Note 48 — Chapter IX

[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48 which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed some indications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protection and hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49 this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts toward them. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle, carajays,50 salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. This road is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition in which they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51