instruct the dwellers in and about Dulac. Father Alonso de Humanes was
sent to Sebu, by Father Antonio Sedeño, as superior of our Society in
the island of Leite; and arriving at Carigara (which is the first of
the missions), he left there as superior his companion, Father Mateo
Sanchez, and taking with him Father Juan del Campo, who had been
superior in Carigara, proceeded with him to Dulac. Father Alonso
de Humanes held Father Juan del Campo in the highest estimation
as a spiritual and eloquent man, fervent, learned, and talented,
and very sagacious in practical affairs; for these reasons he laid
hold of him for greater help and companionship. He remained with him,
however, only for a short time; for they soon sent him to Mindanao,
as we shall later see. In the time that they spent together, they
erected the first church in Dulac; established a school for children,
many of whom they baptized; and formed a long list of catechumens,
whom they prepared and baptized, with great solemnity and rejoicing,
to the increase of reverence for this holy sacrament. Besides this,
Father Juan del Campo, traveling throughout that district, gained the
good-will of all those villages and marvelously influenced them to
receive our holy faith. They went forth from his hands such model
Christians that those who before baptism were fierce, rude, and
intractable, you would see today, after baptism, tractable, gentle,
pliant, and loving; they are now wholly freed from error, and feel a
horror of their idols and former vices, and extreme love and affection
for Jesus Christ our Lord, and for His mysteries. Children so small
that they could hardly yet speak, gave such a good account of the
Christian doctrine that they seemed to have been born instructed. Those
who two days before had not known or heard of Him now repeated with
pleasure and gentleness, "May Jesus Christ be praised;" and, indeed,
it all seemed to be His work, and wrought through His instrumentality.
What took place in Carigara in those early days. Chapter XXVI.
As we have already said, the post at Carigara was the first where
the Society began the mission villages of this province; and it was
there that we said the first mass, and celebrated the first feast
with great solemnity in honor of the holy cross. There, too, occurred
the first baptism, when with my own hands (although unworthy); as
a beginning to this new Christian community, I baptized a goodly
number of children already capable of reason. At all the services
of this feast there was a great concourse from the whole district
who solemnized it, beginning the night before, with mirth, rejoicing,
and games. Afterward, Father Juan del Campo and Father Cosme de Flores
began to instruct some of the older persons in the Christian faith. At
that time, and through that exercise, those two fathers learned the
language of the natives in a very short time--especially Father Cosme,
who spoke it with masterly skill. Father Juan del Campo departed from
Dulac, and leaving in his stead, Father Mateo, both pursued their task
of winning souls for Jesus Christ, His Divine Majesty so attracting
the people that soon in Carigara a very flourishing Christian church
began to appear. Although there are many notable things which might
be related about it, I shall refer only to two baptisms which seemed,
to us who were there, worthy of consideration.
The first was that of a child of five years, who filled with the
fervor of heaven came to us from his village for the sole purpose of
asking baptism. His infidel mother and stepfather, upon learning this,
at the instigation of the Devil (who unwillingly relinquished that
booty) came after him with an infernal fury, to carry him back with
them--by force, if necessary. But as they could not do this, out of
respect to the fathers, they tried to impede him through others--their
relatives, friends and acquaintances; and, adding persuasion to threats
(and, for a child so tender in years, but little effort sufficed),
they used all their energies to divert and dissuade him from his
holy purpose. But God our Lord, who gave him a man's strength--and,
in giving it to him, made him all the stronger by adding a gentle
force to his own tender will, caused him to persevere with such
constancy that he finally overcame these influences, saying that
he desired to be a son of God, since those who were not Christians
were slaves of the Devil. He offered other arguments, so ingenious
that they compelled those who were present to defend and aid him; and
earnestly reproving those who unreasonably opposed him, he constrained
them to leave him in peace. Thus he departed with his request granted,
and with holy baptism, with a satisfaction that words cannot express,
and greater than might be expected from a much older person and a more
developed reason. Again, a woman of rank had refused and fled from
baptism against the influences of God and our own persuasions--solely
concerned with the indissolubility of matrimony taught by our holy
law; for she maintained that it was hard that she could not abandon
a husband who displeased her, as was the custom among them. Finally
one of her brothers, who was seeking holy baptism, persuaded her to
accompany him, and so she did; but, when on the point of receiving
the sacrament, she withdrew without it, although her brother was
baptized. This weakness was a source to her of great confusion and
remorse, and consequently of renewed energy and effort (as it was
with the pope St. Marcellinus [87]); for on the following day she
returned to the church pierced with remorse for the wrong that she
had done, confessing herself to be foolish and lacking in sense,
and admitting that her withdrawal had been caused by silly fear. She
told the father that she was deeply grieved at what she had done, and
besought him, that, since now she had returned meek and submissive
to all the mandates of the holy gospel law, she might be granted
holy baptism--which she ardently desired, knowing that without
being a Christian she could not be saved. Finally, after giving
us satisfactory pledges as to her desire and perseverance, she was
accorded holy baptism, which she received with great devotion and joy.
What took place in Paloc and its coast. Chapter XXVII.
Until September or October of the year fifteen hundred and ninety-six,
when Father Christoval Ximenez went to reside in Paloc--where he
learned the language well, and gathered much fruit, as we shall later
see--that village possessed not one permanent priest; only Father
Mateo Sanchez, accompanied by a brother, rendered them timely aid in
some journeys which he made from Carigara. This station lies between
Carigara and Dulac, on the banks of a beautiful river, and is distant
from the sea about a half a league inland. It is surrounded by many
villages, having a large population; and all those natives are very
good people. Here I received a most cordial welcome when I visited
those stations, the year before, with Father Antonio Pereira; the
people entertained me by their friendly conversation were delighted
in hearing the things of God, and asked me many intelligent questions
about them. But there must have been some ministers of the Devil among
them, who (as they lose through our holy faith their prestige and
vile gains) had perverted this people, as I believe, in such a way
that the next time Ours visited them they were not only churlishly
received, but there was hardly one person to greet them, to speak
either good or evil. For they found that the people had fled inland,
and the few who remained in their houses looked upon the fathers with
such coldness and aversion that they were compelled to turn their eyes
toward God, and await from His divine hand consolation for being thus
afflicted and deserted. This His divine clemency soon accorded them,
changing the aspect of affairs, and causing us to know that only
His power can conquer hearts; and He so subdued theirs that the very
persons who had fled desired us again, in a few days, and complained
that we visited them but seldom. When our fathers did repair to them,
they would not let them depart at once, maintaining that they did not
tarry long enough. Some of them sought with great earnestness and
fervor holy baptism, and the Christians adopted the Christian mode
of life with love, ardor, and satisfaction. Accordingly, they could
be seen at prayer, both morning and evening, repeating the sermons,
and chanting the doctrine in their houses and fields and boats (when
they are traveling in these, they carry a little bell to ring for the
Ave Marias). They were very careful in attending church, and devout
in confessing, especially during that first Lent; and showed great
fervor in disciplining themselves, particularly during Holy Week;
in the procession on that occasion there were many who scourged
themselves until the blood came, and still others accompanied them,
bearing four hundred lights, all preserving great silence and order. It
was learned in many individual cases, that God our Lord chose very
opportunely to influence them through various means to receive His
holy faith, and afterward to confirm them in it, by marvelous and
supernatural visions, of things both good and bad, and causing both
joy and terror--miraculously healing, for example, many who lay at
the point of death, and bestowing special inward inspirations. One of
these Christians passed in front of a house where a minister of the
Devil was offering to the demon his abominable sacrifice; and this
very demon told him to prevent that Christian from entering; "for,"
he said, "I am afraid of those Christians." How could those who heard
this refrain from following that powerful God, when they saw that he
whom they considered as such feared not only Him, but also, on account
of their being Christians, those who formerly feared and worshiped
him? A sick woman, in an exhausted condition, offered herself to God,
in her desire for health, and leaving her bed was carried near some
images. God our Lord cooperated with her faith in such a way that
soon she was healed; and she made it public that the holy images
had cured her. In a village near that one, there was a sick woman,
very aged, who was so obstinate in her infidelity that she would
not be softened by the persuasions of the father who visited her. A
child who accompanied him took her hand, and described to her in vivid
language the torments of hell, and so impressed her that she asked him:
"Dost thou know this?" The child responded: "Yes, for God has said it,
and so I believe it." With this he subdued her, and prepared her so
that, after she better understood the catechism, she could receive
after it holy baptism, and, at the same time, health of body and soul.
Of the Residence of Alangalang. Chapter XXVIII.
This station lies in the interior of the island of Leite, five leguas
distant from Carigara. Its district is well inhabited, and has the
advantage of a good soil. Its distance, however, was so great that it
could not well be visited from Carigara, especially considering the
number of its population. On this account, and as, in the allotment
of the fourteen [new laborers], only one was assigned to Carigara
(namely, Father Francisco de Enzinas), the latter was obliged to
remain there in company with Father Mateo Sanchez; and Father Cosme
de Flores had to go to establish the Christian faith in Alangalang,
on account of his knowledge of the language, and the esteem and
affection in which he was held by the Indians. The first care of
this blessed father was to bring together, with great gentleness and
kindness, the inhabitants of all those villages, especially those
who were most remote and could be less easily assisted to reaching
that station--so that a large colony might be formed there, as was
done. He was establishing his church, his house, and his school among
them, and beginning a Christian community, when it pleased our Lord
to take him unto Himself, leaving his Indians orphans, disconsolate,
and alone. Thus they remained for several months, for there was at
the time no one who could supply their need except a brother who had
accompanied the father; and he consoled them by teaching them--but
without administering the sacraments, as he was a lay-brother. The
fathers at Carigara could not help them, being prevented by their
own occupations.
Of the entrance into Ogmuc. Chapter XXIX.
The station of Ogmuc lies on the shore of the sea, in the southern
part of the island of Leite, on the coast almost directly opposite to
Carigara, which is in the northern part. It has in the same island
a very good vicinity, as well as three smaller islands adjacent,
which they call Polo. All those people are friendly and docile and
received Ours with much affection and pleasure. This post was assigned
to Father Alonso Rodriguez with another companion; and it seems that
the gentleness and kindness of this father had its influence upon the
Indians even before they saw him as also later when they met and knew
him. Their governor and other persons came out to sea to receive him,
with much joy; and the chief, without delay, made arrangements on the
spot for his conversion, and wrote out the prayers, that he might learn
them. The rest followed his example, and not only in this matter, but
in at once offering all their children, with whom the father formed a
very promising school. Some of the youngest children were exceedingly
bright; and it was indeed a marvel to see the mass served, with grace
and address, by a child who was scarce able to move the missal. Many of
these children also helped us greatly in catechizing and instructing
their elders and in preparing them, and even urging them, to receive
holy baptism. This was done by a little child of only four years,
who seeing his father somewhat lukewarm in this respect, urged and
incited him with such energy that he aroused the father, and caused
him to entreat us urgently for baptism. They not only fulfilled this
office with their parents but even interceded with us in their behalf,
urging that we should not delay granting this favor. An incident befell
one of these children which in its very childishness gave token of the
esteem with which our holy gospel faith takes root in these tender
little hearts. He found himself among some heathens who were eating
meat on a Friday, and, without thought of wrong, began to eat with
them. Upon taking the first mouthful he was reminded of the day; and,
spitting it out, descended from the house and came in haste to Ours
in great sorrow at having committed a sin. Our fathers reassured him
and sent him away consoled; and were themselves greatly edified and
pleased at such a specimen of Christian faith, although so young and
so recently planted. Nearly all of those people were converted to
Christianity without much difficulty; but there was one man who was
much troubled on account of having three wives--all, like himself of
high rank. Although the thought of renouncing two of them was painful
to him, his greatest consideration was the dowry which he must thus
lose. The good father saw his predicament, and was greatly concerned
lest this man, for at slight temporal interest, might lose eternal
gain. Inspired by God our Lord, he formed a plan, and went to talk with
the woman who was most beloved by the man, hoping to persuade her to
receive baptism. Much persuasion, however, was not necessary; for she
herself desired it, and expressed herself to that effect--adding that,
even though it should displease her husband, she would begin the task;
and that, instead of returning to his house, she would go directly
to that of a Christian woman, who should instruct and prepare her
for baptism. These sentiments she expressed privately not only to
the father, but even to her husband, before many other persons. As
she said, so she acted; and her solemn baptism was celebrated with
many feasts, dances, and rejoicings. The husband seeing this, put
away the other two wives, giving them the amounts of their dowry;
and, freed from this obstacle, received baptism and was married in
Christian fashion. On the feast-day of the glorious resurrection of
Christ our Lord, we celebrated the baptism of this man and eleven other
chiefs, who were also baptized amid great festivities and rejoicing,
and with the concourse of many people.
I have thus given an account of what took place in the five stations
in that island of Leite. Before we pass on to the rest, it will be
fitting to explain, as far as we can, their usages in marriage and
divorce--as well to make more intelligible what we have already
related as to have a better understanding of a topic which in the
course of our remaining narrative must frequently arise.
Of marriages, dowries, and divorces among the Filipinos. Chapter XXX.
I had lived in the Filipinas for almost ten years before I learned that
there was any man who had married several wives; and I did not know
it until I went to the islands of Ibabao and Leite, for in Manila,
Mindoro, Marinduque, and Panai, I had not observed the practice of
such a custom. I had, however, been once told by a Spaniard that in
a certain part of Mindanao, toward Dapitan, it was the custom for
the Bissayan women (the inhabitants of Mindanao also are Bissayans)
to marry two husbands; the practice of having several wives I had
understood to belong only to the Mahometans who dwell in Mindanao
and Burnei. It is certainly, however, not a general custom in the
Filipinas to marry more than one wife; and even in the districts where
this is done the practice is by no means general. The most common
and general usage is to marry one woman. The Bissayans always try to
procure a wife from their own class, and closely connected with them in
relationship. The Tagalos do not insist so much on this latter point:
they are satisfied if the wife be not of inferior rank. As I have
already stated, in neither race is any other impediment considered than
the first degree of kindred. Uncle and niece marry as readily as do
first cousins; but brother and sister, grandfather and granddaughter,
or father and daughter, can in no case marry. There is a marked
distinction between concubinage and wedlock; because the latter,
besides consent, has its own ceremonies, as we shall later see. For
marriage, moreover, they have distinct formalities of betrothal,
which are accompanied by conventional penalties, most rigorously
executed. Here is an example: Si Apai promises to marry Cai Polosin;
these married persons make an agreement with another married pair,
while the wives are with child, that if the wombs of their respective
wives should bear a male and a female those two children shall be
joined in marriage, under a penalty of ten gold taes. This compact is
solemnized by a feast, where they eat, drink, and become intoxicated;
and he who later is the occasion of breaking the compact must pay the
penalty. This is betrothal. In the marriage there figures a dowry,
and the surrender of the woman, with consent for the present, but
not perpetual. It is not the wife, but the husband, who gives her
the dowry--an amount agreed upon, and fixed in accordance with his
means. This is what some authors [88] relate of various nations,
which were accustomed to purchase women as their wives. In addition
to the dowry the husband is wont to make some presents to the parents
and relatives--more or less, according to his means. While I was in
Tigbauan the chief of the island of Cuyo came to marry his son to
the daughter of Tarabucon, chief of Oton, which is close by the town
of Arebalo and a mission-village under the fathers of St. Augustine
They were married by a minister of high standing in that order, named
Father Pedro de Lara, [89] who was then vicar of that convent. From him
and from another religious of the same house I learned that besides
the dowry (which was very large), and a generous offering sent to
the convent, the husband bestowed, in his grandeur and munificence,
presents upon the parents of the bride, her brothers and relations, and
even upon the numerous slaves. The marriage lasted no longer than did
peace between them; for they are divorced on the slightest occasion. If
the cause of the divorce is unjust, and the man parts from his wife,
he loses the dowry; if it is she who leaves him, she must restore the
dowry to him. But if the man has just cause for divorce, and leaves
her, his dowry must be restored to him; if in such case the wife
leaves him, she retains the dowry. For the husband, the adultery of
his wife is sufficient ground for divorce; for the woman, just cause
for divorce is more limited. In case of divorce, the children are
divided equally between the two, without distinction of sex; thus, if
they are two in number, one falls to the father and one to the mother;
and in a state of slavery the same thing occurs when husband and wife
belong to different masters. If two persons own one slave, the same
division is made; for half belongs to each, and his services belong to
both alike. These same modes of marriage and divorce are in use among
those who marry two or three wives. The man is not obliged to marry
them all in one day; and, even after having one wife for many years,
he may take another, and yet another--indeed, like the Mahometans as
many as he can support. I believe that this evil custom in the islands
of Mindanao and Leite has been derived from that sect; for they are
increasing throughout the world, propagating their cursed doctrine
with as much zeal and concern as we do our holy faith. It had taken
root in Burnei before we took possession of the Filipinas; and from
that island they had come to preach it in Manila, where they had begun
to teach it publicly when our people arrived and tore it up by the
roots. Less than fourteen years ago it was introduced into Mindanao,
on this side of the island, which is no small reason for sorrow and
regret. While the marriage-bond lasts, the husband is, as with us,
the lord of all; or, at least, all the wealth is kept together, and
both parties endeavor to increase it as much as they can--although
they are wont to steal from each other for their own purposes.
Of the island of Ibabao, and how the Society entered it. Chapter XXXI.
It is this island which first gives joy to the vessels which sail
hence for the Filipinas; for it is the first land descried in our
passage westward. A headland on its coast is the celebrated cape of
Espiritu Santo, which we sight on arriving at the islands, and for
which we sought. With this island on the left, and the great island of
Manila on the right, we enter directly the Filipinas Islands, leaving
the islands of the Ladrones three hundred leguas behind. It also forms
with the island of Leite, which lies south of it, a very narrow strait,
through which a few ships have penetrated--especially those which
under stress of weather, and driven back by the force of the storms,
have been compelled to take refuge in the port of Cebu. The island is
large and populous, and all around it are many adjacent islands, also
inhabited. All its people are generally regarded as very peaceable,
and they have made an excellent beginning in receiving the gospel,
the chiefs being most distinguished in this regard--which is a matter
of considerable importance, as they open the way for the others by
their example. The first one of the Society to enter that island for
instruction was Father Francisco de Otaço, who went thither with two
companions. Although in the beginning hardships did not fail them,
through their lack of material resources, they were so well provided
with those that were spiritual that one could well recompense the
other. They arrived on the western side of the island, which is
eastward of the archipelago, at a village called Tinagon, [90] without
any fixed or chosen post, and arrived there very opportunely for their
purpose since at that time a plague, communicated from other districts,
prevailed in that part of the island, causing the death of many
people. Accordingly, they at once set about their task, and labored
diligently, going from house to house, and from one sick person to
another, teaching and baptizing. But the unexpected results lightened
their toil; for the number of those who were thoroughly prepared
for and received baptism was very great, and the number of baptized
persons who died from the disease reached a thousand souls. Besides
the church of this central station which was recently built, six
other churches were erected in that district, not far distant from
it. In each one of them was a school with a goodly number of children,
and a master to instruct them; and the pupils were so devoted to it
that the threat that had most effect on them was to say their teacher
would leave them. Our fathers went through those villages, visiting
the sick and aiding them, as well as they could, with remedies for
both body and soul. In the course of these visitations an incident
occurred which well exhibits the forbearance with which God awaits
our conversion, the ease with which we find Him when we seek Him,
and the patience and perseverance which a minister of the gospel
needs in teaching, convincing, entreating, urging, and waiting for
the conversion of a soul. One of the fathers had been visiting the
sick of a certain village, and was on his way homeward, some distance
away, to partake of a little nourishment and obtain repose, as night
was closing in. Turning his eyes to one side he descried a wretched
house which he did not remember to have visited that day. To satisfy
himself of this he mounted a few steps of the ladder, and looking from
the door into the interior of the house beheld a man stretched upon
the floor. Upon approaching he found him motionless and almost dead,
but with enough consciousness to answer "No" to the father's query
if he desired baptism. The father remained with him a long time,
seeking to convince him. Finally, seeing how little this availed,
and that the hour was late, he concluded to leave him. But grief
at seeing that soul lost, and the secret strength which our Lord
gave him, constrained him to wait, and to persist in urging the sick
man--an action so opportune that the latter at last said "Yes," and
listened to the short instruction which is wont to be given upon such
occasions. Thus, in sorrow for his sins he expired immediately after
baptism, with an "Oh, God!" on his lips, torn from his very heart.
One of the islands adjacent to Ibabao is Maripipi, whose inhabitants
were all baptized in one day in the following fashion. This island
is three leguas distant by sea from Ibabao, for which reason our
fathers could not visit it as often as the people desired. Seeing
this, its inhabitants all resolved to embark in their boats and come
themselves to seek holy baptism. The chiefs disembarked at Tinagon,
and, after them, all their followers with their wives and children,
all of them eagerly seeking the sacrament; but the father told them,
through a chief who acted as spokesman, that they must first learn
the doctrine, and that when they understood it he would baptize
them. The chief's only answer was to recite the doctrine, after which
he said that he had learned it from the others. With the evidence of
such faith and good disposition, the father baptized them all; and,
satisfied and joyful, they embarked again for their island.
Some months later, Father Miguel Gomez was sent from the college of
Sebu in order to ascertain the disposition of the inhabitants of the
eastern part of the island for receiving our holy faith; he found them
so well inclined that, erecting a church in a village called Catubig,
not far from the cape of Espiritu Santo, he converted many of that
district to Christianity; indeed, whole villages of that island came
to him, and even many from islands lying adjacent to it in that broad
sea. He was particularly astonished at one of the chiefs of Catubig,
a man who lived, under the natural law, without blame and had good
principles, one of which was to abominate polygamy. This chief was
exceedingly pleased at hearing the catechism, and, requesting holy
baptism, for this purpose cut off his own hair, which is esteemed
as much among those people as among the Chinese. There was another,
a sick old man, who, before he saw our fathers, learning that they
were in that place, sent to request holy baptism, which he afterward
most devoutly received. In this mission many special incidents
occurred which gave evidence that this harvest was fully ripe to be
gathered for Christ; but, as it was not quite ready for the reaping,
[91] and the father was needed in his own college whence he had
departed, he was obliged to return to it, with this good news of his
journey. These villages, with their new Christians, were assigned to
the fathers of Tinagon, who ministered to them so far as they could,
until more suitable provision could be made for them by sending a
father who could more readily assist them; this has not yet been done,
through lack of workers.
Of the island of Bohol, and the entry of the Society therein. Chapter
XXXII.
Bohol is one of the smaller islands of the Filipinas, but is actually
large and populous, inhabited by a people of lighter complexion,
and generally more comely, than are the other Bissayans. They are
a race of such spirit and valor that they have spread through many
neighboring islands, where their descendants still preserve the name
of Boholans of which they are very proud--just as we, when in foreign
kingdoms, are proud of the name of Spaniards. The island is rich in
mines and placers of gold, and abundantly provided with game, fish,
rice, sugar-cane, palms, and other kinds of food. In the year one
thousand five hundred and sixty-four, the adelantado Miguel Lopez de
Legazpi arrived there with his fleet--entering through the channel
which they call El Frayle ["The Friar"]--when, as we have stated, he
set out from Nueva España in quest of those islands. A chief of that
island, named Catunao--whom our fathers have now baptized, as we shall
soon relate--gave information to Miguel Lopez of Sebu (which is six
leguas distant from Bohol), and, accompanying him thither as a guide,
was of great assistance to him in the reduction of the island. It was
the good fortune of Father Juan de Torres and Father Gabriel Sanchez to
instruct this people, for they were the first preachers of Jesus Christ
in Bohol. They entered the island with much confidence and consolation,
on learning that its people, like those in the neighboring island of
Sebu, did not practice polygamy--an affliction which to the fathers
in Ibabao and Leite was a source of great sorrow, since they found in
this evil custom a serious impediment to the conversion of many who
were not otherwise hindered from receiving holy baptism. Not only were
the Boholans free from this, but none of their immoral practices (for
they had others) could hinder their conversion; for all at once they
abandoned all of these, together with their idolatry. Those fathers
wrote to us concerning two in particular, of which--although they are
not peculiar to the people of that island, but are general among all
the others--I desire to give an account for the better understanding
and greater clearness of this narrative; one relates to their dead,
and their mode of shrouding and burying them; the other, to their
feasts, festivals, and drunken revels. I shall speak of the general
practices in both, beginning with the first.
The manner which the Filipinas had of shrouding and burying their
dead. Chapter XXXIII.
The first and last concern of the Filipinos in cases of sickness was,
as we have stated, to offer some sacrifice to their anitos, or divatas,
which were their gods. These sacrifices were offered, as we have said,
with dancing to the sound of a bell; and it would happen, as I have
sometimes heard, that in the most furious part of the dance and the
bell-ringing, when the catolona or bailana was exerting most force,
all at once she stopped at the death of the sick person. After the
death there followed new music, the dirges and lamentations, which
were also sung, accompanied by weeping, not only by the mourners but
by others--the former on account of their sorrow and grief; the latter
for their wages and profit, for they were hired for this purpose, as is
and has been the custom among other nations of greater reputation. To
the sound of this sad music they washed the body of the dead person,
perfuming it with the gum of the storax-tree and other aromatics which
they are wont to use, and clothing it in the best garments which the
dead man possessed; then, after having kept and mourned over it for
three days, they buried it. Others anointed the body with aromatic
balsams which prevent corruption, especially with the juice of a sort
of ivy which grows there abundantly, and is truly a very valuable
drug, which they call _buyo_. [92] It is very pungent, and for the
living is a notable stimulant, also strengthening the teeth, hardening
the gums, and sweetening the breath. Consequently both Spaniards and
Indians make much use of it, and always carry it in their mouth, as
they use the coca in Piru. With the juice of this plant, then, they
anointed the dead body, and so injected it through the mouth that it
penetrated the whole body. Thus prepared, many bodies have been found
uncorrupted after a lapse of many years; but they did not place the
corpses in the earth, but in their dwellings, enclosed in coffins of
the hardest wood, incorruptible, and with the cover so fitted that
it was impossible for the air to enter. Moreover, they placed gold
in the mouths of the corpses, and laid with them many articles of
value; and thus they buried them, under the house, richly adorned,
and with the corpse another chest, containing garments. Besides this,
they usually were careful to carry to the burial various viands,
which they left there for the dead person. In former times, they
would not let them depart to the other world alone, but gave male and
female slaves to accompany the dead. These slaves, having first eaten
a hearty meal, were then immediately killed, that they might go with
the dead man. It once happened that they buried with a chief a vessel
manned by many rowers, who were to serve him in his voyages in the
other world. The usual place of burial was the dead man's own house,
at least in the lower part--where a great pit was dug, in which the
coffin was placed. A small railing was constructed about the pit, and,
leaving it open, they placed inside the food which they brought. Others
buried their bodies in the open field, and for several days burned
fires beneath their houses and set guards, so that the dead man might
not return and carry away with him those whom he had left.
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_.)