original "que por quede della razon (si acaso Dios dispusiese de
mi persona, o aya otra qualquiera ocasion; que yo, o la que lleuo
faltemos), aya luz della," etc., as "that an account may remain
(if perchance God should dispose of my life, or anything else
should arise, or I or she that I take with me should be missing),
and that it may give light," etc. Rizal points out that the words
"o la que lleuo faltemos" do not refer to Doña Isabel de Barreto,
but to a similar relation of the voyage that Quiros carried with
him. We have accordingly adopted the latter's rendering, which is by
far more probable.
[83] On the island of Shikoku.--Rizal.
[84] From the Japanese funé, boat. This may be etymologically
equivalent to the English word funny, a kind of small boat.
[85] Lord Stanley connects this word, which he translates "monks,"
with the Nembuds Koo. These, according to Engelbert Kaëmpfer, historian
and physician at the Dutch embassy in Japan, and who lived from 1651 to
1716, are devout fraternities who chant the Namanda, the abbreviation
of "Nama Amida Budsu" ("Great Amida help us"). The Dai-Nembudzsui
are persons especially devoted to Amida's worship. Rizal however
refutes this, and derives Nambaji from the Japanese word Nambanjin,
signifying "dweller of the barbaric south," as the missionaries came
from the south.
[86] See note 85, ante, p. 119.
[87] The Spanish word is dojicos, which is etymologically the same
as the French dogiques. This latter term is defined in The Jesuit
Relations (Cleveland, 1896-1901), xxvii, p. 311, note 1, as a name
given, in foreign missions, to those natives who instruct their
countrymen. They officiated in the absence of the priests.
[88] Fushimi, Osaka, and Sakai.--Rizal.
[89] See VOL. X, p. 171, note 19.
[90] Santa Ines publishes a translation of the same sentence that
varies somewhat in phraseology from the above, but which has the
same sense. It is dated however: "the first year of Quercho, on
the twentieth day of the eleventh moon." J.J. Rein (Japan, London,
1884) publishes a version different from either, which is as follows:
"Taikô--sama. I have condemned these people to death, because they
have come from the Philippine Islands, have given themselves out
as ambassadors, which they are not, and because they have dwelt
in my country without my permission, and proclaimed the law of the
Christians against my command. My will is that they be crucified at
Nagasaki." For the persecutions in this and succeeding administrations,
see Rein, ut supra.
[91] Santa Ines gives the names and order of the crucifixion of
religious and converts, twenty-six in all. They were crucified in a row
stretching east and west as follows: ten Japanese converts, the six
Franciscans, three Jesuits, and seven Japanese converts, with about
four paces between each two. The Japanese served the Franciscans in
various religious and secular capacities. The six Franciscans were:
Francisco Blanco, of Monte Rey, Galicia; Francisco de San Miguel,
lay-brother, of Parrilla, in the Valladolid bishopric; Gonzalo
Garcia, lay-brother, of Bazain, East India, son of a Portuguese
father and a native woman; Felipe de Jesús, or de las Casas, of
Mexico; Martín de la Ascension, theological lecturer, of Beasaín,
in the province of Guipuzcoa; and Pedro Bautista, of San Esteban, in
the Avila bishopric. The Jesuits were, at least two of them, Japanese,
and were not above the rank of brother or teacher. Five Franciscans of
the eleven in Japan escaped crucifixion, namely, Agustín Rodríguez,
Bartolomé Ruiz, Marcelo de Rivadeneira, Jerónimo de Jesús, and Juan
Pobre. The first three were forced to leave Japan in a Portuguese
vessel sailing to India.
[92] The Lequios Islands are identified by Rizal as the Riukiu or
Lu-Tschu Islands. J. J. Rein (Japan, London, 1884) says that they form
the second division of the modern Japanese empire, and lie between
the thirtieth and twenty-fourth parallels, or between Japan proper
and Formosa. They are called also the Loochoo Islands.
[93] See Stanley, appendix v, pp. 398-402, and Rizal, note 4, p. 82,
for extracts and abstracts of a document written by Father Alexander
Valignano, visitor of the Society of Jesus in Japan, dated October 9,
1598. This document states that three Jesuits were crucified by mistake
with the others. The document is polemical in tone, and explains on
natural grounds what the Franciscans considered and published as
miraculous. The above letter to Morga is published by Santa Ines,
ii, p. 364.
[94] Santa Ines publishes a letter from this religious to another
religious of the same order. From this letter it appears that he
later went to Macan, whence he returned to Manila.
[95] Called Alderete in Argensola, doubtless an error of the
copyist.--Rizal.
[96] The same king wrote a letter of almost the same purport to Father
Alonso Ximenez, which is reproduced by Aduarte.--Rizal.
[97] Diego Aduarte, whose book Historia de la Provincia del Santo
Rosario (Manila, 1640), will appear later in this series.
[98] Morga's own account of this, ante, says distinctly that there
were two vessels and that Bias Ruiz had entered the river ahead of
Diego Belloso. Hernando de los Rios Coronel, however, explains this
in his Relacion of 1621, by stating that one of the two vessels had
been wrecked on the Cambodian coast.
[99] The original is en la puente, which translated is "on the
bridge." We have regarded it as a misprint for en el puerto, "in
the port."
[100] This kingdom has disappeared. The ancient Ciampa, Tsiampa,
or Zampa, was, according to certain Jesuit historians, the most
powerful kingdom of Indochina. Its dominions extended from the banks
of the Menam to the gulf of Ton-King. In some maps of the sixteenth
century we have seen it reduced to the region now called Mois, and in
others in the north of the present Cochinchina, while in later maps
it disappears entirely. Probably the present Sieng-pang is the only
city remaining of all its past antiquity.--Rizal.
[101] That is, his mother and grandmother.
[102] From which to conquer the country and the king gradually,
for the latter was too credulous and confiding.--Rizal.
[103] Rizal misprints Malaca.
[104] Stanley thinks that this should read "since the war was
not considered a just one;" but Rizal thinks this Blas Ruiz's own
declaration, in order that he might claim his share of the booty taken,
which he could not do if the war were unjust and the booty considered
as a robbery.
[105] Aduarte says: "The matter was opposed by many difficulties
and the great resistance of influential persons in the community,
but as it was to be done without expense to the royal treasury,
all were overcome."--Rizal.
La Concepción says, vol. iii, p. 234, that the royal officials did
not exercise the requisite care in the fitting of Luis Dasmariñas's
vessels, as the expedition was not to their taste.
[106] A Chinese vessel, lighter and swifter than the junk, using oars
and sails.
[107] Aduarte says that the fleet left the bay on September 17.--Rizal.
La Concepción gives the same date, and adds that Dasmariñas took in
his vessel, the flagship, Father Ximinez, while Aduarte sailed in
the almiranta. The complement of men, sailors and soldiers was only
one hundred and fifty. Aduarte left the expedition by command of the
Dominican superior after the almiranta had put in to refit at Nueva
Segovia, "as he [i.e., the superior] did not appear very favorable to
such extraordinary undertakings." He returned with aid to Dasmariñas,
sailing from Manila September 6, almost a year after the original
expedition had sailed.
[108] The island of Corregidor, also called Mirabilis.--Rizal.
[109] The almiranta was wrecked because of striking some shoals,
while pursuing a Chinese craft with piratical intent. The Spanish ship
opened in two places and the crew were thrown into the sea. Some were
rescued and arrested by the Chinese authorities.--Rizal.
La Concepción says that the majority of the Spaniards determined to
pursue and capture the Chinese vessel contrary to the advice of the
pilot and a few others, and were consequently led into the shoals.
[110] This man became a religious later. We present his famous relation
of 1621 in a later volume of this series. Hernando de los Rios was
accompanied by Aduarte on his mission.
[111] It has been impossible to verify this citation. Of the four
generally known histories of the Indias written at the time of Los
Rios Coronel's letter, that of Las Casas only contains chapters of the
magnitude cited, and those chapters do not treat of the demarcation
question. Gonzalez Fernandez de Oviedo y Valdés: Historia general
y natural de las Indias (Madrid, Imprenta de la Real Academia de
la Historia, 1851), edited by Amador de los Rios, discusses the
demarcation in book ii, ch. viii, pp. 32, 33, and book xxi, ch. ii,
pp. 117, 118; Bartolomé de las Casas: Historia de las Indias (Madrid,
1875), edited by Marquis de la Fuensanta del Valle (vols. 62-66 of
Documentos inéditos para la historia de España), in book i, ch. lxxix,
pp. 485, 486; Antonio de Herrera: Historia general de los Indios
occidentalis (Madrid, 1601), in vol. i, ch. iiii, pp. 50-53, and ch. x,
pp. 62-64; Joseph de Acosta: Historia de las Indias (first published in
Spanish in Sevilla in 1590) does not discuss the matter. Neither is the
reference to Giovanni Pietro Maffei's Historiarum Indicarum (Coloniae
Agrippinae, 1590), where the demarcation is slightly mentioned.
[112] Costa in the original, misprinted cosa in Rizal.
[113] From the context, one would suppose that Los Rios Coronel wrote
Jesuita instead of Theatino.
[114] Undoubtedly the famous Father Mateo Ricci, called Li-Ma-Teou and
Si-Thaí by the Chinese. He was born in Macerata in 1552, and died in
Pekin in 1610. He was one of the greatest Chinese scholars of Europe,
and wrote a number of works in Chinese, which were highly esteemed
and appreciated by the Chinese themselves. He extended Christianity
in the celestial empire more than anyone else, by his tolerance and
keen diplomacy, by composing with great skill what he could not combat
openly. This excited the wrath of the Dominicans, and gave rise to
many controversies....Father Ricci was the associate of the famous
Father Alessandro Valignani.--Rizal.
[115] The latitude of Toledo is 39º 52'; Nankin [Lanquien] 32º;
and Pekin [Paquien] 39º 58'.
[116] The pico is a measure of weight. Gregorio Sancianco y Goson
(El Progreso de Filipinas, Madrid, 1881) gives its table thus: 1
pico = 10 chinantes = 100 cates = 1 tael, 6 décimas = 137 libras, 5
décimas = 62 kilógramos, 262 gramos, 1 tael = 22 adarmes = 39 gramos,
60 céntimos. The pico is not a fixed weight. In Manila its equivalent
has been fixed at 137 libras, 6 décimas. In the ports of China and
Singapore the English have adopted the following equivalents: 1 pico
= 133 1/3 English pounds; 1 pico in Manila is equal to 140 English
pounds; and 1 English pico equals 131.4 Castilian pounds.
[117] Certain shells found in the Philippines, and used as money in
Siam, where they are called sigay.
[118] Father Juan Maldonado de San Pedro Mártir was born in Alcalá
de Guadaira in the province of Sevilla. After a course in the
humanities and philosophy, he went to Salamanca University to study
canonical law. He made his profession at the Dominican convent in
Valladolid, where he lived in great austerity. He was one of the
first to respond to the call of Father Juán Crisóstomo for workers
in the Philippines. He was associated with Father Benavides in the
Chinese mission, but was unable to learn the language because of
other duties. He was later sent to Pangasinan, where, in 1588, he
was appointed vicar of Gabón (now Calasiao). He was definitor in the
Manila chapter in 1592, by which he was appointed vicar of Abucay,
in the Bataan district. Shortly after he was again appointed to the
Chinese work, and learned the language thoroughly. In 1596, while on
the unfortunate voyage to Camboja, Father Alonso Jimenez appointed him
vicar-general, but he resigned from this, as well as from the office
of commissary-general of the Holy Office, which he was the first to
hold in the islands. In 1598 he was appointed lecturer on theology,
and in November of the same year went to Camboja. His death occurred
within sight of Cochinchina, December 22, 1598, and he was buried in
Pulocatouan. He was confessor to Luis Dasmariñas. (Reseña Biográfica,
Manila, 1891.)
[119] Rizal misprints guardia de sus personas que podian, as guardia
de sus personas que pedian.
[120] This happened afterward and was a constant menace to the
Spaniards, as many letters, reports, and books attest.
[121] This was the first piratical expedition made against the
Spaniards by the inhabitants of the southern islands.--Rizal.
Barrantes (Guerras Piraticas) wrongly dates the abandonment of La
Caldera and the incursion of the Moros 1590. Continuing he says:
"The following year they repeated the expedition so that the Indians
retired to the densest parts of the forests, where it cost considerable
trouble to induce them to become quiet. For a woman, who proclaimed
herself a sibyl or prophetess, preached to them that they should not
obey the Spaniards any longer, for the latter had allied themselves
with the Moros to exterminate all the Pintados."
[122] From the Malay tingi, a mountain.--Rizal.
[123] The island of Guimarás, southeast of Panay, and separated from
it by the strait of Iloilo.
[124] Neither Stanley nor Rizal throws any light on this word. The
Spanish dictionaries likewise fail to explain it, as does also
a limited examination of Malay and Tagál dictionaries. Three
conjectures are open: 1. A derivative of tifatas, a species of
mollusk--hence a conch; 2. A Malay or Tagál word for either a wind or
other instrument--the Malay words for "to blow," "to sound a musical
instrument," being tiyup and tiyupkân; 3. A misprint for the Spanish
pifas--a possible shorthand form of pifanos--signifying fifes.
[125] J. J. Rein (Japan, London, 1884) say that the son of Taicosama or
Hideyoshi was called Hideyosi, and was born in 1592. He was recognized
by Taicosama as his son, but Taicosama was generally believed not to
have been his father. The Yeyasudono of Morga was Tokugawa Iyeyasu,
lord of the Kuwantô, who was called Gieiaso by the Jesuits. He was
already united by marriage to Taicosama. The men appointed with
Iyeyasu to act as governors were Asano Nagamasa, Ishida, Mitsunari,
Masuda Nagamori, Nagatsuka Masaïye, and Masuda Geni. Iyeyasu, the
Daifusama of our text, tried to exterminate Christianity throughout the
empire. He established the feudal system that ruled Japan for three
centuries, dividing society into five classes, he himself being the
most powerful vassal of the mikado. He framed a set of laws, known
by his name, that were in force for three centuries. Their basis was
certain doctrines of Confucius that recognized the family as the basis
of the state. Iyeyasu was a true statesman, an attractive personage,
and a peace-loving man. He was revered after death under the name
of Gongensama. See also Trans. Asiatic Soc. (Yokohama), vol. iii,
part ii, p. 118, "The Legacy of Iyeyasu."
[126] A manuscript in the British Museum, Dutch Memorable Embassies,
says that he died September 16, 1598, at the age of sixty-four, after
reigning fifteen years. The regent is there called Ongoschio.--Stanley.
[127] Recueil des voyages (Amsterdam, 1725) ii, pp. 94-95 divides
Japanese society into five classes: those having power and authority
over others, called tones, though their power may be dissimilar;
priests or bonzes; petty nobility and bourgeoisie; mechanics and
sailors; and laborers.
[128] This battle was fought at Sekigahara, a little village on the
Nakasendo, in October, 1600. Some firearms and cannon were used but
the old-fashioned spears and swords predominated in this battle, which
was fought fiercely all day. (Murray: Story of Japan, New York, 1894).
[129] John Calleway, of London, a musician, as stated in van Noordt's
account.--Stanley.
[130] See appendix B, end of this volume, for résumé of Dutch
expeditions to the East Indies.
[131] Cuckara, the ladle formerly used to charge cannon which used
no cartridge, but the loose powder from the barrel.
[132] The count of Essex, who in command of an English squadron
captured the city of Cadiz in 1596. He sacked the city and killed
many of the inhabitants, leaving the city in ruins. Drake in 1587
had burned several vessels in the same harbor.
[133] Called "San Antonio" above.
[134] Portuguese, above.
[135] The present port of Mariveles, as is seen from Colin's
map.--Rizal.
[136] Juan Francisco Valdés was preacher in the convent of Santo Niño
de Cebú in 1599, and was a missionary in Caruyan from 1600 until
1606. He died in 1617. Juan Gutiérrez was assistant in the council
[discreto] of the general chapter of his order of 1591. He returned
to Manila after three years and was definitor and minister of Tondo
in 1596, and of Parañaque 1602-1603. After that he returned to Rome
a second time as definitor-general, whence he went to Mexico, where
he exercised the duties of procurator in 1608. See Pérez's Catalogo.
[137] Perhaps "in the direction of the island Del Fraile" is meant
here, since no port of that name is known.--Rizal.
The expression occurs, however, in at least one other contemporaneous
document.
[138] Now Punta de Fuego [i.e., Fire Promontory].--Rizal.
[139] The Dutch account of this combat says that their flagship carried
fifty-three men before the fight, of whom only five were killed and
twenty-six wounded.--Rizal.
[140] This is perhaps the brother of Fernando de los Rios Coronel,
mentioned in his letter to Morga, ante, p. 180.
[141] This is the present Nasugbú, which is located in the present
province of Batangas, a short distance below Punta de Fuego or Fire
Promontory, on the west coast of Luzón.
[142] The governor appears to have ordered this execution of his own
authority, without trial or the intervention of the Audiencia. Since
the independence of Holland was not recognized by Spain until 1609,
it is likely that these men were executed as rebels. If the ground was
that they were pirates, the Dutchmen's own account of their burning
villages, etc., where there were no Spaniards, is more damaging to
themselves than the statements of Morga, and enough to make them out
to have been hostes humani generis.--Stanley.
[143] Van Noordt was not wrecked, as will be seen later in
this work. He returned to Holland after many misfortunes and
adventures.--Rizal.
The Sunda is the strait between the islands of Sumatra and Java.
[144] Hernando de los Rios Coronel in his Memorial y Relacion
attributes both the loss of these two vessels and also that of the
"San Felipe" to Don Francisco Tello's indolence. "For this same reason
other vessels were lost afterward--one called 'Santa Margarita,' which
was wrecked in the Ladrones, another, called 'San Gerónimo,' wrecked
in the Catanduanes, near the channel of those islands, and a third
which sailed from Cibú, called 'Jesus Maria.'" But the last-named,
which sailed during Pedro de Acuña's administration, was not wrecked,
as claimed by the above author.--Rizal.
[145] Port of Baras (?).--Rizal.
[146] Kachil Kota. Kachil is the title of the nobles. Kota or Kutà
signifies fortress.--Rizal.
[147] Leonardo y Argensola (Conquesta de las Molucas, Madrid, 1609,
pp. 262, 263), reproduces this letter translated into Spanish.
[148] These considerations were very narrow, and contrary to the
international obligations of mutual assistance incurred by the Spanish
by their trading with Japan; such treatment of Japan furnished that
country with an additional motive for secluding itself and declining
relations, the benefits of which were so one-sided: however, the
Spaniards themselves may have felt this only nine years later, for,
according to the Dutch Memorable Embassies, part i, p. 163, a large
Spanish ship, commanded by Don Rodrigo de Riduera, came from Mexico
to Wormgouw, near Yeddo, in August of 1611; these Spaniards were
requesting permission from the Japanese emperor to sound the Japanese
ports, because the Manila ships were frequently lost on the voyage
to New Spain, for want of knowledge of those ports. "Moreover, these
same Spaniards requested permission to build ships in Japan, because,
both in New Spain and in the Philippines, there was a scarcity of
timber fit for ships, and also of good workmen." In the Philippines
there was no scarcity of timber, so that the statement to that effect
was either an error of the Dutch author, or a pretext on the part of
the Spaniards.--Stanley.
[149] The Dominican Francisco Morales was born at Madrid, October
14, 1567. He professed at the Valladolid convent, where he became
lecturer on philosophy. In the same convent he fulfilled various
duties until 1602, in which year it was determined to send him to
Japan as vicar-general. With other missionaries he was driven from
the kingdom of Satzuma in 1609. Father Morales worked, however, in
the capital until the persecution of 1614, when he remained hidden
in the country. He was arrested March 15, 1619. A week after he
was conducted, with other priests, to the island of Juquinoxima,
distant three leagues from Nagasaki. In August they were removed to
the prison of Ormura. On September 21, 1622, they were taken again
to Nagasaki, where they were executed next day. He was beautified by
order of the pope. He wrote La relación del glorioso martirio de los
BB. Alonso Navarrete y Hernando Ayala de San José, a quarto of thirty
pages. (Reseña Biográfica, Manila, 1891.)
[150] The Augustinian Diego de Guevara was born in the town of
Baeza, in the province of Jaén, of a noble family. He took the
habit in Salamanca. He arrived at Manila in 1593 with twenty-four
other religious of his order. In May, 1595, he was chosen sub-prior
and procurator of Manila, and in June definitor and discreto [i.e.,
assistant in the council] to the general chapter. He was wrecked at
Japan while on his way to attend the chapter at Rome, however, and
returned to Manila with Father Juan Tamayo, his companion. After the
Chinese insurrection in Manila in 1603, he was sent to Spain, which
he reached by way of Rome. He remained for three years in San Felipe
el Real, but was again sent (1610) to the islands, as visitor of the
Augustinian province. From 1616-1621 he was bishop of Nueva Cáceres,
dying in the latter year. He was the author of various Actas, which
have been used extensively by the province. (Catálogo de los Agustinos,
Manila, 1901.)
[151] Santa Inés mentions this religious as one of those sent back
to Manila by way of a Portuguese vessel about to sail to Portuguese
India, at the time of the persecution.
[152] Probably the Sibukaw.--Rizal. This tree--also spelled
sibucao--grows to a height of twelve or fifteen feet. Its flowers
grow in clusters, their calyx having five sepals. The pod is woody
and ensiform and contains three or four seeds, separated by spongy
partition-walls. The wood is so hard that nails are made of it, while
it is used as a medicine. It is a great article of commerce as a dye,
because of the beautiful red color that it yields.
[153] The Philippines then exported silk to Japan, whence today comes
the best silk.--Rizal.
[154] These must be the precious ancient china jars that are even
yet found in the Philippines. They are dark gray in color, and are
esteemed most highly by the Chinese and Japanese.--Rizal.
[155] From this point the Rizal edition lacks to the word and in
the second sentence following. The original reads: "que hizieron su
camino por tierra. Entre tanto, se padecian en la nao muchas molestias,
de los Iapones que auia en el puerto."
[156] The word in the original is cabria, which signifies literally
the sheers or machine for raising a temporary mast. It is evidently
used here for the mast itself.
[157] Perhaps to perform the hara-kiri, which was an ancient custom
among the Japanese, and consisted in the criminal's making an incision
in his abdomen, and then afterward sinking the knife in his bosom,
or above the clavicle, in order to run it through the heart. Then
the victim's head was cut off with a stroke of the sword.--Rizal.