during three continuous days, with banqueting and abundance of wine, which is their greatest solemnity.The idol of the chief priestess was made of gold, and she kept it in concealment, through the contrivance of the Devil (who through it held close communication with her), in a part of her house where it was most difficult to find it.It is estimated that for two years this secret pestilence had been going on, tyrannizing over the inhabitants to such a degree that there was hardly a sick person whom they did not attend with all diligence—persuading each one to demand urgently that they should cast lots to ascertain whether the sick man were to live or die, and, consequently, whether sacrifice should be offered to the anito for his health.We have already explained the manner of sacrifices and offerings they made, and the profit and gain which these infernal furies derived from them.There was one woman among them who cleared, in the short time that I have mentioned, almost three hundred escudos; but she did not enjoy them long, for God would not allow the conflagration to spread further.His Divine Majesty influenced some of his faithful ones, who, all aflame with the greater conflagration of His honor and service, hastened to give account of what they heard and saw and knew of this matter.With the help of this information, beginning among the weaker members of the band, in a short time they succeeded in discovering those of secondary rank—and thus, step by step, they reached the chief priestess herself.Their second care (which they put into execution) was to take away from these people the idols, a great number of which were seized.Some of these were of clay, others of wood; and two, in particular, were made from two great teeth of the cayman, set in gold, in which metal the head of the anito was shaped at the point of the tooth.In neither the residence nor the country house of the head priestess, however, could her idol be found; nor could it be discovered by means of her, or by rummaging through her furniture and utensils, and searching often and most diligently; nor would she reveal it.This idol had promised her, so she said, that they should never find it, even if they should tear down and destroy the house; consequently, it enjoined her not to fear the father who was conducting this search, or any of his agents or helpers; for it was more powerful than any of them.But, as God is indeed more powerful, He influenced the faithful and zealous heart of Father Diego de Santiago—who was then instructing that village, and made these investigations at the instance and orders of the vicar-general and provisor of Manila—to decide that he would not relax or give up the search for this demon until he should find it.Being quite certain that it was in the house (although he had already searched there for it several times), he returned for the last time with the determination to demolish the house, and to examine every part of it, piece by piece, to see if by chance he might find the idol hidden in some hole.Before setting about this task, his glance fell upon a cane prop—old, weather-beaten, and stained by smoke—which from a joist of the house, supported the ridge-pole of the roof: this is the mode of construction used for strengthening the houses.I do not know what he saw in that prop, but he immediately ordered it to be cut down and its contents to be examined.This time, "he who was more powerful than all others" was overcome; for, being found like all the rest, and the gold being removed for the service of the church, this idol went, with the others, into the fire.

The demon was so insulted and hurt at this trick that, not being able to wreak any other vengeance, he began (accompanied by many others) the following night to torment the poor Catolona with visions and cruel threats.Already undeceived as to the weakness of her idol, she sought for conversion, and, hating the demon, begged for mercy.With the help of a cross which was given her as a defense, although the terror continued, the threats were not put in execution; and finally the demon abandoned her as she had him.On one of the feast-days, all their errors were publicly refuted in the church, and the priestesses remained convinced, repentant and reconciled—by the authority of the ordinary, as I have stated.They all betook themselves to a place where, removed from temptations, they could not relapse into their evil ways [bolver al bomito].They were placed in charge of devout and Christian persons, in whose company they lead Christian and exemplary lives.The people were so thoroughly undeceived by this event that for several days they not only brought in their idols, garments, vessels, and other belongings of their ancestors, so that not a trace of that lineage remained; but there was the utmost religious fervor, and a great number of general confessions, by means of which their consciences were purified.Into many good souls there entered such fear and awe, and such distrust and scrupulosity regarding this evil, that the, hearing of these general and oft-repeated confessions (made even by those who had no share in it) lasted months, and even years.I can affirm, as one who has seen it all and touched it with my very hands, that of this wound which the devil tried to inflict upon that tender part, the entire body of that mission and encomienda not only remained sound, through the great mercy of God, but much stronger than ever before, as will be seen in the rest of this narrative.But as a conclusion to this incident I must not neglect what befell Don Francisco Amandao, chief of that village—an aged man, of excellent judgment, and a devoted friend of ours.Upon the occasion of a certain illness, he allowed himself to be persuaded to make a similar sacrifice to the devil, induced by the suggestion that he should at least give half of his body to the anito to see if he could heal it.That half of his body at once became paralyzed, so that he could not move it at all, and thus he lived several years, giving public testimony of his infidelity.In great repentance for his sin he came to die a Christian death, at the time when the above events took place.

What the Society accomplished in Sebu until the year 1597.Chapter
XXIII.

As soon as Father Antonio Sedeño passed away in Sebu (as we have said), Father Antonio Pereira returned to Maluco, his own province, whence he had come.I was therefore compelled to remain alone in that college with one brother, not a little disconsolate at the loss of so valued a companion and brother, with whom I had passed a very pleasant year in Tigbauan, Leite, and Sebu; and whose help was so efficacious in our duties that through the gracious and thorough manner in which he performed them, we were all greatly esteemed and sought for in the province of Pintados, and especially in the city of Santissimo Nombre de Jesus.Here this father had previously remained alone during almost another year, in the convent of San Agustin, where those most godly fathers received him into their house as if he were one of their own order.He, in turn, served them and the whole city with such edifying results as contributed not a little to win their affection; and greatly influenced them to demand our fathers, and receive us in their city—which was done, as we have said.Don Rodrigo Ronquillo de Peñalosa, alcalde-mayor of the city—a son of Don Gonçalo Ronquillo, who died while governor and lieutenant in these islands for the Catholic king, Don Felipe Second—aided us much with his authority, as also did his cousin Don Gonçalo Ronquillo de Vallesteros, who was leaving the same office.All of those gentlemen have ever professed great devotion to our humble Society.

Considering that we were alone, our ministrations in our church to both Spaniards and Indians were sufficiently frequent, and I often preached in the cathedral.Moreover, ascertaining that in the Chinese quarter of the city there were more than two hundred souls, and only one of them a Christian, and that they had no one to minister to them, although they were well disposed to receive our holy faith if there were any one to teach it to them, I applied myself to studying and learning their language—at which they were much rejoiced, and many came to me every day at an appointed hour to give me instruction.In this way I acquired sufficient knowledge to begin instructing them—in which undertaking I received much help from Governor Don Luis de las Mariñas, who sent me from Manila a very bright young Christian lad of that nation, who helped me to instruct those who were to be baptized.It was thus that I spent Advent in the year fifteen hundred and ninety-five.We celebrated Christmas Eve and the feast of the Nativity with solemnity and joy, preparing in the meantime to celebrate our first feast of the Circumcision, for which we had decorated the church and invited father Fray Bartolomeo Garcia—at that time the preacher in the Sebu convent of the glorious doctor St.Augustine; and now associate of the right reverend bishop of Sebu, and commissary of the Holy Office of the Inquisition in that bishopric—to preach for me.At this time I fell ill, exhausted by my labors, which, although not excessive, were too much for me, as having little strength.It was upon this occasion that the fathers of that holy order gave proof of their great charity and the great affection and fraternal feeling which they profess toward Ours; for all of them on that day, leaving their own church (which also is named Santissimo Nombre de Jesus, out of respect for the holy Child, which is deposited therein), came with their singers to our church, where they celebrated on the day before most solemn vespers, and on the day of the feast officiated and sang solemn high mass and preached a sermon—all of which I could not attend, on account of being, as I have said, ill.To grant me a further favor and charity, they chose to be my guests and partake of our poverty.It pleased God, in His mercy, to give me health, so that I might acquit myself in part of this obligation and the many others which we owe to them.Thirteen days later, which was the day on which they celebrate their feast of the most holy name of Jesus, I visited them and preached for them, and ate with them.Some days afterward, there arrived from Manila two discalced religious of the holy Order of St.Francis, who had come to embark in a vessel which was fitting out in that port for Nueva España.They disembarked near our house, which stands at the edge of the water; and, in acknowledgment of the debt that we also owe to that holy order and its blessed fathers—who, in so great self-abnegation and aversion to worldly things, in all seek only the things of Jesus Christ—I begged them to accept the use of our house.During their stay with me they displayed toward me the most signal charity; and I, on my part, was equally consoled and edified, until last Pentecost of the year fifteen hundred and ninety-six.At this festival they assisted me, before their departure, in the solemn baptism of two prominent Chinese, and of I know not how many others; we baptized them, with their Bissayan wives, celebrating their marriages and conferring the nuptial veils, with great solemnity and rejoicing, the whole city assembling to witness the ceremonies.The two chief men were Don Lorenço Ungac and Don Salvador Tuigam.The Chinese are not accustomed to cut their hair, which they comb and make ready every morning, and wear it fastened on the head in pleasing and graceful fashion; but when we baptize them we are in the habit of cutting it off, so that in this way we may have more certainty of their faith and perseverance.These two, before baptism, had entreated and supplicated me not to cut off their hair; and in this they were not without reason, for, as one of the suppliants himself explained to me, to wear their hair was honorable among them, and a custom of their nation, as with us the wearing of mustaches or beard.But as I did not dare to act in opposition to what the prelates and other judicious ministers and religious are accustomed to do in this matter, I announced to them my decision that, unless their hair was cut, I would not baptize them.With this they submitted and obeyed, and in token of greater submission to my intentions, Tuigam came to me on the morning of the baptism, accompanied by others of his nation, and placing in my hands some scissors, asked me to cut the first handful of his hair.This I did, and another finished the task.From that time on none of them made any objection to the rule; in fact, without our speaking of it, they came to baptism with their hair cut like ours.

Father Diego de Aragon, of the holy Order of Preachers, had also come to embark in the vessel.This truly spiritual, virtuous, and exemplary man had been waiting during an entire year for the departure of the vessel; and, on account of its inability to leave at that time, was glad to live and remain with me in our house, for his own order has none in that city.I received him very gladly, and with gratitude to God our Lord, for the opportunity thus afforded me of serving a person and order whom I so highly esteemed, and to which our own Society is so much indebted, and which it recognizes here, there, and in every region.He was a source of great edification to me—and to many others of our Society who had come to me from Manila and who were afterward my guests—by his great piety, austerity, eloquence, penitence, and blameless and exemplary life.In this way time passed until September of the year fifteen hundred and ninety-six, when, the division and allotment of the fourteen fathers who had arrived in the previous August having been made, I began to have guests and companions—with whom I could not only maintain our ministries in better condition, but also go to ascertain the condition of our affairs in Mindanao, which upon the death of Father Juan del Campo, were left, as we shall see, without a master.This college was finally occupied by six of the Society, who were soon busied in ministering to the Spaniards, Portuguese, Chinese, Bissayans, Tagalos, and many other nations who resort to that city for trading and other affairs.Two of us exercised the Chinese language, besides the Bissayan and Tagalo tongues, which are usually employed for preaching, confessions, and the other Sacraments.One of the brethren, who was a skilful scribe, continued the children's school gathered by Father Antonio Pereira, where reading, writing, and numbers were taught, together with Christian doctrine and customs.

Of the island of Leite, and those who were baptized there.Chapter
XXIV.

The circuit of the island of Leite is about a hundred leguas—its length stretching from east to west for forty leguas, and its extent from north to south being narrow.It is divided almost in the middle by a large mountain ridge called Carigara, which occasions a remarkable inequality and variety in its temperature and seasons.For example, when in its northern part there is winter (which is the period of the winter months in España), in the south there is summer; and in the other half of the year the contrary occurs.Consequently, when half of the island's inhabitants are sowing, the other half are gathering in their harvests; in this way they have two harvests in one year, both very abundant.This island is surrounded by very many adjacent islands, inhabited and uninhabited.It abounds in fish from the sea and its many rivers, in cows from China, in fowl, deer, wild and domestic hogs, fruits, vegetables, and roots of many species.It is inhabited by a very numerous people, whose villages therefore are not far apart; and there is not one of them which does not possess a large grove of palm-trees and a fine, full-flowing river.Those palms, as well as other trees which the whole island produces in abundance, shade the roads to a great extent—providing a comfort and refreshing coolness indispensable for those of us who must travel on foot for lack of any other convenience; throughout the island the roads traverse groves and forests, with foliage so cool and abundant that even at high noon the sun caused us no annoyance.Many of the trees have trunks more than twelve brazas in circumference, which are sawed into excellent planks.The temperature is not so hot as that of Manila, although the island is two degrees nearer the equinoctial line—a common condition in that entire province of the Pintados.The inhabitants are honest, simple, and intelligent, and possess among other good and laudable customs two in particular, which are common to all the neighboring islands.The first is, that they have no need, in journeys upon land or sea, of stores or wallets; to whatever place they come, they are sure of being welcomed, sheltered, and offered food.The second is that, whether their harvests be good or bad, they never raise or lower the price of rice among themselves, which they always sell to one another at a fixed rate.They practice these two customs through the friendly relation that exists among them, such as the apostle sought from his Corinthians.[86] To the two residences that were in that island (one in Dulac, and the other in Carigara) there were added, with the new reënforcement of laborers, three others—in Paloc, Alangalan, and Ogmuc.As each one of these is still new, we shall not have as much to say about them at present as later on; for as the number of Christians increased so did the number of notable facts and events worthy of record.Nevertheless, I shall not omit to mention here each one of those stations separately; in general, however, I may say that during the first two years a great number of Christians were made throughout the island, considering that Ours were preparing them very gradually, as being so new a people, for the faith, and for acquaintance and intercourse with us.

What was accomplished in Dulac and its territory.Chapter XXV.

Father Alonso de Humanes and Father Juan del Campo were the first to instruct the dwellers in and about Dulac.Father Alonso de Humanes was sent to Sebu, by Father Antonio Sedeño, as superior of our Society in the island of Leite; and arriving at Carigara (which is the first of the missions), he left there as superior his companion, Father Mateo Sanchez, and taking with him Father Juan del Campo, who had been superior in Carigara, proceeded with him to Dulac.Father Alonso de Humanes held Father Juan del Campo in the highest estimation as a spiritual and eloquent man, fervent, learned, and talented, and very sagacious in practical affairs; for these reasons he laid hold of him for greater help and companionship.He remained with him, however, only for a short time; for they soon sent him to Mindanao, as we shall later see.In the time that they spent together, they erected the first church in Dulac; established a school for children, many of whom they baptized; and formed a long list of catechumens, whom they prepared and baptized, with great solemnity and rejoicing, to the increase of reverence for this holy sacrament.Besides this, Father Juan del Campo, traveling throughout that district, gained the good-will of all those villages and marvelously influenced them to receive our holy faith.They went forth from his hands such model Christians that those who before baptism were fierce, rude, and intractable, you would see today, after baptism, tractable, gentle, pliant, and loving; they are now wholly freed from error, and feel a horror of their idols and former vices, and extreme love and affection for Jesus Christ our Lord, and for His mysteries.Children so small that they could hardly yet speak, gave such a good account of the Christian doctrine that they seemed to have been born instructed.Those who two days before had not known or heard of Him now repeated with pleasure and gentleness, "May Jesus Christ be praised;" and, indeed, it all seemed to be His work, and wrought through His instrumentality.

What took place in Carigara in those early days.Chapter XXVI.

As we have already said, the post at Carigara was the first where the Society began the mission villages of this province; and it was there that we said the first mass, and celebrated the first feast with great solemnity in honor of the holy cross.There, too, occurred the first baptism, when with my own hands (although unworthy); as a beginning to this new Christian community, I baptized a goodly number of children already capable of reason.At all the services of this feast there was a great concourse from the whole district who solemnized it, beginning the night before, with mirth, rejoicing, and games.Afterward, Father Juan del Campo and Father Cosme de Flores began to instruct some of the older persons in the Christian faith.At that time, and through that exercise, those two fathers learned the language of the natives in a very short time—especially Father Cosme, who spoke it with masterly skill.Father Juan del Campo departed from Dulac, and leaving in his stead, Father Mateo, both pursued their task of winning souls for Jesus Christ, His Divine Majesty so attracting the people that soon in Carigara a very flourishing Christian church began to appear.Although there are many notable things which might be related about it, I shall refer only to two baptisms which seemed, to us who were there, worthy of consideration.

The first was that of a child of five years, who filled with the fervor of heaven came to us from his village for the sole purpose of asking baptism.His infidel mother and stepfather, upon learning this, at the instigation of the Devil (who unwillingly relinquished that booty) came after him with an infernal fury, to carry him back with them—by force, if necessary.But as they could not do this, out of respect to the fathers, they tried to impede him through others—their relatives, friends and acquaintances; and, adding persuasion to threats (and, for a child so tender in years, but little effort sufficed), they used all their energies to divert and dissuade him from his holy purpose.But God our Lord, who gave him a man's strength—and, in giving it to him, made him all the stronger by adding a gentle force to his own tender will, caused him to persevere with such constancy that he finally overcame these influences, saying that he desired to be a son of God, since those who were not Christians were slaves of the Devil.He offered other arguments, so ingenious that they compelled those who were present to defend and aid him; and earnestly reproving those who unreasonably opposed him, he constrained them to leave him in peace.Thus he departed with his request granted, and with holy baptism, with a satisfaction that words cannot express, and greater than might be expected from a much older person and a more developed reason.Again, a woman of rank had refused and fled from baptism against the influences of God and our own persuasions—solely concerned with the indissolubility of matrimony taught by our holy law; for she maintained that it was hard that she could not abandon a husband who displeased her, as was the custom among them.Finally one of her brothers, who was seeking holy baptism, persuaded her to accompany him, and so she did; but, when on the point of receiving the sacrament, she withdrew without it, although her brother was baptized.This weakness was a source to her of great confusion and remorse, and consequently of renewed energy and effort (as it was with the pope St.Marcellinus [87]); for on the following day she returned to the church pierced with remorse for the wrong that she had done, confessing herself to be foolish and lacking in sense, and admitting that her withdrawal had been caused by silly fear.She told the father that she was deeply grieved at what she had done, and besought him, that, since now she had returned meek and submissive to all the mandates of the holy gospel law, she might be granted holy baptism—which she ardently desired, knowing that without being a Christian she could not be saved.Finally, after giving us satisfactory pledges as to her desire and perseverance, she was accorded holy baptism, which she received with great devotion and joy.

What took place in Paloc and its coast.Chapter XXVII.

Until September or October of the year fifteen hundred and ninety-six, when Father Christoval Ximenez went to reside in Paloc—where he learned the language well, and gathered much fruit, as we shall later see—that village possessed not one permanent priest; only Father Mateo Sanchez, accompanied by a brother, rendered them timely aid in some journeys which he made from Carigara.This station lies between Carigara and Dulac, on the banks of a beautiful river, and is distant from the sea about a half a league inland.It is surrounded by many villages, having a large population; and all those natives are very good people.Here I received a most cordial welcome when I visited those stations, the year before, with Father Antonio Pereira; the people entertained me by their friendly conversation were delighted in hearing the things of God, and asked me many intelligent questions about them.But there must have been some ministers of the Devil among them, who (as they lose through our holy faith their prestige and vile gains) had perverted this people, as I believe, in such a way that the next time Ours visited them they were not only churlishly received, but there was hardly one person to greet them, to speak either good or evil.For they found that the people had fled inland, and the few who remained in their houses looked upon the fathers with such coldness and aversion that they were compelled to turn their eyes toward God, and await from His divine hand consolation for being thus afflicted and deserted.This His divine clemency soon accorded them, changing the aspect of affairs, and causing us to know that only His power can conquer hearts; and He so subdued theirs that the very persons who had fled desired us again, in a few days, and complained that we visited them but seldom.When our fathers did repair to them, they would not let them depart at once, maintaining that they did not tarry long enough.Some of them sought with great earnestness and fervor holy baptism, and the Christians adopted the Christian mode of life with love, ardor, and satisfaction.Accordingly, they could be seen at prayer, both morning and evening, repeating the sermons, and chanting the doctrine in their houses and fields and boats (when they are traveling in these, they carry a little bell to ring for the Ave Marias).They were very careful in attending church, and devout in confessing, especially during that first Lent; and showed great fervor in disciplining themselves, particularly during Holy Week; in the procession on that occasion there were many who scourged themselves until the blood came, and still others accompanied them, bearing four hundred lights, all preserving great silence and order.It was learned in many individual cases, that God our Lord chose very opportunely to influence them through various means to receive His holy faith, and afterward to confirm them in it, by marvelous and supernatural visions, of things both good and bad, and causing both joy and terror—miraculously healing, for example, many who lay at the point of death, and bestowing special inward inspirations.One of these Christians passed in front of a house where a minister of the Devil was offering to the demon his abominable sacrifice; and this very demon told him to prevent that Christian from entering; "for," he said, "I am afraid of those Christians."How could those who heard this refrain from following that powerful God, when they saw that he whom they considered as such feared not only Him, but also, on account of their being Christians, those who formerly feared and worshiped him?A sick woman, in an exhausted condition, offered herself to God, in her desire for health, and leaving her bed was carried near some images.God our Lord cooperated with her faith in such a way that soon she was healed; and she made it public that the holy images had cured her.In a village near that one, there was a sick woman, very aged, who was so obstinate in her infidelity that she would not be softened by the persuasions of the father who visited her.A child who accompanied him took her hand, and described to her in vivid language the torments of hell, and so impressed her that she asked him: "Dost thou know this?"The child responded: "Yes, for God has said it, and so I believe it."With this he subdued her, and prepared her so that, after she better understood the catechism, she could receive after it holy baptism, and, at the same time, health of body and soul.

Of the Residence of Alangalang.Chapter XXVIII.

This station lies in the interior of the island of Leite, five leguas distant from Carigara.Its district is well inhabited, and has the advantage of a good soil.Its distance, however, was so great that it could not well be visited from Carigara, especially considering the number of its population.On this account, and as, in the allotment of the fourteen [new laborers], only one was assigned to Carigara (namely, Father Francisco de Enzinas), the latter was obliged to remain there in company with Father Mateo Sanchez; and Father Cosme de Flores had to go to establish the Christian faith in Alangalang, on account of his knowledge of the language, and the esteem and affection in which he was held by the Indians.The first care of this blessed father was to bring together, with great gentleness and kindness, the inhabitants of all those villages, especially those who were most remote and could be less easily assisted to reaching that station—so that a large colony might be formed there, as was done.He was establishing his church, his house, and his school among them, and beginning a Christian community, when it pleased our Lord to take him unto Himself, leaving his Indians orphans, disconsolate, and alone.Thus they remained for several months, for there was at the time no one who could supply their need except a brother who had accompanied the father; and he consoled them by teaching them—but without administering the sacraments, as he was a lay-brother.The fathers at Carigara could not help them, being prevented by their own occupations.

Of the entrance into Ogmuc.Chapter XXIX.

The station of Ogmuc lies on the shore of the sea, in the southern part of the island of Leite, on the coast almost directly opposite to Carigara, which is in the northern part.It has in the same island a very good vicinity, as well as three smaller islands adjacent, which they call Polo.All those people are friendly and docile and received Ours with much affection and pleasure.This post was assigned to Father Alonso Rodriguez with another companion; and it seems that the gentleness and kindness of this father had its influence upon the Indians even before they saw him as also later when they met and knew him.Their governor and other persons came out to sea to receive him, with much joy; and the chief, without delay, made arrangements on the spot for his conversion, and wrote out the prayers, that he might learn them.The rest followed his example, and not only in this matter, but in at once offering all their children, with whom the father formed a very promising school.Some of the youngest children were exceedingly bright; and it was indeed a marvel to see the mass served, with grace and address, by a child who was scarce able to move the missal.Many of these children also helped us greatly in catechizing and instructing their elders and in preparing them, and even urging them, to receive holy baptism.This was done by a little child of only four years, who seeing his father somewhat lukewarm in this respect, urged and incited him with such energy that he aroused the father, and caused him to entreat us urgently for baptism.They not only fulfilled this office with their parents but even interceded with us in their behalf, urging that we should not delay granting this favor.An incident befell one of these children which in its very childishness gave token of the esteem with which our holy gospel faith takes root in these tender little hearts.He found himself among some heathens who were eating meat on a Friday, and, without thought of wrong, began to eat with them.Upon taking the first mouthful he was reminded of the day; and, spitting it out, descended from the house and came in haste to Ours in great sorrow at having committed a sin.Our fathers reassured him and sent him away consoled; and were themselves greatly edified and pleased at such a specimen of Christian faith, although so young and so recently planted.Nearly all of those people were converted to Christianity without much difficulty; but there was one man who was much troubled on account of having three wives—all, like himself of high rank.Although the thought of renouncing two of them was painful to him, his greatest consideration was the dowry which he must thus lose.The good father saw his predicament, and was greatly concerned lest this man, for at slight temporal interest, might lose eternal gain.Inspired by God our Lord, he formed a plan, and went to talk with the woman who was most beloved by the man, hoping to persuade her to receive baptism.Much persuasion, however, was not necessary; for she herself desired it, and expressed herself to that effect—adding that, even though it should displease her husband, she would begin the task; and that, instead of returning to his house, she would go directly to that of a Christian woman, who should instruct and prepare her for baptism.These sentiments she expressed privately not only to the father, but even to her husband, before many other persons.As she said, so she acted; and her solemn baptism was celebrated with many feasts, dances, and rejoicings.The husband seeing this, put away the other two wives, giving them the amounts of their dowry; and, freed from this obstacle, received baptism and was married in Christian fashion.On the feast-day of the glorious resurrection of Christ our Lord, we celebrated the baptism of this man and eleven other chiefs, who were also baptized amid great festivities and rejoicing, and with the concourse of many people.

I have thus given an account of what took place in the five stations in that island of Leite.Before we pass on to the rest, it will be fitting to explain, as far as we can, their usages in marriage and divorce—as well to make more intelligible what we have already related as to have a better understanding of a topic which in the course of our remaining narrative must frequently arise.

Of marriages, dowries, and divorces among the Filipinos.Chapter XXX.

I had lived in the Filipinas for almost ten years before I learned that there was any man who had married several wives; and I did not know it until I went to the islands of Ibabao and Leite, for in Manila, Mindoro, Marinduque, and Panai, I had not observed the practice of such a custom.I had, however, been once told by a Spaniard that in a certain part of Mindanao, toward Dapitan, it was the custom for the Bissayan women (the inhabitants of Mindanao also are Bissayans) to marry two husbands; the practice of having several wives I had understood to belong only to the Mahometans who dwell in Mindanao and Burnei.It is certainly, however, not a general custom in the Filipinas to marry more than one wife; and even in the districts where this is done the practice is by no means general.The most common and general usage is to marry one woman.The Bissayans always try to procure a wife from their own class, and closely connected with them in relationship.The Tagalos do not insist so much on this latter point: they are satisfied if the wife be not of inferior rank.As I have already stated, in neither race is any other impediment considered than the first degree of kindred.Uncle and niece marry as readily as do first cousins; but brother and sister, grandfather and granddaughter, or father and daughter, can in no case marry.There is a marked distinction between concubinage and wedlock; because the latter, besides consent, has its own ceremonies, as we shall later see.For marriage, moreover, they have distinct formalities of betrothal, which are accompanied by conventional penalties, most rigorously executed.Here is an example: Si Apai promises to marry Cai Polosin; these married persons make an agreement with another married pair, while the wives are with child, that if the wombs of their respective wives should bear a male and a female those two children shall be joined in marriage, under a penalty of ten gold taes.This compact is solemnized by a feast, where they eat, drink, and become intoxicated; and he who later is the occasion of breaking the compact must pay the penalty.This is betrothal.In the marriage there figures a dowry, and the surrender of the woman, with consent for the present, but not perpetual.It is not the wife, but the husband, who gives her the dowry—an amount agreed upon, and fixed in accordance with his means.This is what some authors [88] relate of various nations, which were accustomed to purchase women as their wives.In addition to the dowry the husband is wont to make some presents to the parents and relatives—more or less, according to his means.While I was in Tigbauan the chief of the island of Cuyo came to marry his son to the daughter of Tarabucon, chief of Oton, which is close by the town of Arebalo and a mission-village under the fathers of St.Augustine They were married by a minister of high standing in that order, named Father Pedro de Lara, [89] who was then vicar of that convent.From him and from another religious of the same house I learned that besides the dowry (which was very large), and a generous offering sent to the convent, the husband bestowed, in his grandeur and munificence, presents upon the parents of the bride, her brothers and relations, and even upon the numerous slaves.The marriage lasted no longer than did peace between them; for they are divorced on the slightest occasion.If the cause of the divorce is unjust, and the man parts from his wife, he loses the dowry; if it is she who leaves him, she must restore the dowry to him.But if the man has just cause for divorce, and leaves her, his dowry must be restored to him; if in such case the wife leaves him, she retains the dowry.For the husband, the adultery of his wife is sufficient ground for divorce; for the woman, just cause for divorce is more limited.In case of divorce, the children are divided equally between the two, without distinction of sex; thus, if they are two in number, one falls to the father and one to the mother; and in a state of slavery the same thing occurs when husband and wife belong to different masters.If two persons own one slave, the same division is made; for half belongs to each, and his services belong to both alike.These same modes of marriage and divorce are in use among those who marry two or three wives.The man is not obliged to marry them all in one day; and, even after having one wife for many years, he may take another, and yet another—indeed, like the Mahometans as many as he can support.I believe that this evil custom in the islands of Mindanao and Leite has been derived from that sect; for they are increasing throughout the world, propagating their cursed doctrine with as much zeal and concern as we do our holy faith.It had taken root in Burnei before we took possession of the Filipinas; and from that island they had come to preach it in Manila, where they had begun to teach it publicly when our people arrived and tore it up by the roots.Less than fourteen years ago it was introduced into Mindanao, on this side of the island, which is no small reason for sorrow and regret.While the marriage-bond lasts, the husband is, as with us, the lord of all; or, at least, all the wealth is kept together, and both parties endeavor to increase it as much as they can—although they are wont to steal from each other for their own purposes.

Of the island of Ibabao, and how the Society entered it.Chapter XXXI.

It is this island which first gives joy to the vessels which sail hence for the Filipinas; for it is the first land descried in our passage westward.A headland on its coast is the celebrated cape of Espiritu Santo, which we sight on arriving at the islands, and for which we sought.With this island on the left, and the great island of Manila on the right, we enter directly the Filipinas Islands, leaving the islands of the Ladrones three hundred leguas behind.It also forms with the island of Leite, which lies south of it, a very narrow strait, through which a few ships have penetrated—especially those which under stress of weather, and driven back by the force of the storms, have been compelled to take refuge in the port of Cebu.The island is large and populous, and all around it are many adjacent islands, also inhabited.All its people are generally regarded as very peaceable, and they have made an excellent beginning in receiving the gospel, the chiefs being most distinguished in this regard—which is a matter of considerable importance, as they open the way for the others by their example.The first one of the Society to enter that island for instruction was Father Francisco de Otaço, who went thither with two companions.Although in the beginning hardships did not fail them, through their lack of material resources, they were so well provided with those that were spiritual that one could well recompense the other.They arrived on the western side of the island, which is eastward of the archipelago, at a village called Tinagon, [90] without any fixed or chosen post, and arrived there very opportunely for their purpose since at that time a plague, communicated from other districts, prevailed in that part of the island, causing the death of many people.Accordingly, they at once set about their task, and labored diligently, going from house to house, and from one sick person to another, teaching and baptizing.But the unexpected results lightened their toil; for the number of those who were thoroughly prepared for and received baptism was very great, and the number of baptized persons who died from the disease reached a thousand souls.Besides the church of this central station which was recently built, six other churches were erected in that district, not far distant from it.In each one of them was a school with a goodly number of children, and a master to instruct them; and the pupils were so devoted to it that the threat that had most effect on them was to say their teacher would leave them.Our fathers went through those villages, visiting the sick and aiding them, as well as they could, with remedies for both body and soul.In the course of these visitations an incident occurred which well exhibits the forbearance with which God awaits our conversion, the ease with which we find Him when we seek Him, and the patience and perseverance which a minister of the gospel needs in teaching, convincing, entreating, urging, and waiting for the conversion of a soul.One of the fathers had been visiting the sick of a certain village, and was on his way homeward, some distance away, to partake of a little nourishment and obtain repose, as night was closing in.Turning his eyes to one side he descried a wretched house which he did not remember to have visited that day.To satisfy himself of this he mounted a few steps of the ladder, and looking from the door into the interior of the house beheld a man stretched upon the floor.Upon approaching he found him motionless and almost dead, but with enough consciousness to answer "No" to the father's query if he desired baptism.The father remained with him a long time, seeking to convince him.Finally, seeing how little this availed, and that the hour was late, he concluded to leave him.But grief at seeing that soul lost, and the secret strength which our Lord gave him, constrained him to wait, and to persist in urging the sick man—an action so opportune that the latter at last said "Yes," and listened to the short instruction which is wont to be given upon such occasions.Thus, in sorrow for his sins he expired immediately after baptism, with an "Oh, God!"on his lips, torn from his very heart.

One of the islands adjacent to Ibabao is Maripipi, whose inhabitants were all baptized in one day in the following fashion.This island is three leguas distant by sea from Ibabao, for which reason our fathers could not visit it as often as the people desired.Seeing this, its inhabitants all resolved to embark in their boats and come themselves to seek holy baptism.The chiefs disembarked at Tinagon, and, after them, all their followers with their wives and children, all of them eagerly seeking the sacrament; but the father told them, through a chief who acted as spokesman, that they must first learn the doctrine, and that when they understood it he would baptize them.The chief's only answer was to recite the doctrine, after which he said that he had learned it from the others.With the evidence of such faith and good disposition, the father baptized them all; and, satisfied and joyful, they embarked again for their island.

Some months later, Father Miguel Gomez was sent from the college of Sebu in order to ascertain the disposition of the inhabitants of the eastern part of the island for receiving our holy faith; he found them so well inclined that, erecting a church in a village called Catubig, not far from the cape of Espiritu Santo, he converted many of that district to Christianity; indeed, whole villages of that island came to him, and even many from islands lying adjacent to it in that broad sea.He was particularly astonished at one of the chiefs of Catubig, a man who lived, under the natural law, without blame and had good principles, one of which was to abominate polygamy.This chief was exceedingly pleased at hearing the catechism, and, requesting holy baptism, for this purpose cut off his own hair, which is esteemed as much among those people as among the Chinese.There was another, a sick old man, who, before he saw our fathers, learning that they were in that place, sent to request holy baptism, which he afterward most devoutly received.In this mission many special incidents occurred which gave evidence that this harvest was fully ripe to be gathered for Christ; but, as it was not quite ready for the reaping, [91] and the father was needed in his own college whence he had departed, he was obliged to return to it, with this good news of his journey.These villages, with their new Christians, were assigned to the fathers of Tinagon, who ministered to them so far as they could, until more suitable provision could be made for them by sending a father who could more readily assist them; this has not yet been done, through lack of workers.

Of the island of Bohol, and the entry of the Society therein.Chapter
XXXII.

Bohol is one of the smaller islands of the Filipinas, but is actually large and populous, inhabited by a people of lighter complexion, and generally more comely, than are the other Bissayans.They are a race of such spirit and valor that they have spread through many neighboring islands, where their descendants still preserve the name of Boholans of which they are very proud—just as we, when in foreign kingdoms, are proud of the name of Spaniards.The island is rich in mines and placers of gold, and abundantly provided with game, fish, rice, sugar-cane, palms, and other kinds of food.In the year one thousand five hundred and sixty-four, the adelantado Miguel Lopez de Legazpi arrived there with his fleet—entering through the channel which they call El Frayle ["The Friar"]—when, as we have stated, he set out from Nueva España in quest of those islands.A chief of that island, named Catunao—whom our fathers have now baptized, as we shall soon relate—gave information to Miguel Lopez of Sebu (which is six leguas distant from Bohol), and, accompanying him thither as a guide, was of great assistance to him in the reduction of the island.It was the good fortune of Father Juan de Torres and Father Gabriel Sanchez to instruct this people, for they were the first preachers of Jesus Christ in Bohol.They entered the island with much confidence and consolation, on learning that its people, like those in the neighboring island of Sebu, did not practice polygamy—an affliction which to the fathers in Ibabao and Leite was a source of great sorrow, since they found in this evil custom a serious impediment to the conversion of many who were not otherwise hindered from receiving holy baptism.Not only were the Boholans free from this, but none of their immoral practices (for they had others) could hinder their conversion; for all at once they abandoned all of these, together with their idolatry.Those fathers wrote to us concerning two in particular, of which—although they are not peculiar to the people of that island, but are general among all the others—I desire to give an account for the better understanding and greater clearness of this narrative; one relates to their dead, and their mode of shrouding and burying them; the other, to their feasts, festivals, and drunken revels.I shall speak of the general practices in both, beginning with the first.

The manner which the Filipinas had of shrouding and burying their dead.Chapter XXXIII.

The first and last concern of the Filipinos in cases of sickness was, as we have stated, to offer some sacrifice to their anitos, or divatas, which were their gods. These sacrifices were offered, as we have said, with dancing to the sound of a bell; and it would happen, as I have sometimes heard, that in the most furious part of the dance and the bell-ringing, when the catolona or bailana was exerting most force, all at once she stopped at the death of the sick person. After the death there followed new music, the dirges and lamentations, which were also sung, accompanied by weeping, not only by the mourners but by others—the former on account of their sorrow and grief; the latter for their wages and profit, for they were hired for this purpose, as is and has been the custom among other nations of greater reputation. To the sound of this sad music they washed the body of the dead person, perfuming it with the gum of the storax-tree and other aromatics which they are wont to use, and clothing it in the best garments which the dead man possessed; then, after having kept and mourned over it for three days, they buried it. Others anointed the body with aromatic balsams which prevent corruption, especially with the juice of a sort of ivy which grows there abundantly, and is truly a very valuable drug, which they call buyo[92] It is very pungent, and for the living is a notable stimulant, also strengthening the teeth, hardening the gums, and sweetening the breath.Consequently both Spaniards and Indians make much use of it, and always carry it in their mouth, as they use the coca in Piru.With the juice of this plant, then, they anointed the dead body, and so injected it through the mouth that it penetrated the whole body.Thus prepared, many bodies have been found uncorrupted after a lapse of many years; but they did not place the corpses in the earth, but in their dwellings, enclosed in coffins of the hardest wood, incorruptible, and with the cover so fitted that it was impossible for the air to enter.Moreover, they placed gold in the mouths of the corpses, and laid with them many articles of value; and thus they buried them, under the house, richly adorned, and with the corpse another chest, containing garments.Besides this, they usually were careful to carry to the burial various viands, which they left there for the dead person.In former times, they would not let them depart to the other world alone, but gave male and female slaves to accompany the dead.These slaves, having first eaten a hearty meal, were then immediately killed, that they might go with the dead man.It once happened that they buried with a chief a vessel manned by many rowers, who were to serve him in his voyages in the other world.The usual place of burial was the dead man's own house, at least in the lower part—where a great pit was dug, in which the coffin was placed.A small railing was constructed about the pit, and, leaving it open, they placed inside the food which they brought.Others buried their bodies in the open field, and for several days burned fires beneath their houses and set guards, so that the dead man might not return and carry away with him those whom he had left.