Volume 12 — RELATION OF THE FILIPINAS ISLANDS AND OF WHAT HAS THERE BEEN ACCOMPLISHED (continued 3)

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

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

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

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

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

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

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

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

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

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

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

After the burial the mourning ceased, but not the feasting and intoxication, which lasted more or less time according to the rank of the deceased. The widow or widower, and the orphans and other relatives who felt most keenly their grief, expressed their sorrow by fasting, abstaining from meat, fish, and other viands—eating during this period only vegetables, and those in very small quantities. Among the Tagalos the color for mourning is black, and among the Bissayans white. The latter also tear out their hair and eyebrows, which makes them ugly indeed. Upon the death of a chief, silence must be observed in the village during the period of mourning, until the interdict was raised—a longer or shorter time, according to his rank; and during that time no sound of a blow or other noise might be heard in any house under penalty of some misfortune. In order to secure this quiet, the villages on the coast placed a sign on the banks of the river, giving notice that no one might travel on that stream, or enter or leave it, under penalty of death—which they forcibly inflicted, with the utmost cruelty, upon whomsoever should break this silence. Those who died in war were extolled in their dirges, and in the obsequies which were celebrated the sacrifices made to or for them lasted for a long time, accompanied by much feasting and intoxication. If the deceased had met death by violence, whether in war or in peace, by treachery, or in some other way, the mourning habits were not removed, or the interdict lifted, until the sons, brothers, or relatives had killed many others—not only of the enemies and murderers, but also other persons, strangers, whoever they might be, who were not their friends. As robbers and pirates, they scoured the land and sea, going to hunt man and killing all whom they could, until they had satiated their fury. When this was done, they made a great feast for invited guests, raised the interdict, and, in due time, abandoned their mourning.

In all these practices may be clearly seen traces of the paganism and of those ancient rites and usages so magnified and recorded by noted writers, by which many other nations more civilized—and, perchance, some more barbarous than this one—made themselves famous and deserving of mention. Certainly balsams, and the perfumes, not only of ointments and fragrant spices, but of herbs and odoriferous flowers, are all known to have been in most ancient use among the Greeks and Romans, and in the Hebrew commonwealth—derived, perhaps, from intercourse with pagan peoples, as we read of it in the grave and burial of King Asa. [93] The bathing of the dead and of those who touched them is also found in Holy Writ; and in accounts of the commonwealths of the Egyptians and Persians, and is practiced at the present day, among many nations; also the custom of placing food in their sepulchres, which is rebuked by St. Augustine. [94]

Who does not know that the men and women hired as mourners are the mourners and singers whom the sacred authors so repeatedly mention? and that, even before the commonwealth of the Hebrews was established by God our Lord, the holy Job called upon those who were ready to fulfil this office and to raise their voices in wailing and lamentation for anyone who would hire them, to lament the day of his birth as if it had been the day of his death? [95] This practice extended later to an infinite number of nations, especially to the Canaanites, who formed their troop of singers and musicians, and, with much skill and effect, mourned the deceased, as they did at Sifara—the mother beginning to intone a chant, which was then taken up by those most learned and skilled in that office." [96]

The preservation of bodies, as far as possible, from corruption is a common practice among all those nations who desired and attempted to perpetuate the memory of their dead by burning the bodies and preserving their ashes; by erecting sumptuous mausoleums or pyramids (in their estimation, eternal); or by engraving in bronze or hard stone the names and deeds of their dead.

Burial in the house of the deceased was a custom of the Ethiopians; and burial at their gates, of the Persians. The adornment of the corpse with jewels and rich garments was practiced by the Hebrews, Persians, and Indians, and, before their time, by all the eastern Arabs of the age and country of holy Job; they filled their houses (which were rather their sepulchres than their abodes) with treasures of gold and silver." [97] The custom of placing in the mouth of the corpse gold or other means for the purchase of necessities and, in particular, of a safe passage, is much ridiculed by Lucian, in those ancients of theirs negotiating for the boat and ferry of Charon; and indeed it served no other end than to excite the covetousness of those who, to profit by the gold, opened the sepulchres and disinterred the dead—as Hyrcanus and Herod desecrated the grave of David, and the Ternates did in Bohol, as we shall later see." [98]

As for the banquets, they were precisely those which occurred at the ancient festivals and funeral feasts practiced by all countries and nations, sacred and profane. [99]

The observance of silence seems to be what not only the profane writers meant by summoning mortals to the shades and darkness, mute and silent; but what the sacred writers intended in calling death and dead men mute.

In the sacred tongue they called the sepulchre itself "silence," [100] or "the place of silence"—on account both of the dumbness of the deceased, who was no longer able to have intercourse with the living, and of the silence and wonder in which the living remained, their grief for the dead, and the solitude in which they sat, depriving them of voice and speech; even more effectual for this was the consideration of the wretchedness, insignificance, and transientness of their own species, which they saw in their neighbor, friend or relative, when in so evil a plight, a threat and warning to them of a like fate. [101] In short, since all these usages arose, partly from some confused perception or conjecture of the natural reason, partly (and more probably) from the blindness and madness into which the devil plunged them, those islanders practiced rites and customs similar to those of former times and nations, for they too were men, subject to the same deception. Truly in this, as in a thousand other things, is verified that grave saying and query of the Wise Man: "What is it that is now happening?" and he answers himself, saying, "That which happened in the past." Again he asks himself: "What were the customs of our ancestors?" and again he replies, "Those which will be, and which those who are yet unborn will practice." [102] The same I would say of the following.

Of feasting and intoxication among the Filipinos. Chapter XXXIV.

The time for their feasts, wherein they ate and drank to excess (and they drank, too, much more than they ate), was, as we have said, upon occasions of illness, death, and mourning. Such was also their custom at betrothals, weddings, and sacrifices, and with guests and visitors. Upon all these occasions there was not a door closed against anyone who might desire to go to drink with them—for they designate a feast by the term "drinking," not "eating." In the feasts which they held upon occasions of sacrifice, they were wont to place at one side of the table a plate, upon which he who chose would throw, by way of religious ceremony, some mouthful of food, which he refrained from eating out of respect to the anito. They eat, sitting in a low position; and their tables are small, low, and round or square in shape, without covering or napkins, the plates containing the victuals being placed on the table itself. They eat in groups of sufficient number to surround the table; and it may happen that a house is filled from one end to another with tables, and guests drinking. The food is placed all together upon various plates, and they have no hesitation in putting the hands of all into the same dish, or in drinking out of the same vessel. They eat but little, drink often, and spend much time in the feast. When they are satiated with food and intoxicated with the drink, they remove the tables and clear the house; and, if the feast is not one of mourning, they sing, play musical instruments, dance, and in this way, spend days and nights, with great uproar and shouting—until finally they fall, exhausted and drowsy. But they are never seen to become, in their intoxication, so frenzied or crazed that they commit excesses; on the contrary, they preserve, in the main, their ordinary conduct, and even under the influence of wine, act with as much respect and prudence as before, although they are naturally more lively and talkative, and utter witty remarks. It is proverbial among us that none of them, upon leaving the feast late at night in a state of intoxication, fails to reach his home. Moreover, if they have occasion to buy or sell anything, they not only make no mistake in the bargaining, but if it be necessary to weigh the gold or silver for the price (which is the common usage among those nations, each person carrying for that purpose a small pair of scales in his wallet), they do it with such accuracy that the hand never trembles, nor is there any error in the weight.

Of the labors of Father Juan de Torres and Father Gabriel Sanchez in the island of Bohol. Chapter XXXV.

All these evils and excesses were abandoned when our fathers entered that island, for after their arrival there God our Lord brought it about that the wonted songs and noises were no longer heard, the natives abstaining from them in order not to displease the fathers. The greatest difficulty which one encounters among those peoples is to teach the prayers to the adults, who are naturally lazy and negligent; and to the old men, who are hindered by their age. The plan and method which is followed in this matter is, not to constrain them too much. In this regard the Boholans acted with such liberality that our fathers, upon arriving at some villages, found the old men learning, of their own free will, the prayers from their children. When asked if they wished to become Christians, they answered that they were already preparing themselves, and that after they had learned what was needful, they would receive holy baptism. So well were they inclined toward the good. They have excellent dispositions; and whenever any good habit or civilized custom is taught to them, they do not fail to practice it—which is no small pleasure and comfort for those who teach them. In the church they conduct themselves devoutly and reverently, kneeling on both knees with hands clasped across their breasts. They attend baptismal services, at the conclusion of which they embrace the newly-baptized and, kneeling, recite with these a "Salve," as a token of thanksgiving. A pestilence, attended by pains in the stomach and head, had attacked this people, and was so fatal that entire villages of the island were being depopulated. But our Christians, in the ardor of their faith, took holy water as a medicine and were healed, so that not one of them died. An instance of this occurred, which I shall relate. An infidel woman was reduced by this sickness to such a pass that they did not expect her to live throughout the night. They summoned the father, and representing to him the woman's danger, besought him urgently to baptize her at once. The father did not think that such haste was necessary, or, at least, that the sick woman was entirely prepared for holy baptism, and so contented himself with repeating to her some of the catechism appropriate to the occasion, to wait until morning came. As a further kindness, in order to cure her body, he asked her if she believed that the holy water, by virtue of Almighty God, our Creator, could heal the sick. Upon her answering "Yes," he gave her some to drink, and with that left her. In the morning they came to tell him that she whom they had regarded as half dead was already healed. A little girl had been reduced by the same disease to the last extremity, and they were already bewailing her as dead; the father hastened to the spot and grieving lest she should die without the sacraments, asked for holy water, that he might give her a possible remedy for body as well as soul. Seeing that the child was unable to drink it, he asked those who were present if they believed that God our Lord, and not their idols, could by means of that water give health to the sick one, and all answered "Yes." The water was then applied to that part where they said the child felt the greatest pain; and, consoling her parents with good hopes, he left her; and within a few hours they sent to tell him that the child was well. Accordingly, they use this holy medicine frequently in all their sicknesses, and it has become a general practice throughout all these islands. I have often seen an Indian woman approach the basin of holy water with her babe in arms, and taking some in her hands, give it to the little one to drink, so ordinary and universal is this devotion.

In Bohol, within only eight months, they gained the village of Baclayun with its hamlets (which was the first station that our Society maintained in that island), besides the villages of Lobo (which is a river of much volume), where more than three thousand souls were instructed and catechized, as well as many in the villages of two other islands adjacent to Bohol. In all those places were baptized a large number of those best prepared and able to receive the sacrament, among them the good old Catunao (whom we mentioned above) with his wife. Between the two, they surely had lived two hundred and thirty years, and the woman was younger than he, Our Lord did not see fit to take him away until He had repaid him for his good services in having been the guide who introduced Christian people into the Filipinas. He was always seated, for he could no longer walk. So satisfied was he at being baptized that during the remainder of his life (which was little more than a year) he was continually repeating, with much delight, "Jesus, Mary."

Of the Island of Mindanao. Chapter XXXVI.

Mindanao is closer to the equinoctial line than the islands of Ibabao, Leite, Sebu, and Bohol, and is larger than almost all those four together. I shall say no more of its richness and fertility than that it is not inferior to the most fertile of all of them. Besides that, it is this island only that abounds in civet and cinnamon. The cinnamon grows among the mountains, and the civet is obtained in large quantities from the many civet-cats which only this island breeds. The natives in nearly all of the island are friendly; but in the southern part along the river of Mindanao (which they call, and is, another Nile in its grandeur and breadth), the people, with those of some adjoining districts, are rebellious and turbulent, and are enticed by the Ternatans, who have introduced there the doctrine of Mahoma. As a result, both of those peoples are enemies, not only to us, but to our friends in the same island. An incident occurred there which I shall not fail to relate, to show the valor of those islanders. While the Spaniards had their camps and garrisons stationed on this river, together with some vessels anchored in the water, there was celebrated the marriage of a friendly chief with the daughter, or the sister, of another chief who dwelt farther up the river; and the commander of that camp, as a token of friendship, undertook to honor this event by despatching two galliots up the stream to convey the bride. The Mahometan enemy, Silongan, who dwelt in the district through which they must pass, upon learning that our people had gone by, and when they were to return, made no attempt to hinder their passage with the bride, although they were actually at open war with us; but he went unprotected to the bank of the river with dignified pace and sober garb, carrying a fan, and gazing with much interest on the galliots and their passengers. Recognizing him, our soldiers in the arrogance of youth, and in hatred to the enemy, applied their matches, and fired a few shots. The bullets, which were generously aimed at his feet, did not touch him, although they fell near by; nor did they cause in him any more agitation or anger than if the matter were some jest which he disregarded. This was the courage of an enemy—one of the dwellers in the southern part of the island; I will relate an instance of valor in a friendly native, an inhabitant of the northern region of Mindanao. A man went out from Botuan to fish upon the sea, embarking with his wife and children in two separate boats. On returning to land when the fishing was over, the man with his boat was somewhat farther from the shore; and the wife, with their children in her boat, made more haste to reach the land, on account of some vessels of Ternatans, which were coasting from point to point—their enemies and ours, as I have said. These invaders, seeing their prey alone and defenseless, were not willing to lose it; accordingly, some of them went in a little skiff, and seized the woman and the children, carrying them away captive. The poor wretch who had been thus despoiled, reached the shore some distance behind them; and seeing that he could not overtake them, began to shout to them, standing on the beach, and was able to utter such insults to the robber—calling him a coward, who laid his hands on women and children alone—that he compelled the other to take up the challenge. He added, that if he himself should be overcome, his wife and children would not be unjustly plundered from him, but fairly won as spoils by dint of a valiant arm. The Ternatan (who was no less spirited than valiant) came to land, at this provocation, with the woman and the children. Having placed the latter at one side, they furiously began their combat; but as the native of Botuan was not only courageous, but fought with justice on his side, that circumstance so aided him that, after some attempts, he killed his adversary with two spear-thrusts, and departed in contentment with his wife and children, whom he had gained anew.

The southern part of the island fell to the lot of Father Valerio de Ledesma and Father Manuel Martinez, who went there early in November of the year fifteen hundred and ninety-six. There not only did the demons, upon their arrival, offer them visible opposition, trying to affright and terrify them at night with horrible sights and sounds—such as they are wont to display when God our Lord permits them—but they found the inhabitants by no means tractable, on account of their fierce and violent natures. But this was a sort of test to which our Lord subjected them in order that He might soon console them by the conversion of many chiefs—especially that of one whom they had least expected to yield on account of his fierce and warlike character and the terror which he inspired throughout the region. This conversion was most edifying, and occurred in the following manner. On a certain Sunday the fathers invited the people to come to the church on the following Sunday, enjoining them not to fail to be present; they heeded this injunction faithfully, repairing to the church in great numbers. There they formed a class of all the children, and under the guidance of one of the fathers, who bore a cross, they marched in good order to a spot where were explained to them some of the mysteries of our holy faith; thence they returned to the church, where, before an assemblage of all the people, Father Manuel Martinez preached a sermon. Our Lord inspired his words with such force that he subdued their hearts, so hard and obstinate; and in the very middle of the sermon Elian (for such was his name) fell upon his knees, and eagerly and strenuously sought baptism. This sight greatly affected many Spaniards who were present, as well as the Indians who beheld this great change in their chief (whom they greatly respected), and they were all moved to tears. This emotion was increased by the action of the superior, Father Valerio de Ledesma, who, having remained among the others to hear the sermon, arose, while the audience were overcome by such emotion and wonder, drew forth a crucifix, and, holding it in his hands, showed the great obligations which we are under to that Lord who gave up his life for our deliverance. By this means he enkindled even more the fire, and aroused the force of heroic determination for right in Elian, who at last approached the holy crucifix and kissed its feet with profound reverence; and after him Osol and others performed the same pious act. Thereupon Elian, desirous that he might not lose time in a matter which so deeply concerned him, publicly announced that anyone whom he owed, or to whom he might be under any obligation, might come to him and be paid therefor. He divorced all but one of his wives, and returning to each one the gold that was due for her dowry, sent them all back to their homes. He himself remained in our house to learn the prayers and catechism, in order to receive baptism sooner. This conversion was a great help to the others, who followed his example, saying: "If the father of us all is becoming a Christian, what else is left for us to do?" A few days after that, our fathers, having found this method and plan of converting these peoples successful, gained another chief, from a different district, by practically the same measures. The conversion of this chief, and the condition of the Christian community there, are told by Father Valerio de Ledesma in a clause of one of his letters, thus: "Thanks to God, all the river is now seeking baptism, and one may hear nothing else but the chanting of the doctrine throughout the village and in the houses, whether the people labor, or row, or walk about. I have visited all the houses, without exception, and have so allotted the children who know the doctrine that while working they may sing it and teach it to the others. As there are not enough boys for every nouse, I have made arrangements that those who live in neighboring houses should assemble in the chief of these, and respond to the boy who sings. In those houses of prominent persons the singing does not cease, day or night. All this our Lord has accomplished, by subduing their headmen—especially Silongan, who by his many wives (six in number), and the large buguei (that is, the dowry) which he had given them, was held back as if by fetters: and yet he freed himself from his bonds, by divorcing the five wives, and keeping only his first one. Then, after a sermon by Father Manuel Martinez, he fell upon his knees in public, and sought baptism; thereupon I embraced him and drew forth a crucifix, which he adored. I encouraged him to persevere, and those who were looking on to imitate him; and at that it seemed as if all were conquered. On that day arrived a rich cargo of silk and gold; we baptized a son of his, and he himself will receive the sacrament when he shall learn the doctrine." Here the letter ends.

In the month of April of the same year, Father Juan del Campo, with the brother Gaspar Gomez, had gone to the northern part of the island to the great river of Mindanao, accompanying Captain Estevan Rodriguez de Figueroa, governor of that island, who went with a well-equipped fleet to pacify the rebels and expel the cursed sect of Mahoma. The brother was soon obliged to return, for the purpose of conveying to Manila the body of the governor, who unfortunately died on the same day when he reached Mindanao. Father Juan del Campo was left alone with the army, enduring many hardships with the soldiers, and accomplishing good results among them, as well as among the friendly Indians, about which he wrote a copious narrative. While so engaged death found him, and carried him away—as I believe, when he was certain of enjoying life—three months and a half after his arrival at Mindanao. Although he died alone and without the sacraments, as there was no one to administer them, he met death with great edification, leaving in that camp a sweet odor of sanctity, and the title of a true servant of God. He was a native of Sevilla, thirty-three years of age and had spent eight years in the religious life; he was overflowing with fervor, and so zealous for the good of souls that all—whether Indians, Negroes, Spaniards, Chinese, or other peoples—ever found him disposed to consider himself their debtor, and to succor them with the utmost willingness and alacrity, for which reason he was burdened with many toils and painful nights. He never lay down for the purpose of slumber, but only when sleep seized him unawares in the midst of his occupations. He possessed the gift of languages, by which I mean that he learned many with great facility. He also had the gift of ministering to various peoples and those of different classes at the same time, thoroughly satisfying them all. At times he delivered three discourses or sermons to the Spaniards in one day, because the occasion demanded it. At the same time he did not neglect the Indians with all their variety of tribes and tongues. It was a providence of our Lord that he remained alive after the decease of the governor; for with his good judgment and kindly disposition he not only consoled and animated the army, but was of great service to them, and gave them wise advice, in matters of importance which required careful management. He scourged himself every morning when he arose for prayer, and almost always wore a hair-cloth shirt. He never ate supper, that he might be better prepared for his prolonged vigils, study, and prayers. In fine, he employed so well the short time that he spent in the religious life that I am sure that it was equivalent to a service of many years. He lectured on rhetoric in our college of Avila and was able to give instruction in theology. He fulfilled this office most satisfactorily and profitably to his students, for his intellect and erudition were very profound. On holidays and feast-days he rested by going from village to village, preaching each day two, three, or four sermons. His manner of treating persons was very gracious, and consequently he aroused all Avila to fervor, ecclesiastics as well as laymen. All regarded him as their apostle and teacher, and so treated him, whether present or absent. Leaving that employment, he went forth to the Filipinas, where he arrived, as we have said, in June of the year one thousand five hundred and ninety-five. During the voyage he was not idle, but rather kindled the fervor of all on the ship with discourses and sermons, as I was told in his praise by the commander of the fleet, and by the father commissary of the Holy Office in the province of Pintados, the associate of the right reverend bishop of Sebu. I conducted him to Leite where I left him with Father Cosme de Flores as foundation-stones of Christianity in that region, where they accomplished the fruitful results that I have described. In Mindanao his greatest affliction was to find himself alone, foreseeing, from his great labors and little strength, that he had not long to live, and knowing that at his death he had no one who might aid and console him. He thus expressed himself a very few days before he died, to a soldier to whom he had just administered extreme unction: "Render thanks to God that you have had some one to administer to you at this hour the holy sacraments; unhappy wretch am I, who have no one to do as much for me." But God our Lord, who is a faithful friend, supplied this want, according him a glorious death, with abundant consolation from heaven. A few of his pious and devout followers received his body, burying it in the very chapel where he celebrated mass—without funeral rites, but with grief and tears, and concern that his bones should be preserved until borne to a more worthy resting place. This was done as soon as his death was made known; his remains were carried to Sebu, and laid in our church, and solemn obsequies were celebrated. It fell to me to make this journey, accompanied by Father Juan de Sanlucar, who went as superior. The latter seeing that there was but little inclination among those Indians for conversion as long as the Mahometan rebels remained unsubdued, and that we were being occupied, not with them, but with the soldiers of the camp, ministering to them as curas (the office of a secular priest rather than ours), although he continued these labors for almost a year (for I had returned immediately with the remains), was finally obliged to retire from the field. The camp was also withdrawn, and their fort there was dismantled.

(To be concluded.)