Volume 12 — RELATION OF THE FILIPINAS ISLANDS AND OF WHAT HAS THERE BEEN ACCOMPLISHED (continued 2)

This was indeed a valuable reenforcement; 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 Espana. Only the language of the Negrillos is very different from the rest, as, in Espana, 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.

Pinagpala naman 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

ngayon 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 manga babai nga tanan, fortunate thou among women all;

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

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

igampo mo cami nga 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 onia 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. sal. lib. 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, pinas, [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 Espana 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 Miserere. This 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 Marinas, 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 Babailan. They 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 Sedeno 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 role 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 Sedeno 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 Penalosa, alcalde-mayor of the city—a son of Don Goncalo 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 Goncalo 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 Marinas, 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 Espana. 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 Lorenco 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 Espana), 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 reenforcement 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 Sedeno, 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.