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The Philippine Islands, 1493-1898
Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,
Volume XLIII, 1670-1700
Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.
The Arthur H. Clark Company
Cleveland, Ohio
MXMVI
CONTENTS OF VOLUME XLIII
Preface 9
Document of 1670-1700
Dominican Missions, 1670-1700. Vicente de Salazar, O.P.
[From his Historia de el Santissimo Rosario (Manila, 1742).] 27
Bibliographical Data 95
Appendix: Some later ethnological features of the Philippines
Preliminary note 99
Superstitions and beliefs of the Filipinos. Tomas Ortiz,
O.S.A.; ca., 1731. [From his Practica del Ministerio (MS.)] 103
The people of the Philippines. Joaquin Martinez de Zuniga,
O.S.A. Sampaloc, 1803. [From his Historia de las Islas
Philipinas.] 113
Jolo and the Sulus. Charles Wilkes, U.S.N., Philadelphia,
1844. [From his Narrative of the United States Exploring
Expedition.] 128
Letter from Father Quirico More. Davao, January 20, 1885.
[From Cartas de los PP. de la Compania de Jesus, Manila,
1887.] 193
Letter from Father Pedro Rosell. Caraga, April 17, 1885.
[From ut supra.] 212
Letters from Father Mateo Gisbert. Davao, January 4,
February 8, February 20, July 26, December 24, 1886.
[From ut supra.] 229
Letter from Father Pablo Cavalleria. Isabela
de Basilan, December 31, 1886. [From ut supra.] 255
Extract from a letter from Father Pablo
Pastells. Manila, April 20, 1887. [From ut supra.] 268
Letter from Father Jose Maria Clotet. Talisayan, May 11,
1889. [From Cartas de los PP. de la Compania de Jesus,
Manila, 1891.] 288
Present beliefs and superstitions in Luzon. Jose Nunez,
Manila, December 6, 1905. [From supplement of El
Renacimiento, December 9, 1905.] 310
ILLUSTRATIONS
Chart of the harbor bar of Manila, and vicinity of
river Pasig, 1757; photographic facsimile from original
manuscript in Archivo general de Indias, Sevilla 35
Plan of the bay and city of Manila; photographic facsimile
of map 58 in Apres de Mannevillette's Le Neptune oriental
(Paris, 1745); from copy of original map in Library of Congress 129
Map of the Caroline Islands; photographic facsimile of map in
Lettres edifiantes (Paris, 1728), xviii, facing p. 189; from
copy in library of Harvard University 231
The Philippine barangay; from photograph taken
by Otto Fischer, 1888; procured in Madrid 271
PREFACE
This volume carries forward the history of the Dominican order
in the Philippines, and, like the other instalments of Dominican
history, or, to speak more broadly, of the history of the orders,
contains many interesting sidelights. The increasing power of the
order is well seen in the new arrivals of missionaries from Spain,
and their pushing out into the territory regarded by the Recollects
as their own, to the detriment of the latter, which the Dominicans
are able to do through the great influence of Felipe Pardo, the
archbishop. The tone of the history is one of ecclesiastical jealousy
and aggrandizement. In the appendix which treats in great part of
the Moros and peoples of Mindanao, the chief things to note are
the similarity of these latter-day Malay peoples in many of their
customs and characteristics with the early Filipinos as described by
the early writers. The persistence of the old superstitious beliefs
in the province of Nueva Ecija, Luzon, is interesting, and probably
typical of the islands as a whole, at least in districts somewhat
out of the usual line of travel. As this appendix shows, there is
yet much work for the ethnologist in all parts of the Philippines.
The first portion of this volume treats of the Dominican missions, in
general between the years 1670-1700, the matter being translated and
condensed from Salazar's Historia. In 1671 and 1679 new contingents
of religious arrive in the province from Spain, which prove of great
profit to the overworked missionaries, for they have missions on
the Asiatic mainland as well as in the Philippines which must be
supplied. In the latter year the Zambal mission is transferred to
the Dominicans, they supplanting the Recollect order, who have been
in charge there for over sixty years. This is at the request of the
natives themselves, but it is discovered shortly that that request
is only a ruse on the part of the latter in order to escape any
obligation to accept the faith, for they soon petition that they
be given Jesuits in place of Dominicans. Before the transfer of
the mission the Dominicans have already begun to work in the Zambal
district, but desist because of the complaints of the Recollects that
their territory is being invaded. When they resume their work there in
1679, they are aided considerably by the governor, Vargas y Hurtado,
and his military representative in the Zambal district. These chapters
show in extenso the methods used by the missionaries in advancing
the faith. The soldiers are of considerable aid in escorting those
who are to become reduced to a civilized life in the villages where
the fathers can watch over their welfare carefully. The harshness of
the soldiers is counteracted by the mildness and solicitude of the
missionaries. The work of the latter also extends to the industrial
training of the new converts. Natives of civilized villages are
specially hired to instruct them in agriculture, but so lazy are many
of the Zambals that after their lands have been cultivated, sowed,
and tended, they refuse to harvest them themselves and many of them
take to the mountains and apostatize from the faith. Some, however,
gather the harvest as they have the profit in sight. In those new
missions the children, from regarding the fathers with suspicion and
abhorring their very sight, soon flock about them at their appearance
and will scarcely be persuaded to part from them. The children, too,
are the ones whom the fathers first win over to the faith and the
instruction, and these in turn bring in their parents and the other
older people by taunting them with their ignorance. The astute Fray
Domingo Perez, who is in charge of the Zambal field, suppresses the
practice of murders by means of a trick, for by feeling the pulses of
all the men of a village he is able through the natural fear of the
culprit to detect the murderer. Therefore the superstitious Zambals
imagine that he can detect any wrongdoing by simply feeling the pulse,
and look upon him with awe. But still notwithstanding the seeming
success of the missions after three years the father learns through
the children that the Indians have been secretly maintaining their
old idol worship. Horrified, he straightway sets about destroying
the worship and the idols, and after a vigorous campaign succeeds
in wiping out idolatry. The balance of the missionary work of the
Dominicans relates mainly to the northern province of Cagayan, where
the Dominicans have many villages and peoples under their charge. Two
fathers sent out from Manila in 1673 sound the Irraya district in
order that they may discover whether those people are ready to embrace
the faith. The field is however, not yet ripe, and hence nothing
further is done there until the year 1677, when Fray Pedro Jimenez is
assigned to that district. Being shortly recalled, he is sent back
there the following year, and the work is taken up in earnest. Many
Indians are reduced, both with and without the aid of the soldiers,
for Fray Pedro is a fearless worker. In seven years he has founded
three permanent villages; but at the end of that time he is removed
from his mission because of certain slanderous reports against him,
although he returns later after being fully vindicated. The Dominicans
open up a road to the province of Cagayan at their own expense in
order that they may have easier access thereto. At the intermediary
chapter of 1680 various new missions are accepted formally by the
order and religious assigned to them. The mission of Palavig is
composed of Visayans who flee thither, and of Christian apostates and
heathens. Though that mission had first been founded in 1653, it had
been soon abandoned because of some sudden fear, and the people had
taken to the mountains. Also after its reestablishment, the mission
is of but little permanence, for the people abandon it because of
annoyances received from a commandant who comes there to watch for
the Acapulco ship. Early in the eighteenth century a new mission is
established in that district at Bavag, which is soon moved to Dao,
and then to Vangag. The work of the missions is enforced in 1684 by
a band of forty-nine missionaries. That same year also, Fray Pedro
Jimenez is sent to Fotol on the borders of the country of the Apayaos
(incorrectly called Mandayas), a people who are especially fierce
and bloodthirsty. There he manages to patch up a quarrel among
opposing factions by his diplomacy, and gains the hearts of the
people. Accompanied by twenty-two heathens he goes to Aparri, where
the alcalde-mayor bestows honors and titles upon them. Notwithstanding
the rumors that the Apayaos are plotting to kill him, the father
visits their mountain fastnesses, where his confidence meets its just
reward. Some months later he returns thither and builds a church among
them. In 1686 so greatly has the work prospered that Fray Pedro is
given two associates, and in 1688 another. With the increased aid,
he establishes a new village of over 500 converts, but he is soon
compelled to abandon the mission because of sickness, whereupon
the inhabitants of the village of Calatug, supposedly Christians,
attack the mountaineers to whom they have always been hostile,
and the village is consequently abandoned by the survivors, some
of whom flee to the mountains and others are transferred to another
mission site. The intermediary chapter of 1688 accepts certain houses
in Pangasinan. In the mission of San Bartolome which is composed of
Alaguetes and Igorots, many intermarriages take place and the people
are knit closer together. That village exists more than twenty
years, but is finally burned in 1709 or 1710 by hostile Igorots,
and the father in charge and the faithful of his flock remove to
San Luis Beltran which is located farther from the mountains and is
safer. The latter mission is twice removed and at each time some of
the Indians refuse to accompany it, because of their disinclination
to abandon the locality where they have become fixed, or flee to the
mountains. In 1732 another mission is established at that point. The
mission of Tuga is opened by Fray Juan Iniguez, who begins his work
there in 1688 with great success. That mission also experiences various
removals, and in 1715, the remaining Christians are removed to the
mission of Tuao. The revolt in Cagayan in 1718 finishes the mission,
for its inhabitants apostatize and take to the mountain. The work is
taken up later there in 1722; and in 1731, although still called the
mission of Tuga it is moved nearer Tuao. As a result of the chapter
of 1680 work is taken up in the Batanes Islands. Fray Mateo Gonzalez,
who has been assigned to the Cagayan missions, extends his work to
the Babuyanes Islands to the north of Luzon. He establishes a village
on the Cagayan coast with people from those islands, but an order
from the government sends those people back to their islands and the
mission village is destroyed. In 1686, the first efforts are made in
the Batanes, but the attempt proves abortive through the death of two
of the fathers assigned to that field. In 1718 another attempt there
proves successful. In 1693 the mission of Santa Cruz is established
near Malaueg by Fray Jose Galfarroso, who working zealously through
those rough mountains, gains the most influential man of the region
to the Christian faith, in consequence of which many conversions are
made. New mission bands reach the province in the years 1694 and 1699,
and an examination of the names shows that it is difficult to obtain
priests for the work for many of those sent are only brothers and
acolytes. The mission of Itugug or Paniqui is flourishing and in
Zifun a fine field is opened under charge of Fray Jeronimo Ulloa.
The ethnological appendix opens with a short account by Tomas Ortiz,
O.S.A., of various superstitions and heathen beliefs and practices
that still exist among the natives, notwithstanding all the efforts
of the religious to stamp them out. Many of them show a strange
mingling of heathenism and Christianity. Their belief in nonos,
primarily, ancestor worship, leads them to ascribe spirits or
souls to everything, somewhat as did the primitive North American
Indian, and they are very careful to propitiate the spirit or nono
of river, field, and wood, etc. The ceremony of tibao, or awaiting
the soul of the deceased, is still practiced by the natives, and
they endeavor by various methods to outwit the fathers. Ashes are
spread in the house where the death occurred and by the tracks made
thereon, they ascertain whether the soul has returned or not. They
have numerous beliefs regarding the tigbalag, the patianac, the
asuang, the last two of which are the enemies of childbirth and
children. Various ridiculous conjurings are performed in order to
scare off those terrible monsters of the imagination. The bongsol are
certain enchantments caused in the body by a sorcerer called ganay,
and in order to drive them away, one must have recourse to another
sorcerer. In any sickness that is deemed natural when it first comes
on, if the cure is not effected as quickly as desired, it is always
referred to enchantment or bongsol, and is exorcised. Bilao is an
elaborate ceremony, in which the rosary plays a conspicuous part,
for the discovery of any thief. The anting-anting is carried by many
of the natives. Both males and females are circumcised. There is a
curious custom of spanning their weapons while reciting the Lord's
Prayer, and if the two operations end at the same time, then one may
kill with impunity. Many heretical beliefs and many false preachers
exist, the proximity of the Mahometans having its effect. Eclipses of
the moon mean that that orb is being swallowed by some awful monster,
and all the people endeavor to scare away that beast with the great
din that they make. Inasmuch as all these beliefs are not universal,
the missionary must exercise great prudence at all times.
Another Augustinian, Joaquin Martinez de Zuniga, also devotes a
chapter of his Historia to the Peoples of the Philippines. There
are only two classes of peoples in the Philippines--the Negritos
and the Filipinos--and even these in last analysis are, he says,
homogeneous. Most of the chapter is taken up with the attempt to prove
that the Philippine Islands were peopled from the East and that they
are perhaps of the same origin as the Indians of South America, who
would then be the parent stock. All the peoples of the South Seas are
homogeneous, according to him, and he believes that he has proved his
case by the faulty philological method. His views are interesting,
as he is the only person who has put forward such claims. In reply
to those who claim a Malay origin for the peoples of the Philippines,
he states that the method of writing might very well have been learned
from the Malays, but that the people must have come from the east and
not the west, as the east winds prevail throughout the torrid zone. He
gives a brief description of the people, and various of their customs.
The selection from Wilkes's narrative of his celebrated expedition
may be said more properly to be a general description of the island
of Jolo than a special study of its people. His narration contains so
many interesting observations, however, both in regard to the people
and their daily life and the other matters touched upon, that it is
deemed not to be out of place here. Besides it is the first authentic
account of that island by an American. The expedition leaves Manila,
January 21, 1842, and coasting steadily to the south, with short
stays at Mindoro and at a village in Panay, anchors January 31,
at Caldera in Zamboanga province. At that time, in all Mindanao,
there were, says Wilkes, only about 10,000 people under Spanish rule,
and about one-half of those were in Zamboanga. Caldera is a convict
settlement for native Filipinos, but Spanish criminals are sent to
Spain. On the first of February, they leave Mindanao and in due time
anchor at the village of Soung or Jolo. An interview with the sultan
is set by the governor, Dato Mulu, at which, when it is held, the
sultan agrees to a treaty of trade with the Americans. Wilkes gives
much interesting information regarding the customs and social and
industrial life of the Sulus; describes their chief city which has its
Chinese quarter; describes the government which is an oligarchy, the
chief governing body being the Ruma Bechara or Trading Council which
is presided over by the sultan to whom but scant respect is paid, for
the individual datos retain as much power as possible. Trade is free,
and both freemen and slaves engage in it at will, the slaves of the
island often attaining to a high degree of importance. The naturalists
are disappointed in their attempts to make researches on the island,
as the sultan, although in order to evade the request, declares that
it is unsafe, because of the hostile datos. Wilkes gives considerable
sound advice in regard to the navigation of this district, trading at
Jolo, and various other matters, besides an interesting though brief
history of Jolo, before and after the advent of the Spaniards. Those
interesting people the sea-gypsies are described. The expedition
reaches the Straits of Singapore on February 18.
The remainder of the appendix, except the last document, constitutes
letters written by the Jesuit missionaries from Mindanao and
Basilan, and an ethnological survey of the Mindanao peoples by
a Jesuit of Manila who had formerly spent a number of years in
Mindanao. They are all comparatively modern, extending through the
years 1885-1889. January 20, 1885, Father Quirico More writes to the
father superior of the missions mainly concerning the Moros about the
Gulf of Davao, where the Spaniard Jose Oyanguren defeated them and
brought them under the dominion of Spain. Various events are related
in regard to efforts to reduce these Moros who are less in number
than is generally supposed, for though the Moros generally acquiesce
in the Spanish proposals to assume village life, their willingness
is only feigned. Those about the gulf are the "remains of powerful
and warlike Moros, who in the not distant past collected tribute from
the Mandayas and other heathens." There are two classes of Moros, the
datos, or aristocracy, and the common people. With the first rank must
be included the panditas or priests. Though the Moros endure, they do
not accept, Spanish rule, and await the time when they can throw it
off. Meanwhile they also suffer from the heathens about them, who are
hostile to them. To obtain the best results the officers of dato and
pandita should be suppressed, and other radical measures carried out.
Father Pedro Rosell writes from Caraga, April 17, 1885, in regard
to a visit of inspection of the visitas of the southern part of the
district made by himself and Father Pablo Pastells, in December 1884,
to the Mandayas. He reports a most encouraging state of affairs there
pertaining to the conversion and reduction of the Mandayas. Especially
helpful has been the conversion of three bailanes or priestesses. With
the occasion of that conversion, the writer describes the method
of sacrifice among the Mandayas, and the effects produced on the
bailanes who are believed to be the true mediators between men and
gods. In describing the form of belief Father Rosell finds an analogy
to the Trinity in the Mandaya divinities, and one to Satan in the
two spirits of evil. Of great interest in this letter is the song
sung by the bailanes while sacrificing.
A series of five letters from Father Mateo Gisbert, written from
Davao in 1886, contains much interesting material. In his letter of
January 4, the Hispano-Germanic controversy over the Carolinas is
mentioned, and the heathen and Christian fear in the Davao district of
a German invasion. There are many heathens in Davao, some of whom are
industrious and intelligent, but few of whom are baptized. In southwest
Davao there are about 12,000 Bagobos, and they still maintain their
old heathen customs, among them that of human sacrifice. They have
two feasts during the year, one before the sowing of the rice, and
the other at the end of the harvest. The latter is called the feast of
women, and there is nothing worse seen at it than feasting, drinking,
and dancing. In the former feast, the human sacrifice figures. The
Bagobos recognize two beginnings and each person has two souls. Various
remarks are made in regard to their legends or beliefs. At death also,
the human sacrifice is performed in order to remove the mourning. One
such sacrifice is described. The second letter of February 8, recites
certain superstitious customs of the Bagobos. In times of sickness they
invoke their gods. They always give the first fruits of the harvest to
the diuata. Birds may be both good and bad omens; sneezing is always
a bad omen. There are few thefts among them, for they believe that by
the use of certain magic powders, they will compel the thief to inform
on himself. The Bilans are the most industrious of all heathen peoples
about Davao and they number about 20,000. Although they have some of
the customs of the Bagobos, their language differs from that of the
latter. In his letter of February 20, Father Gisbert describes the
customs of the Tagacaolos who number 12,000 or 14,000. Their language
is understood by the Visayans. There are many intertribal feuds among
them and they are continually at war among themselves, those of one
district capturing and selling to the Moros those of another. They
are more docile than are their neighbors. The Manobos are lazy and
warlike and constantly on the hunt for slaves. The Moros thereabout
are a race of thieves and are exceedingly treacherous. The Atas or
Negritos live in the interior, and but little is known of them. Their
number may reach 25,000, and they possess their own language. The
letter of July 26 is written in a slightly depressed tone. Father
Gisbert gives a short Bagobo genealogy. They have indulged in human
sacrifice for many years. Human sacrifices prove, though it seems
a paradox, a lucrative and real business, and not only Bagobos, but
Moros and others traffic in them. Various details of a human sacrifice
are given. The fifth letter of December 24, relates the results of a
visit to the island of Samal. There the Moros of the Davao district,
afraid that the Christian conversion is about to prevail, machinate
to keep control, and oppose missionary efforts. The action of the
Spanish authorities in giving titles as captains and lieutenants
to Christians makes such persons the real datos of the island and
weakens the hereditary allegiance. The remnants of the Moros about
Davao ask for villages, but it is only pretense, in order that they
may continue to live under their old customs, and so that the datos
may not lose the few followers left to them. It is advised that the
people be encouraged to desert their datos and panditas, and that
all the Moros be assembled into one village. The many small villages
of the Moros, each with its dato and pandita, are an obstacle to the
reduction and conversion of the heathens.
The letter written by Father Pablo Cavalleria to Father Francisco
Sanchez from Isabela de Basilan in the island of Basilan, December 31,
1886, gives a great deal of most important information regarding the
Moros of that island. The native race is evidently fewer in number
than the Moros (who number ten or twelve thousand), and is partially
christianized. The Moros inhabit the coast and the interior, the former
being known as Samal Laut, who are fishermen, and the latter as Yacans,
who are agriculturists. They are hostile to each other. With the Samal
Laut are mingled also Joloans and Malays. Personal descriptions of
the Moros, their mental characteristics, their religion, marriage and
mortuary customs, etc., are given. Their chief feast is the celebration
of the birth of Mahomet, though that date is not fixed but depends
rather on when there is sufficient food for a good feast. They are
superstitious, and perform various superstitious rites. They have seven
heavens and seven hells, each with its distinctive signification. Their
method of fighting is described. Their hatred toward the Christians
is well shown in a native song quoted by Father Cavalleria.
Father Pablo Pastells, in a letter to the father provincial,
written from Manila, April 20, 1887, devotes considerable space to
an ethnological survey of the peoples of Mindanao. The population
of that island is divided into Malays and Indonesians (although the
latter has no foundation), and Negritos; and there is still another
division into Old Christians, New Christians, and heathens. The first
named number 186,000, and their customs are influenced to a greater
or less degree by those of the heathens according as they are more
or less removed from them. Father Pastells describes their social
life in many details, which shows that they have become "reduced"
fairly well to a half civilized life. The New Christians date from
1876 (the date when the Jesuits reentered Mindanao) and are scarcely
to be differentiated in life and customs from the heathens from whom
they have proceeded. The heathens (among whom are evidently numbered
the Moros) aggregate 300,000, and among them are found Chinese and
Japanese crossings, says Father Pastells. In greater or less detail,
is set forth information concerning the Mamanuas, Manobos, Mandayas,
Manguangas, Monteses, Guiangas, Bagobos, Calaganes, Tagacaolos,
Tirurayes, Tagabili, Samales, Subanon, Lutangos Moros, Calibuganes,
and Moros. The worst of the last named, are the Moros of Jolo, and
the Samales Laut, while the most pacific are the Yacanes.
Father Joseph Maclotet writes to the rector of the Ateneo Municipal,
from Talisayan, May 11, 1889, concerning the Buquidnons of Misamis
province who are divided into three groups, numbering in all about
13,000. Socially and religiously they resemble other natives of
that district. They are described and compared to the Visayans. They
are intelligent and modest, and have some idea of God, heaven, and
eternity. They are polytheists and have four gods. The spirit of evil
is also propitiated by them. The sacrifices, consisting of products of
the soil, wine, and fowls, are generally offered by the old men. Their
marriage ceremonies and various other social features of their life
are described. They are industrious and engage in various industries
and occupations, the chief being agriculture. Their implements are
described, among them being an ingenious cotton-gin. The Chinese
with whom they trade take every advantage of them and cheat them on
all sides. They have rude musical instruments. They punish crime
according to certain traditional laws, the dato being judge. Many
superstitions and omens, as in all other heathens of Mindanao, enter
into their lives.
The final document of the Appendix is translated from the supplement
for December 9, 1905, of El Renacimiento, of Manila, and treats of
the still prevailing belief among the more ignorant people of Luzon
in regard to witches. The mangkukulam, the male or female witch,
cannot look another person straight in the face, and has immense
power of doing evil to his neighbors. He causes various aches and
pains. The symptoms exhibited by the person bewitched are given,
as also the modus operandi of the witch. Regular physicians are
powerless because they do not believe in enchantment. Instead, a
special witch doctor is employed. His treatment consists in the use
of anona bark which has power over the witchcraft, and in bad cases
a good caning is often administered, or, the last resort, bathing in
boiling water. This last proves effective, for the patient dies under
it. The belief is that these severe measures do not harm the patient,
but the witch. There is another witch doctor, whose procedure differs
somewhat from that of the former and does not involve the discomfort
of the patient to so great a degree. A small wax figure made in human
shape is put into boiling water, whereupon the witch is bound to
present himself and confess his fault. The writer relates a personal
experience, in which, against his will, he was made to act the part of
witch doctor. The people have another name for another sort of witch,
who sends his sickness, which is incurable, through the air. Every
Friday, all witches suffer terribly as a sort of recompense for the
power which they possess, and next day attend the witches' frolic.
The Editors
September, 1906.
DOCUMENT OF 1670-1700
Dominican missions. Vicente de Salazar, O.P. [From his Historia
de el Santissimo Rosario.]
Source: This is translated and synopsized from Salazar's Historia de el
Santissimo Rosario (Manila, 1742), from a copy owned by Edward E. Ayer.
Translation: This is made by James A. Robertson.
DOMINICAN MISSIONS, 1670-1700
[The following is translated and synopsized from Vicente Salazar's
Historia, [1] from a copy belonging to Edward E. Ayer, Chicago. The
first five chapters contain nothing directly on the missions.]
CHAPTER VI
A new reenforcement of religious arrives at this province and the
[post of the] commissary of the Holy Office is given back to it.
[In 1671, a band of thirty-three missionaries, who had been gathered
by the definitor, Juan Polanco, arrives at Manila. [2] They are
as follows:]
The father lector, Fray Alonso Sandin, son of San Estevan, of
Salamanca, and head of the mission.
Father Fray Alonso de Cordova, son of Santo Domingo y San Pablo,
of Ezija.
Father Fray Miguel Rodrigo, of the convent of San Estevan, of
Salamanca.
Father Fray Andres Toro, of the convent of Santo Domingo, of El Campo
de Zafra.
Father Fray Alonso Dominguez, of the convent of San Ildephonso,
of Toro.
Father Fray Bartolome Marron, of the convent of San Pablo, of
Valladolid.
Father Fray Domingo Mezquita, of the convent of Preachers, of Zaragoca.
Father Fray Diego Ortiz, of the convent of San Estevan, of Salamanca.
Father Fray Diego de Villar, of the same convent.
Father Fray Domingo de Escalera, of the convent of El Rosario,
of Madrid.
Father Fray Francisco de la Maza, of the convent of Nuestra Senora,
of Atocha.
Father Fray Francisco Luxan, of the convent of San Pablo, of Sevilla.
Father Fray Jacinto Samper, of the convent of Caspe, in Aragon.
Father Fray Geronimo de Ulloa, of the convent of Santiago de Galicia.
Father Fray Juan de Santa Cruz, of the convent of San Estevan,
of Salamanca.
Father Fray Juan de Arjona, of the convent of San Vicente, of
Plasencia.
Father Fray Joseph de la Trinidad, or Galfaroso, of the convent of
Santiago, of Pamplona.
Father Fray Juan Catalan, of the same convent.
Father Fray Joseph Valdes, of the convent of San Pablo, of Valladolid.
Father Fray Melchor Lorenzana, of the convent of San Pablo, of
Plasencia.
Father Fray Matheo Goncalez, of the convent of Santa Cruz, of Segovia.
Father Fray Mathias Ramon, of the convent of Santo Thomas, of Avila.
Father Fray Pedro Gonzalez, of the convent of Nuestra Senora, of la
Pena de Francia.
Father Fray de la Pena, of the same convent.
Father Fray Pedro Fenollar, of the convent of Santo Domingo,
of Mallorca.
Father Fray Pedro de la Fuente, of the convent of Santo Domingo,
of Victoria.
Brother Fray Juan Ybanez de Santo Domingo, of the same convent.
Brother Fray Diego de Almazan, of the convent of Preachers, of
Zaragoca.
Brother Fray Dionisio Morales, of the convent of Santo Domingo,
of Ciudad de el Caller.
The last three were choristers, and the following were lay-brethren:
Fray Matheo Gascon, of the convent of Preachers, of Zaragoca.
Fray Joseph Garcia, of the convent of Preachers, of Magallon.
Fray Raymundo Martorel, of the convent of Santo Domingo, of Graus.
The last named remained in Mexico in the hospice of the order
there. With the other thirty-two who reached this land, our ministries
and missions in charge of the province were reenforced, and other
missions which were promoted because of that new reenforcement, and
were shortly after founded as will be told later in the following
chapters.
[The remainder of the chapter relates to the reestablishment of
the post of commissary of the Holy Office to the Dominicans, who had
always held it previous to Fray Joseph de Paternina, O. S. A. Chapters
vii-xxvii contain lives of various missionaries of the Philippines and
the Asiatic mainland, notices of provincial elections, and accounts
of the missions of the Asiatic mainland.]