_Father Fray Gregorio de Santa Catalina goes to Roma, and presents his
[claim for] justice in the tribunal of the supreme pontiff. The end
of the chapter is concerned with a mission that Ours tried to make
to the Philippinas Islands, the founding of two convents, and the
deaths of two great religious_.
[The provincial's mission to Roma results disastrously at first,
for he is doomed to many months of dreary waiting is denied audience
with the pope, and even ordered to quit the city. But finally the tide
turns; the pope, having learned of his mission, grants the long-desired
audience, and after hearing the humble representations of the pleader,
looks favorably upon the Reform branch. Although the Augustinians
in Spain attempt to suppress entirely the Reform, public opinion is
too powerful, and the Recollects have too many influential friends;
and consequently, the general of all the Augustinian order, then Juan
Baptista de Asti, orders opposition to cease. Meanwhile, Father Pedro
de San Fulgencio comes as procurator from the Philippines to request
more missionaries. He finds the Reform in almost its last throes,
but, nothing daunted, departs for Rome to urge his mission before
the pope. Being favorably received and his pretensions granted,
after a considerable stay in the Roman court, where he also assists
the provincial Gregorio de Santa Catalina, he sets out on his return
to Spain, but dies at Milan; and, for lack of anyone to carry on his
work everything is lost for the time being. Now Augustinian agents from
Spain take the opportunity to arouse animus against the Reform and to
thwart their designs by saying "that the discalced were unnecessary
in the Philippinas Islands; and that those who had gone were few
and hitherto of no use in the preaching, as they were persons who
could in no way prove advantageous to the Indians. The contrary was
seen then; and by the mercy of God, we have since seen it here, and
shall see it, very clearly, in due course of time. We note here only,
for the confusion of those who boldly devised such a proposition,
the testimonies that have come on different occasions in regard to
the credit and praise of Ours, who have shed luster amid those rude
and very barbarous provinces, with so much glory to themselves, by
illuminating them with the light of the gospel." These testimonials,
some of them later than the period which the present volume covers,
follow:]
Let the first be that of an inquiry made in Manila, at the time that
the above-mentioned calumny was learned, before Captain Martin de
Herrera, alcalde-in-ordinary of the same city. The report of this
was approved afterward by the city's cabildo, its justices, and
magistrates, the witnesses being fully qualified to act as such:
namely, the master-of-camp, Don Bernardino del Castillo Maldonado,
castellan of the fort; Master-of-camp Don Pedro de Chaves; General
Don Joan Esquerra; Captain Christoval Guiràl; General Don Joan Manuel
de la Vega; Don Joan Sarmiento, chancellor of the royal Audiencia;
Don Francisco Gomez de Arellano, dean of the cathedral there, and
commissary-general of the crusade; Don Joan de Aguilar, archdean of
the same church; Captain Hernando de Avalos y Vargas; Licentiate
Rodrigo Guiràl, secular priest; Admiral Don Joan de Valmaseda;
Don Luis Enrriquez de Guzman; Don Diego de Leòn, school-master of
the said church; Captain and sargento-mayor Don Francisco de Ayala;
Don Luis de Herrera Sandoval, treasurer also of the same church; Luis
de Barrasa, regidor of the city; Captain Melchor de Ayllòn; and Don
Antonio de Arze, also regidor of Manila. All those so illustrious
persons deposed that the discalced Augustinian religious who were
living and who had lived there, were serious, learned, spiritual,
beloved men, and that they were gladly seen and heard by those who
lived and dwelt in the Philippinas Islands; and that, by their good
life and example, they had gathered and were gathering much fruit in
the community, and among the natives of the province of Zambàles. Those
people had been most fierce enemies of the Spaniards and other nations
before Ours had taken charge of their reduction. By the excellent
instruction of our religious, they had become so tamed and gentle that
now one could pass through their coast; while before one could not
even approach them without evident risk of those people killing him,
with great gusto, as they were so barbarous. Consequently, it would
be well to keep and increase those religious in that archipelago,
for the salvation and profit of souls.
The second testimony is that of the royal Chancillería of Manila, in a
letter to the Catholic king of the Españas, and affirms the following:
"The discalced religious of the Order of St. Augustine, who are
employed in these islands in preaching the holy gospel, are held
in great esteem in this city of Manila because of their virtue
and good example. They have three or four provinces of Indians in
their charge, and, moved by holy and pious zeal for the welfare of
souls, they continue daily to establish new convents among the most
unconquerable people of the islands. Thus have they been seen to gather
most considerable fruit for the service of God and of your Majesty."
In another letter are also noted these words, which affirm the above:
"The discalced religious of St. Augustine are very observant in their
ministries, and attend to the service of your Majesty, on occasions
of enemies by sea and land, where some have been killed and captured."
Before proceeding further, it will not be an impertinent digression
to mention and explain briefly the services above mentioned, stating
first that our religious serve as chaplains in the forts of Tandag,
Calamiànes, Bagangàn, and Linào, with notable sacrifice both of
their liberty (for they are often captured and illtreated) and
of their lives, because of the bad voyages on, and hardships of,
the seas. When Don Fernando de Silva was governing the islands,
a fleet was sent against the Bornean and Camucònes enemy, who were
devastating the coasts, seizing numbers of captives, and committing
other depredations. As chaplains went fathers Fray Diego de San Joan
Evangelista, native of Zaragoça, and Fray Joan de la Cruz. They bore
themselves so devotedly amid the military excitements, and gave so good
examples, that the chief commander, one Captain Bartolome Diaz, finding
it necessary to absent himself, in order to leave his men with security
and in quiet appointed, with well recognized prudence, the first above
named. For that religious, not as a substitute for the commander,
but as a father, cared for all, and they were satisfied. And they were
surprised, because it happened that, the supply of water falling short,
they sought it, but were unable to find any in various parts of the
islands, and were suffering the anguish and affliction that can be
imagined in such an extremity, when one day the said father said mass,
begging our Lord for help in such need. It happened, then, that after
performing his ministry he returned to the men and told them to be very
joyful, and to look in the direction that he pointed out to them for a
spring that was there. They found it immediately, not very far away,
and praised God for so great a mercy. In the insurrection of Caràgha
a numerous fleet was also prepared; Captain Joan Mendez Porras was
accompanied, for the common consolation of the soldiers, by fathers
Fray Lorenço de San Facundo and Fray Diego de Santa Ana. By their
efforts the villages of Bislìn, Careèl, and Bagangan were conquered
and that land again reduced. In another fleet that set out from the
same province of Caràgha, Captain Joan Nicolas chose father Fray
Jacinto de San Fulgencio, whereupon many villages surrendered to
the service of the king; and the Indians of the island of Dinagàt,
Baybayòn, and Sandegan requested ministers, and five hundred were
baptized. Besides such occasions, which are generally quite common,
Ours have served in divers fleets that have been prepared to oppose
the Dutch who were infesting the shores. Lastly, in two expeditions
made by Don Sebastian Hurtado de Corcuèra--one to the kingdom of
Jolo, and the other to that of Mindanao--he took, in the first,
fathers Fray Joan de San Nicolàs, and Fray Miguel de la Concepcion;
and in the second, father Fray Lorenço de San Facundo and father
Fray Joan de San Joseph. The last-named religious was very useful,
for he served as ambassador to the Moro king, to whom he was a friend,
as he had been his captive in former times.
Returning to our narration, and the relation of the security of
Ours, now comes Don Fray Hernando Guerrero, archbishop of Manila,
in a letter to the Congregation of the Propaganda of the Faith,
[40] and he confirms the work of the same, while he says:
"The discalced Augustinian religious who live in these Philippinas
Islands are gathering a very large harvest here in the conversion of
souls. Not less known are the advances that Christianity is making
in the kingdoms of Japan by their preaching and teaching, where in
the years one thousand six hundred and twenty-nine and thirty, six
religious of the same institute suffered martyrdom, together with
many others, members of the third order, [41] or _Mantellatos_, and
confriars of the girdle [_correa_] of our father St. Augustine, all
converted to the faith and instructed by the same discalced religious
who are in those regions. Now, to relate the news that we have just
received, two of the same religious are suffering the most exquisite
torments that can be imagined, after two years of the hardest kind of
imprisonment. They are suffering also, in the ministries and convents
which they maintain in these islands, great discomfort and hardship;
for the Indians in their charge are the most unbridled and fierce of
all those known in this archipelago, as experience of last year proved,
when the Indians killed four religious. Their death and the evident
danger of their lives did not frighten the others, and therefore
other missionaries did not hesitate to go."
While that prelate was bishop of Nueva Segovia, he also wrote two
letters, one to the Catholic king of España, and the other to the
above congregation, of the following tenor:
"The Order of the discalced religious of the Order of our father
St. Augustine are of considerable importance in these islands, and
they are gathering much fruit with their teaching and their good
example. They have many missions in districts remote from this city,
as they were the last who came to the islands, etc."
"The discalced Augustinian religious," he says in the other, "who
reside in these Philippinas Islands are gathering large harvests in
all parts in the conversion of the souls of these pagans, as they have
done in the kingdom of Iapon. Two years ago six professed religious of
the same order were slain there, by fire and sword, for the preaching
of the gospel, and the conversion of souls, in addition to seventy
other persons who suffered the same death, in the same kingdom,
for the preservation of the faith, which they had received then
through the ministry of two Spanish religious of the same institute,
who were preaching it there. The two latter are also now in prison
for the same reason, and it is thought will already have perished by
fire or in some other way."
Don Fray Pedro de Arze, bishop of Zugbù, was more minute in describing
the labors and efforts of our religious, in a letter informing the
sacred Congregation of the Propaganda of the Faith, in which he says
the following:
"For some years past the discalced Augustinian fathers of the
congregation of España have been, and are, gathering very large
harvests in the conversion of the infidels of these islands; for,
besides the many others that they have in other bishoprics, they
have more than ten convents in my diocese alone. They are laboring
therein in the cultivation of the vineyard of the Lord, with the best
of example, strict observance, and care. This is in the newest and
most dangerous posts of these islands, where their lives are exposed
to great risk, as the islands are hostile. But notwithstanding all
these dangers and hardships, they have converted a very great number
of infidels, both adults and children, to our holy Catholic faith. I
trust, God helping, that the conversion of the infidels--and especially
those of one island where those holy religious have their missions,
as it is one of the largest islands of these regions--will, in the
future, by means of their care and industry, advance and increase to
much greater, etc."
Besides the above, there are three other letters to the same
congregation, of the following tenor:
"The discalced religious of the Order of our father St. Augustine have
worked hard as long as they have been in these islands (which is many
years), and with good example, in the preaching of the holy gospel;
and they have gathered a great harvest of souls. They have established
many convents in the islands, for which they should receive honor
from your Excellencies, and receive protection, so that his Holiness,
as master and father, may concede them rewards and favors, so that
they may be encouraged to complete what they have begun."
The second letter contains the following points:
"The Recollect fathers of the Order of our father St. Augustine in
these Philippinas Islands are laboring faithfully in the vineyard
of the Lord, with good example and prodigious danger, as the people
whom they instruct are harsh and fierce. In some districts, they
are making much gain in the conversion of souls; in Japon they have
made a very great gain, and have converted many, both men and women,
who have given their lives for the confession of our holy faith,
as will be seen there by the authentic report that is being sent to
his Holiness. Consequently, they deserve that your most illustrious
Lordships show them every grace and protection, and that you encourage
them to proceed in a work so holy by writing to the king of España to
protect and aid them, for that their example and good life deserve it."
The third letter is of the tenor that is set down here:
"The Recollect fathers of the Order of our father St. Augustine
in these Philippinas Islands are faithfully cultivating, in most
exemplary manner, the vineyard of the Lord, and are preaching His
holy gospel with great hardship and danger to their lives; for those
people whom they have in charge are so harsh and fierce that they
killed four religious the past year. But the others did not fear
on that account to send new ministers to preserve the fruit that
they were gathering among those souls, through their hope that, by
their teaching, they will convert all of those people to the true
knowledge. They have also made much gain in Japon, as has been seen;
since a great number of pagans, abandoning their errors, have embraced
our holy faith through the preaching of the religious of this order
who are in those kingdoms. For their confession, six religious of
that institute, accompanied by many, suffered martyrdom, after they
had taken the habits of Mantellatos, or tertiaries of the same order,
with other confriars, and others who wear the girdle."
This prelate confirmed the same in two other letters to the Catholic
monarch, in the following manner:
"The Recollect fathers of the Order of our father St. Augustine,
from their first arrival in these islands, have gathered a plentiful
harvest in souls by their good example. They have many convents
and many missions in their charge. In their care are the islands of
Calamiànes, and they have charge of a great part of the island of
Mindanao, where they have convents and labor with great zeal for the
salvation of souls."
In the second letter he wrote these words:
"The Recollect fathers of the Order of our father St. Augustine
have many convents in these islands, where they administer, with
great care, Christian instruction to the natives of the islands,
to whom they furnish a good example and whom they treat with great
gentleness. Their missions are very dangerous and the people of some of
them are harsh and fierce. They have had very good success in Japon,
and have given many martyrs to the Church, who fortified their lives
by the confession of our holy faith, as will appear there [_i.e._,
in Europe] by the report made here in regard to this. They merit the
aid and protection of your Majesty, so that they may be encouraged
to serve our Lord."
The ecclesiastical cabildo of Manila, occupying the vacant see,
testified to the same king of España in another letter:
"The discalced Augustinian religious are very austere in their
institute, and in their ministrations to the natives in the missions
under their charge--who, as they are among the most untamable and
fierce people in these regions, have killed and captured several of
the religious. Consequently, they are very short of men, but have
not failed in the service of your Majesty on the occasions that have
offered by land and sea."
It would be an evident ingratitude not to record here three letters,
which the unconquerable city of Manila wrote to their king and
sovereign, giving him a definite relation of the condition of Ours.
_First letter_
"The order of the discalced Augustinians, which has extended into
these islands, has been and is of great fruit in the spiritual by
their general virtue, their exemplary lives, and their excellent
teaching--both in the settlements of the Spaniards, where they
have convents, and in those of the natives where the ministration
and preaching of the holy gospel results in a very great harvest of
souls. Because they were the last order to settle in these regions,
they had to build some of their convents among the most rude and
warlike natives of these provinces. They have had so good success
with those natives that, through their efforts and the loving
treatment which they have shown them, they have so converted them
to the faith and so subjected them to the obedience of his Majesty,
that the fervent spirit which those religious have infused into both
those tasks is very evident. The order has a great lack of ministers
to occupy their many missions; and they need the favor and protection
of your Majesty, in order to attain their desire of carrying very
far the conversion of souls, and of preserving those who have been
converted to the faith. Therefore, this city is under obligations
to represent it to your Majesty, and to petition your Majesty, as
we do, with all humility, to be pleased to have a goodly number of
religious sent to them, so that they may continue and carry on their
good intentions in the service of God and that of your Majesty. For,
besides that the number of religious here is very few, as they have
scarcely enough for their missions, they fall sick and die, as many of
the sites and posts to which they go are not very healthful; for which
reason, the lack of ministers in their order is greater each day. This
is felt so much the more keenly as the importance of it is known."
_Second letter_
"This city of Manila has informed your Majesty on other occasions
of the great results produced in these islands by the discalced
Recollect religious of the Order of St. Augustine. Their exemplary
devotion is daily increasing this Christianity, as they strive for it
with so great energy. In regions so remote, and so full of enemies
and of heathen people, they, losing the fear of the violent deaths
that they suffer daily, with the holy zeal which accompanies them,
have founded many convents. From that has resulted a very great
conversion of those rude people, they being the most turbulent that
are known in these regions. May our Lord, for whom is this work,
decree that they continue to increase, since so many blessings result
from it for the glory of our Lord and the service of your Majesty. To
you we represent the aforesaid, and their great need of religious so
that they may continue. For two alone who went to Japon have been the
cause of sending seventy Japanese to heaven--some already religious,
and others brothers of the girdle--while the said two fathers were
arrested and destined for martyrdom, and it is expected will by today
have achieved the happy end of it."
_Third letter_
"This city of Manila has informed your Majesty on various occasions of
the great importance to these islands of the order of the discalced
Recollects of the Order of St. Augustine; of the apostolic men in
it; of the great harvest that they are gathering by the preaching
of the holy gospel; of the excellent example which they have always
given, and are giving, with their strict and religious life, and
their so close observance of their rules; and of the so considerable
results that have been achieved by them in the service of our Lord
and in that of your Majesty, with the aid of your royal arms, in
the great number of infidels who have been converted to our holy
Catholic faith, and have been subdued so that they render your
Majesty due homage and tribute. Those people have generally paid
that tribute and pay it every year. [We have written you] that
those religious have exercised and exercise with especial care in
all things the spiritual earnestness that concerns their profession,
both in the maintenance or their work and in their continual desire,
notwithstanding the innumerable annoyances which they endure, to carry
this work onward. They are ever converting new souls to the service
of our Lord and the obedience of your Majesty, while they preserve
great harmony and concord among themselves. Consequently, that order
has always been and is one of the most acceptable orders and one
of the most welcome in these islands. They are the poorest of all,
as all their ministries are in remote regions very distant from this
city, and among the most warlike people in all the provinces of these
islands, as they have been but lately reduced. [We have told you] of
the risk of their lives on account of this, because it has happened
at times that those who seemed to be pacified have rebelled; while at
other times the religious have fallen into the hands of those who were
not pacified, when preaching to them the holy gospel. There have been
many others also who have suffered martyrdom in the kingdom of Japon,
thus enriching the church of God with such noble actions, as well as
the crown of your Majesty. Above all, they have no income except the
alms given them by the faithful. There is no fleet in which they do
not sail for the consolation of the infantry, etc. This city petitions
your Majesty to be pleased to concede permission to the said order,
so that religious may pass from those kingdoms to these islands to
the number that your Majesty may decree, in consideration of the fact
that the need for them, in ministries so distant as theirs, is very
great. In those ministries, through the little nourishment of the
food which they use for the sustenance of human life, for they live
as those who are truly poor, and with great abstinence, which they
observe, without reserving any time because of discomforts, whether of
sun or shower, going through dense forests and inaccessible mountains
in order to reduce the many millions of souls of those districts to
our holy Catholic faith, not one of whom has any light, etc."
Don Joan Niño de Tavora, governor and captain-general of the
above-named islands, and president of the royal Chancillería of Manila,
says in another letter to the same king:
"The Recollect Augustinian fathers who reside in these islands,
inasmuch as they arrived last, have taken the districts most distant
from this city. They are extending their labors into the district of
Caràgha, and Calamiànes, with success among those Indians, etc. During
the last four years, more than four thousand persons have been baptized
by that order alone. I petition your Majesty to be pleased to order
that their procurators be despatched with the greatest number of
religious possible, etc."
Lastly, Sabiniano Manrique de Lara, who exercised the aforesaid office,
concludes in another letter, in which he affirms the proposition:
"The order of discalced Recollects of St. Augustine who reside in
these islands and the districts of them, preserves in its members,
with all virtue and exemplary life, its obligations for the service
of God, in the protection and instruction of their parishioners,
the Indian natives; and in what regards the service of your Majesty,
they show the efficacious zeal of good vassals. For during the time of
my government they have not at all embarrassed me in any way. On the
contrary, as I recognize their good conduct, I am obliged to represent
it to your Majesty; and will your Majesty be pleased to show them every
favor and grace, in whatever opportunity may occur to your Majesty."
A letter came with those that are here given as addressed to the
sacred Congregation of the Propaganda of the Faith, who ordered the
two following letters to be written, which we place at the end, in
order to qualify better the labor of Ours, and to conquer the calumny
of those who attempted to obscure and stifle the fervor with which
the Reform commenced the reduction of the barbarous infidels.
_To the vicar-general of the discalced Augustinians_
"Very reverend father:
"Your Paternity will have learned that a letter was presented and read
in the assembly of the sacred Congregation of the Propaganda of the
Faith, received from the bishop of Zibù, etc. The most illustrious
lord cardinals have received most special pleasure in learning from
it the great number of convents that the religious of your order have
built in the Philippinas, and also the great harvest that they are
gathering in the conversion of those heathen by their example and
their good and holy customs. Inasmuch as the said bishop lives with
steadfast hopes of greater progress and advancement if he were again
aided and reënforced with other laborers of their order, such as they,
and resembling them, the sacred Congregation, attentive to this,
petitions your Paternity, with the affection and earnestness that
the salvation of so many souls merits, to effect and strive anew,
with all the earnestness and care possible, to provide new religious
and workers for those so remote and needy regions. We assure your
Paternity that it will be a great service to God and to the holy
apostolic see. And also that act will be one of great pleasure
to their Excellencies the cardinals. The latter advise you that,
in the missions conducted by your Paternity, the contents of the
decree enclosed herewith should be observed and obeyed. Besides this,
the sacred Congregation, in consideration of the services that your
Paternity's order has rendered to the holy apostolic see, has thought
best to protect that order with great pleasure and good-will, etc.
_Cardinal Ludovisi_
_Francisco Ingoli_, secretary."
_To the very reverend fathers the father provincial and the definitors
of the discalced Augustinians in the Philippinas Islands_
"Very reverend fathers:
"The relation of the progress that your Reverences have made in those
districts in the conversion of the heathen, and of the efforts put
forth and the hardships suffered for the said object, having been
referred to this sacred Congregation of the Propaganda of the Faith,
his Holiness and these my most illustrious Lordships, after having
received most special consolation from so good news, have praised
not a little the zeal and piety of your Reverences. They also exhort
you to continue in the future with the same fervor, especially in the
care of the mission destined for Japòn. In the same manner they have
ordered that an urgent message be sent to the papal legate [_nuncio_]
of España to try to procure prompt despatches for the multiplication
of the ecclesiastical workers in those regions. His Holiness, in
particular, has willingly offered them his consolation with eight
thousand benedictions, etc.
_Cardinal Borxa_
_Francisco Ingoli_, secretary."
In order to conclude all this with the destruction of the calumny
that their opponents invented, in regard to the presence of Ours in
Philippinas being without fruit, we might quote certain authors who
have spoken in no uncertain voice in their praise. But we forbear,
except in the case of master Fray Thomas de Herrera, whom, as he
is worth a thousand men, it will be well to cite. In regard to the
aforesaid, he speaks in the following manner in his _Alphabeto_:
"These fathers, who were not slothful laborers, kindled with zeal
for the Catholic faith, and desirous for the salvation of souls,
crossed the seas in the year 1605, to remote regions of this world,
although at the eleventh hour." (Folio 181, volume i.)
"The discalced fathers of Hispania crossed the seas in the year 1605,
kindled by their zeal for the salvation of souls (and at times by
the shedding of their blood in the kingdoms of Japonia) to those
remote islands, as planters of the Church or as spreaders of its
tents." (Folio 127, volume ii.)
"The congregation of the discalced of Hispania, which extends its
vineyards even to the seas and to the Philippinas Islands, sent
laborers about the year 1588 to remote colonies, who preached the
gospel to the Japanese; and with their own blood, shed most profusely,
they either planted or watered the Church in various kingdoms,
and illumined the Augustinian order with a great number of glorious
martyrs." (Folio 485, _ibidem_.)
[A section devoted to the founding of the convent of Calatayud in
Aragon follows, and the narration of the work in the Philippines is
taken up again in the succeeding section, entitled:]
_Foundation of the convent of Bolinao_
The missionary religious in the Philippinas Islands had complete and
quiet peace, although those who were living in España, opposed by
miseries and misfortunes, were trying with all earnestness to recover
their lost quiet. A great field was offered to them, in which to give
vent to the ardor of their desires; but being few in number, they could
not accept as much as was given them. They determined finally to take
the island of Bolinào, near the province of Zambàles and of Tugui,
whose warlike and fierce inhabitants, although less so than the others,
gave father Fray Geronimo de Christo, vicar-provincial at that time,
and his associate, father Fray Andres del Santo Espiritu, sufficient
occasion to exercise their patience; for, not wishing to hear them,
they tried daily to kill them. The two fathers persisted in softening
those diamond hearts with their perseverance, after having lived for
some months on only herbs of the field, when the natives deprived
them of food so that, thus needy, the fathers should be compelled
to leave them and go away, or so that they might die of hunger. That
might have happened if God our Lord had not aided them with His grace,
as is His wont in times of greatest stress. The patient endurance of
Ours conquered the barbarians; and, recognizing that those who were
so long-suffering and so kind could not fail to be right in what
they said, they submitted to the yoke of the gospel, very gladly
and joyfully receiving the Christian instruction and baptism. For
that reason it became necessary to found a convent there, and that
was accomplished through the conversion of one thousand six hundred
souls, who are directed, together with those of other villages near
by. In that place occurred a circumstance resembling that of father
Fray Rodrigo de San Miguel, which we have recounted above; for while
all the Indians of the village were not yet converted, our religious
learned that those of the village had gone to a bamboo plantation not
very distant, in order to worship it and to venerate their bamboos, as
if they were gods. They followed the Indians, and found them occupied
with their blind observances. The more the religious persuaded them,
they could not induce them to cut a single bamboo, because of the error
which they had accepted from the mouth of the devil, namely, that they
would surely die if they touched the canes. Thereupon the fathers,
although at the evident risk of their lives, amid the great shouting
and lamentations of the Indians, ordered a good Christian servant, who
acted as their guide, to begin to fell the thicket. Proceeding at first
with the fear of those foolish people, the servant felled the entire
thicket to the earth, and then the barbarians were assured of their
error, and without delay they more joyfully accepted Christianity.
[Two sections follow, treating of the lives of Fathers Geronimo de
Christo and Diego de Jesus, the first of whom was a missionary in
the Philippines and the second in Mexico--who, being captured by the
English, passed through many stirring adventures.]
[Chapter x contains nothing touching the Philippines except a brief
survey of the life and death of the founder of the Philippine missions,
Father Joan de San Geronimo. He died near Ormuz, while returning to
Spain in order to secure more workers for his mission.]
Third Decade
[The first chapter recounts that papal permission was given to erect
four novitiates in the convents in the four Spanish cities of Madrid,
Valladolid, Zaragoza and Valencia.]
Chapter II
_Foundation of the convent of Cigayan_
_The year 1612_
The missionary fathers of the Philippinas Islands were free from
anxiety, and were far from suffering the strife and upheaval that the
Reform was enduring in España. However, in their great anxiety to guide
souls to heaven, they did not desist from their fruitful conversion
along the coasts of Zambàles. They needed associates to help them
carry so heavy a burden; but notwithstanding that, in their sorrow for
the lamentable loss of those who did not yet know God because of the
lack of missionaries, after they had converted many infidels in the
village of Cigayàn they set about founding a monastery there. They
carried it out that year, and lived therein with all security until
an Indian, instigated by the devil, laid violent hands on father Fray
Alonso de San Augustin, whom he wounded severely in the throat with
a very broad though short dagger, called _igua_ in that country,
which is made purposely for beheading a person at one blow--a vice
common to the Zambàles, before they knew the sweet charity of the law
which we profess. But as the stroke was first caught by the hood [of
the father's habit], the barbarian did not succeed in his purpose,
which had been to behead him in a moment. But the wound did not
heal readily, and consequently he lived but a little while. It is
said that there was no further cause for the atrocious and profane
act of the wicked parricide than the desire to free himself from
the censures that that same father had administered to him for his
crimes and wickedness. Thereupon, the Indians of the village rose
in revolt, and after burning the church and the convent, fled to the
mountains. However, some remained, who defended the other religious,
and carried the wounded man to Masinglo. Consequently, the village was
almost deserted. Afterward they tried, and successfully, to subdue
the insurgents again. They succeeded by their energy and toil, and
restored the settlement and church again to their former state for
the administration of seven hundred souls or so, who were the last
ones to comprehend the cry of the gospel.
It happened in this place that one Sunday, while father Fray Francisco
de Santa Monica was in the church teaching the rudiments of the
Catholic faith to the least intelligent Indians, they came to tell
him that there was a certain woman, at a long legua's distance from
that place, dying of childbirth, who was entreating for baptism very
earnestly. The said father left his exercise, and, seizing a staff,
started to run so fast that, as he himself testified, it seemed as if
he were flying through the air. He was not far wrong, for in less than
one-half hour he reached the place or hut of the poor woman who was
expiring, all swollen and black with the pain and anguish that she was
suffering. He baptized her (and also instructed her as was necessary),
and she immediately gave birth to an infant, which, although alive,
was much deformed because of the danger of the mother. After it had
been washed likewise from the original sin in which all we children
of Adam are born, they both died, to the joy and wonder of that
minister at seeing the depth of the divine decrees in regard to the
predestination of those souls.
[Chapters iii, iv, and v treat of the European affairs of the order.]
Chapter VI
_All of the charges against the Reform are annulled by a brief, and
the fifth provincial chapter is held, with the prorogation which
they claimed. Two convents are established and a mission arranged
for the Philippinas_.
_The year 1616_
[By a papal decree of May twenty-one, new life is given to the
Recollect order, and their future assured. On the return of Father
Gregorio de Santa Catalina, the chapter which had been delayed until
that time was held. In this chapter, _discretos_ (or persons elected as
assistants in the council of the order) and visitors were abolished,
the latter having been found more expensive than useful. The title of
chief preacher was not to be given to anyone, as it tended to destroy
the democratic principles of the order. A section on the founding of
the college of Caudiel in Spain follows, and then the last section
of this chapter, which is also the last of this volume _in re_
the Philippines.]
_Foundation of the convent of Cabite_
Inasmuch as we have left our religious busily occupied in the lofty
ministry of the conversion of the infidels, it will be advisable for us
to turn our attention to them, on the present occasion, praising their
great zeal. Much more must we do so, since they advanced with so few
workers to do all that their forces were able, both in the preaching
of the gospel, and in the spread of their houses, in order that they
might serve with energy in the no small toil that was theirs. That
convent of Cabite seemed to be necessary; and they did not deceive
themselves, for, although only two leguas distant from Manila, it
is of considerable consequence for the conversion of many souls,
as Cabite is a port where men of not a few Asiatic nations assemble
for the sake of its commerce, which is remarkable. Hence that place
comes to be the largest one in the Philippinas Islands after the said
metropolis, and all the seamen live there, in order to be conveniently
near to its traffic and its trade. With such a motive, that convent
was founded by father Fray Andres del Espiritu Santo, and under so
good auspices that it has been of use to the service of God and to
the credit of the Reform, because of the spiritual blessing that it
has obtained, as well as by the esteem in which it has been held,
as the various people who come there from the most remote and distant
kingdoms have experienced the example and instruction of Ours. Divine
Omnipotence has there made illustrious, for the feeding of hearts, a
devout image of our Lady of Rule [_Nuestra Señora de Regla_]--modeled
from the one that protects and defends the Andalusian shores between
Cadiz and San Lucar--especially favoring through her means the poor
sailors in the continual dangers of their fearful duty. So many are
the vows that attest her miracles, that it would be a digression to
have to mention them.
While the useful foundation of that convent was being directed in
Philippinas, father Fray Rodrigo de San Miguel was in España, working
carefully and diligently in order to get the necessary despatches
to conduct helpers suitable for the prosecution of the spiritual
conquest that had been happily commenced among the Zambàles. The
vigilance employed by two commissaries to get the so desired subsidy
for his brothers was disappointed by death, and by the opposition
we have already related. Consequently, the few who were fighting
the devil in the enclosure did not desist, and sent the above-named
father--since he was the most fitting person that could be found for
the attainment of such an enterprise--to whom they consigned papers of
great moment, as a testimonial of the work and of the fruit which they
were gathering with the gain of souls. Our calced fathers themselves
affirmed it, to the confusion of those who here opposed father Fray
Francisco de la Madre de Dios, and their ministries and desires. The
father embarked with great haste, but as he was coming on an affair of
heaven, misfortunes were not wanting in the world, and he endured very
heavy ones. He himself mentioned them in a relation that he made to
Pope Urban Eighth at the latter's command, when he reached his feet,
as the ambassador of certain schismatic princes of the Orient (as we
shall relate in detail when we come to the year of that event). The
father declares, then, that having suffered a severe storm amid the
islands--during which the vessels anchored at Manila were wrecked--he
sailed immediately toward Japòn. Thence, after suffering other
tempests, they finally sighted Cape Mendocino in forty-four degrees
of latitude. Then coasting along the shores of Nueva España (which
was composed of inaccessible mountains), and through unknown seas
(in which he saw great monsters), for the distance of one thousand
leguas, he sighted the cape of San Lucas. There the gulf of the
Californias begins. The father anchored in Acapulco, the best of the
ports known to the pilots, after having spent more than seven months
on the voyage. He went to Mexico and to Vera Cruz; and, continuing
his journey and encountering a new storm on the ocean, was driven to
the coasts of Terranova [_i.e._, Newfoundland] and of Labrador. As a
consequence so much shortness of food was experienced that only two
onzas of biscuit were given to each man, and about the same amount
of water. The ship began to leak, so that it was as if by a miracle
that it was able to put in at the Terceras. There they refitted, and
the father finished his navigation, by coming to Cadiz, after having
made to that point from Manila seven thousand one hundred and sixty
leguas, in the manner that we have seen. Thence he went to Madrid,
and was given favorable audience; and everything that he petitioned
was conceded to him. But when twenty religious had been assembled,
although they were even about ready to sail in the fleet that was
being sent with reenforcements to the Malucas, the father's luck
turned against him with the order that was received, for the boats
that were ready not to sail. Consequently, he was accommodated on
the fleet of Nueva España, but with very few religious. However they
proved to be many, because of the lack of religious in the ministries
and convents of the Indias....
General History of the Discalced Religious of St. Augustine By Fray
Luis de Jesus [42]
Decade Fourth
Chapter First
_The Augustinian Reform is erected, by pontifical favor, into a
congregatión, divided into provinces, and governed by a vicar-general._
[The first eleven sections of this chapter relate to affairs in
Spain, and contain matters touching the order at large, as well as
the affairs of various districts, and others pertaining to the lives
of various religious of the order. The balance of the chapter deals
with Philippine matters, as follows.]
_Year 1621_
§ XII
_Foundation of the convent of Zibù in Filipinas_
During this year of twenty-one, when our discalced order was erected
into a congregation in España, the number of our houses in the
Filipinas Islands was increased by the efforts of the zeal of the
religious who were attending therein to the service of God and the
welfare of so many souls, who were in need of ministers to lighten
them with the divine word upon the pathway of the Lord. Sovereign
Providence, then, arranged that our discalced should have a convent
in that island of Zibù. It has been a station for the entrance of the
publication of the faith of Christ our Lord to many distant provinces
of barbarous and blinded people.
The famous Magallanes discovered it in the year 1521. It has a
circumference of less than one hundred leguas. Its inhabitants are
called Pintados, because they have various designs on their bodies,
which they make with iron and fire. They were formerly regarded as
lords and chiefs of the other neighboring provinces, for they made
themselves feared by their great valor. Adelantado Miguel Lopez de
Legaspi gained it by force of arms from its king Tupas in the year
1575 [_sic_], and founded there the city of Nombre de Jesus, because
an image of the most holy child Jesus, one-half vara tall, was found
there in the house of an Indian. The Observantine fathers possess
that image in a convent that was built in the same house and on the
same site; it had before been owned and venerated by the heathen,
and is today frequented by the Catholics, who find there relief for
their needs. The city lies in the eastern part, and has a good port,
while there are other ports found in the island. There, then, did the
most pious bishop, Don Fray Pedro de Arce (of the order of our father
St. Augustine, and a son of the most observant province of Castilla,
and of the convent of Salamanca--where he professed in the year one
thousand five hundred and seventy-nine, while father Fray Antonio Muñoz
was prior), solicit our discalced to found a convent; for, although
they had been the last in arriving at Filipinas, he hoped that they
were not to be the last in the work of the vineyard of the Lord.
The bishop assigned the site in a chapel dedicated to the conception
of our Lady, somewhat apart from the traffic of the city, so that,
accordingly, the religious could give themselves more quietly to
prayer. He adjudged them also the spiritual administration of an islet
and small village called Maripipi, not very far from Zibù. About
six hundred souls were instructed there by Ours with great care
and vigilance. The erection of that convent was accomplished by
father Fray Chrisostomo de la Ascension, who was its first prior. He
erected a small building, that afterward was rebuilt because of an
accidental fire, and extended so that now it is a very comfortable
dwelling, well suited to purposes of devotion. That convent has a
devout confraternity of Our Lady of Solitude [_Nuestra Señora de la
Soledad_.] On Holy Thursday, a solemn procession is made after the
ceremony of the descent of Christ from the tree of the cross. That
procession, passing through the streets of the city, is a great
edification and consolation to the faithful.
§ XIII
_Foundation of the convent of San Sebastian outside of the walls of
Manila in Filipinas_
The very devout and pious gentleman Don Bernardino del Castillo
Ribera y Maldonado was so good a benefactor to our discalced that
his generosity, which could not be satisfied within the circuit of
the walls of Manila, desired that we should make an experiment about
one-half legua from them. There as he had an estate which occupied
all that site, called Calumpan, to the boundaries of a little village
named Sampolog, and in its midst a well-built bit of a house, he made
an entire gift of it, so that a monastery might be built, in which the
religious could live retired, and, free from the excitement of the
city, give themselves up with more quietness to prayer. Father Fray
Rodrigo de San Miguel--whose heroic labors will give us considerable
of which to write--took possession of the estate, and remodeled the
said house in the form of a convent. The aforesaid master-of-camp
and castellan of the fort, Don Bernardino, was of great help, and it
was completed in time. The said village of Sampolog was assigned to
the care of the religious, so that the more than three hundred souls
that it contained should be instructed and taught there by them.
The comfort of the site was increased, so that the provincials have
chosen it as their place of habitation, because of the quiet that
is enjoyed there, as well as for its pleasantness, which serves as
a just recreation to the continual fatigue that their government
brings with it. One would believe that God looked on that house with
pleasure, for, during the cruel rising of the Sangleys, or Chinese,
it suffered no considerable damage, although they set fire to it in
various parts with the desire of leaving not even a memory of it. We
piously believe that the queen of the angels, our Lady, defended
it, as being her dwelling; for a very holy image is revered there,
under the title of Carmen. Although that image is small in stature,
it is a great and perennial spring of prodigies and favors, which
she performs for those who invoke her. Our religious took it from
Nueva España, and even in that very navigation she was able to make
herself known by her miracles.
Don Juan Velez, dean of that cathedral, was very devoted to our
discalced Recollects. Upon finding himself in the last extremity of
life, to which a very severe illness brought him, he requested that
that holy image, which had been but recently taken there, be carried
to his house. So lively was his faith, accompanied by the prayers of
the religious, that he immediately received entire health on account
of so celestial a visit. As a thank-offering for that favor, the
pious prebendary made one of the most famous feasts that have been
in that city. He founded a brotherhood, with so many brethren that
they exceed four thousand. Consequently, that most holy image is
daily frequented with vows, presents, and novenas, thank-offerings
of the many who are daily favored by that queen of the skies.
Finally, in this year of our narration was sent the sixth mission of
religious, which the father procurator, Fray Francisco de la Madre
de Dios, arranged in España for those islands; and he obtained by
his great energy authority from the Catholic monarch to take twelve
religious there to increase the number of the laborers in the vineyard
of the Lord.
That year died father Fray Alonso Navarro, and father Fray Antonio
Muñoz. Mention was made of the first in the first volume, decade i,
chapter 6. Mention will be made of the second in this fourth decade
of this volume, chapter 9, in the foundation of the convent of Panamà,
§ 9.
Chapter Second
_The apostolic see confirms what was enacted in the first general
chapter of the reform. Other new privileges are conceded. The preaching
of our religious in Filipinas spreads._
_Year 1622_
[Papal favor, with the confirmation of the enactments made by the
first general chapter of the Recollects held in Madrid, puts the
reformed order on a tolerably firm footing, and they are able to
proceed with their missionary and other efforts with more peace of
mind. The first section of the present chapter relates entirely to
the affairs of the order at large. The Philippine narration is again
taken up in section ii.]
§ II
_Preaching of our discalced Recollect religious in the province of
Caragha. Description of the country, with detailed and interesting
information._
¶The divine Mercy scattered his accustomed favors upon the province
of San Nicolàs of Filipinas that year. For its zealous sons, desiring
to propagate the holy gospel, but lacking sufficient workers, busied
themselves in preserving what had been acquired, until the arrival of
very good companions [of their order], when they undertook to go to
the province of Caragha, a very principal portion of the island called
Mindanao. That island rivals that of Luzòn in size. It is one hundred
and fifty leguas distant from Luzòn, and is more than three hundred in
circuit, counting promontories and indentations. Its greatest length
is one hundred and thirty-six leguas, namely, from the point of La
Galera to the cape of San Augustin. It has flourishing villages,
especially along the shores of the rivers, which are large and not
few. One which flows out of the famous lake of Malanao is larger than
the others. That lake is formed from other rivers which dash down from
the mountains. The shape of the lake is oval, and its circumference
fifty leguas or more, according to report. Its greatest diameter is
only sixteen leguas, with its points and bays, and without the latter
it is only twelve. In short, that lake is considered as one of the
most famous in the world. Its marge is extremely fertile in rice and
other food products, which abound in the Bisayas. Its mountains are
clothed with cinnamon-trees, brasil-trees, ebony, orange, and other
trees that bear delicious fruit. On the lowlands are bred abundance
of deer, buffaloes, turtle-doves, and fowls, besides other kinds
of game-birds. But in the rough country are sheltered wild boars,
civet-cats, and other fierce and wild animals.
There are certain birds that possess remarkable characteristics. The
one called _tabon_ is found on the coast of Caragha. [43] It is smaller
than a domestic hen, and very like it [in appearance], although not
in affection for its young. It lays its eggs, which are three times
larger than those of our hens, in sandy places, and easily buries
them in a hole about one braza deep. That done, it abandons them,
and never returns to examine them again. Thereafter, the preservation
of those birds being in the care of divine Providence, the heat of
the sun quickens and hatches them, and the chicks, leaving the shell,
also break out of the sand above them, and gradually get to the surface
in order to enjoy the common light; and thus, without any further aid,
they fly away. If it happens that the chick in the egg is buried with
its head down, it does not get our, for upon breaking the shell and the
sand, it continues to dig always downward, as that is the direction
that its head has; and as it misses the road it gets tired and dies,
and its cradle serves as its tomb.
Quite different from the _tabon_ is another bird called _cagri_,
which is not found outside of Mindanao. [44] Its shape resembles
that of the bat, although it is much larger. It has no wings, but
only a membrane resembling a cloak, which falls from its shoulders
and covers it even to its feet. That enables it to pass from one tree
to another, but it cannot soar like other birds. It spreads out that
membrane when it wants to, and it is not without a tail. Its eyes
and head resemble those of a very graceful little dog, and its hair
is very soft, and at times colored with various colors, pleasing to
the sight. It bears so great affection to its young that it carries
them hanging to its breasts, just as women do, without leaving them,
although it climbs, flees, or runs.
The reader will not be wearied with knowing the characteristics
of another animal called _hamac_. It resembles a monkey, although
the head is very round. Its eyes are golden, and very beautiful and
large. Its tail is very large and serves it as a seat, and it neatly
wraps itself about with it. It does not use its feet to walk; for,
in order to go from one part to another, it lets its tail drop,
and supporting itself on it, leaps as it wishes. It is not seen
by day, because it keeps quiet until night, when it looks for its
food, which is only charcoal. [45] All its friendship is with the
moon. Accordingly, seated on a tree, it awaits the moon, until the time
when it shines. It looks at it fixedly without winking, from the time
when it begins to shine until it hides itself. When the dawn comes,
that animal loses its sight and returns to its dwelling. If anyone
discovers it, that animal takes pains to look at him, and measures
and takes note of his person with his sight, from top to toe. That is
usually a cause for fear, to those who do not know that characteristic;
but, if he knows it, that threatening causes him no fear. Finally,
concluding the description of that island, the reader must know that it
is called Cesarea, in memory of the unconquerable Charles Fifth--a name
that was given it by Bernardo de la Torre, captain and master-of-camp
of Ruy Lopez de Villalobos, in the year 1543; and under that name it
was designated by the documents and writings of that period.
§ III
_Customs of the inhabitants of that island_
Coming to the customs of the inhabitants of that land, we have to
note their common tradition, namely, that the first inhabitants were
blacks. Their barbarous descendants are preserved in the thickest
forests and in the most retired mountains. They have no regular
house, but stay where night overtakes them. They go almost naked,
for they only cover the shame of nature with the bark of certain
trees. Some of them have been seen to wear certain cloths made from
cotton, called _bahaquer_. They use the bow and arrow, and very keen
knives, with which they can sever the head of a man from the body at
one stroke. Their employment is to go in search of Bisayan Indians,
who live in the districts nearer the rivers and seashore; for they
hate the latter with fury because these have, as they give out,
usurped their own land.
It has been learned from serious and trustworthy persons that tall and
very ugly men have been discovered in those dense forests, whose feet
are turned backward. They live on the flesh of wild game, tree-roots,
and fish, without doing any work. The very sight of those men was so
terrifying that he who unfortunately chanced to see any one of them
was left cross-eyed and squinted forever, just like those whom we
call _vizcos_ [_i.e.,_ "cross-eyed"]. An eyewitness of this piece
of information confirmed this, who declared that he had seen and
known certain Indians who were almost squint-eyed from the effect
produced by the glance of those monstrous men. Those Indians say
that their speed is such that they can catch the swiftest deer by
running; and that upon catching those said Indians, the wild men
talked very confusedly among themselves, but afterward left the
captives hanging to some trees--whence they descended with great
risk, and were left squint-eyed, because of having looked at those
enormous barbarians. Some years later, another eyewitness who had
experience in the affairs of that island added that such monsters,
called _tecmas_, had been seen with ears misshapen because of their
size, and that their mouth was like that of a dog; while they were
so hideous in face and teeth that they caused great fright.
According to this information, these Indians have languages that are
very diverse, with peculiar characters. But they almost universally
talk the Bisayan, which is common and peculiar to Zibù, the head of
the other provinces called Pintados. Those Indians and the Caraghas,
with their other neighbors, go partly naked; for they cover the
lower part of the body, while they wear certain twisted cloths on
the head in the manner of a crown, or the duliman of the Turks,
but without the little bonnet that the latter are wont to wear. The
women are entirely covered, while, to protect themselves from the sun
and other inclemencies of the weather, they use curiously woven hats
of palm-leaves.
Their manner of religion was to adore, some the sky, and others the
moon; or their now deceased ancestors; or the mountains or woods in
which they believed their ancestors to dwell, accompanied by certain
deities, enjoying perpetual tranquillity. They regarded it as certain
that those who had been most valiant and tyrannical in this life were
deified, and also that there was eternal punishment for some. Others,
finally, reverenced most ugly idols made of stone or wood, which they
called _divatas_. There were different kinds of such idols: some
being destined for war, and others for sickness, sowing, and such
objects. They were rendered furious by thunder, and defied the deity
whom they supposed to have sent it; they called out loudly to it,
and if that did not suffice, they took arms against it.
It is said that the ridiculous Alcoran of the Mahometans had
penetrated even to that land from the Orient, having been taken
there by certain zealots of that infamous sect, who were trying to
extend it. However their efforts and false preaching availed them
little; for the inhabitants of those islands were very much given to
intoxication, and very fond of eating flesh forbidden by that false
law. Consequently, that error took root in very few of them.
They had no certain days established throughout the year for their
sacrifices, but made them as time and opportunity offered. They were
punctual in offering these when they were going to fight. War was
their universal inclination, because of their bestial and ferocious
appetite to rob and to go on raids, committing depredations on
the neighboring islands, and making slaves of all the people who
came to their hands. They also offered sacrifices in sickness, the
beginnings of their sowings, the building of their houses, and for
other necessities. The duties of priest were exercised indifferently by
both men and women, called _baylanes_. They made use of superstitions,
lots, witchery, and other ceremonies.
The method of their ceremonies was as follows. Those who were to be
present were summoned, handsomely dressed and adorned, by the sound
of certain harsh bells (or, rather, unmusical cattle-bells) to the
house where it seemed best--for they had no assigned temple--which
was adorned with herbs and flowers. While they were waiting for all
to gather, those who first came began certain songs, alternating
between men and women, in time to the sound of a small drum. The
victim was already prepared. It was either a hog or some captive,
whose hands and feet they tied as if he were a young sheep. All the
invited ones having arrived, the priest or priestess began their
barbarous function by going into a private retreat beforehand, where
he made six conjurations; and, after the devil had entered his body,
he left the retreat with infernal fury to explain the oracle which
all were awaiting. Then the priest, taking a small lance in his hand,
danced about the sacrifice to the music of certain cattle-bells and
rustic instruments. Finally, on reaching the animal or captive, the
priest wounded it, and the bystanders killed it with spear-thrusts
and blows. When the victim was dead, if it were a man, they cast it
into the sea; if it were an animal, they quickly skinned, cooked,
and ate it, drinking until they became intoxicated. But they kept
something for the absent ones, as a relic, also reserving the most
choice portion (generally the head), on a table that resembled an
altar, for the devil whom they called the _divata_. No one touched
that portion except the baylan, who afterward threw it into the water
very reverently. The sacrifice was concluded with that ridiculous
ceremony. However, they were wont to add certain other ceremonies,
according to the purposes for which the said sacrifices were being
made, as for instance in war. At such times, after their intoxication
was over, they went to the shore of the river or sea; and, after
launching a small boat, the baylan jumped into it, at the same time
making his lying conjurations. If the boat moved, it was taken as a
good sign, but if it were immovable, it was intimated to them that
that war should not be made, unless they repeated the sacrifices.
They also made use of another ceremony to ascertain whom each one
would capture. Each one kept in his house a great number of the teeth
of the crocodile or wild boar, strung on a cord. He handed those to
the priest very humbly. The latter received them with many salaams,
ordained so that they should have reverence for him. Then he said
certain badly-pronounced words ordering such teeth to move themselves,
by whose number the said baylan prophesied those who would remain
captive in the power of the owner of the string. In the same way they
cast other lots, in order to ascertain the future and its accidents.
§ IIII
_Continuation of the same_
When about to go rowing or sailing, they prayed to the promontories
or capes, attributing to them worship, as to the gods of war, with
very sad cries. They watched to see if a certain bird appeared,
called _limocòn_, similar to the turtle-dove of Europa. If they
saw it in the direction that they were taking, it was a bad sign,
and they did not leave the port. They also considered the _toco_ or
_taloto_--called _chacon_ by our Spaniards, and very like the lizard
[46]--as inauspicious. They feared the latter wherever they found
it, as a thing very contrary to their designs. While the war lasted,
they did not eat of the fish called _pulpo_ [47] or of any other fish
caught in a net. For they believed that if they tasted of that, they
would become blind; while, if they ate of the others, they would lose
the victory and would be made captives. They thought that if they ate
with a light, they would be conquered; and consequently, never did
they strike a light to eat, even though night had fallen. Those who
remained in the village did no work for seven consecutive days; for,
if they did not do that, they feared the defeat of their companions. On
returning victorious, they asked their nearest dead relative, with
their rude prayers (having stopped their boats), whether he would
like to have a part in the taking of the captives whom they had. If
the boats moved--which was but natural and necessary, since they were
in the water--they believed that he assented. Thereupon, taking the
best slave, they bound him hand and foot; and, taking him ashore,
they passed the boat over him with great force and weight until they
killed him with brutal cruelty. The sacrifice was concluded in the
house with the death of another captive, who was killed by the wife
of the conqueror.
They showed themselves very dutiful toward their dead, burying them
with lamentations and remarkable minuteness of detail, increasing or
lessening the obsequies according to the quality and worth of their
actions. The nearest relatives were careful to close their mouths, for
they feared lest the soul of the dead would enter into their bodies
and do them a great deal of harm. Then they began their mourning by
lugubrious songs, which one of the kin intoned, while the others were
very attentive in order to respond, in time, with fearful cries. That
lasted more or less time according to the excellence of the deceased,
whose exploits were mentioned with great exaggeration. The friends and
acquaintances came in, both to console them and to become intoxicated,
which formed the relief for that sorrow. Only the mourners, who wore
white, refrained from drinking, in order that they might receive the
compliments of condolence soberly and in a dignified manner.
So great was their devotion to the souls of their parents and
grandparents (whom they called _humalagar_), that they always
offered them food in their banquets, especially when they finished
any house, thinking that they themselves would die if they failed in
that. They did the same with the first yield of their fruits. When
they became sick, they invoked these ancestors to aid them, as we do
the saints. Then they summoned certain old witches, who were their
physicians. They respected the latter so greatly that, from the day
on which they entered their doors, no fire was lit in that house, as a
sign of great reverence. The medicines applied were after consultation
with the devil, in the shape of a little idol or a very ugly figure of
a man or woman, whom they asked for the life of the sick person. If
the idol moved, it was a sign of death, just as remaining still was
a sign of life and health. They made the same tests in the water,
by putting a boat in it, and observing from a distance its state of
quietness or motion.
During the time that those barbarous obsequies lasted, it was
unlawful for anyone to go to any place where the deceased had gone,
or where he had bathed, under penalty of the culprit's losing
his life immediately. After the days for the mourning had been
completed, they covered the eyes and mouth of the corpse with sheets
of gold. They carried it to the field in a coffin, and into distant
caves or sepulchers among themselves; and buried it, together with
a male servant if the deceased was a man, or a female servant if the
deceased was a woman, so that such person might serve them, as they
thought that that was necessary in the other life. Thus did the dead
and living go hand in hand, without any recourse or dispensation. Such
servants of the deceased were set apart for that purpose from their
childhood, and were called _atabang_. If the deceased was rich, a
greater number of servants was added. This is confirmed by the event
that was rumored in the island of Bohol shortly before Miguel Lopez
de Legaspi arrived at Zibù; for those people placed seventy slaves
in the sepulcher of one of those barbarians, all arranged in order
in a little ship, which they call _caracoa_--which was provided with
anchors, rigging, and everything else, even arms and food, as if it
had been launched in the sea.
Of the aforesaid, it is well known that that people believed in the
error that the soul went with the body, and that they were maintained
in the other life as in this. Consequently, they placed the most costly
clothes in the sepulchers. The relatives added others, and even arms,
if the deceased was a man, and the instruments of her domestic labor
if a woman, together with all the other dishes and jewels of the house
(not even excepting gold and precious jewels), in accordance with
their taste, so that these might be enjoyed in the other life. The
food was carried to them for the space of one year, and it was placed
on an adorned table every day. When it was taken there, the food of
the preceding day was taken away. That they threw into the water, and
no one dared to touch it, as it was a sacred thing. They generally
built a hut over the grave, so that the deceased should not suffer
from the inclemency of the weather.
If the death were by violence, vengeance pertained to the children,
and in default of children to the nearest relative. The sign of that
obligation was to place certain armlets on the arms, as for instance,
twigs of osier, more or less according to the station of the dead. Upon
killing the first man whom they encountered--even though he were
innocent--one armlet was removed; and thus they continued to kill
until all the rings were removed from the arms. The avenger did not
eat anything hot, or live in a settlement, during that wicked and
barbarous vengeance.
Each year every relative punctually celebrated the obsequies, and that
was a very festive day. They gathered a great quantity of food and
beverages; they commenced many joyful dances; they stuffed themselves
with what was prepared, taking some to their houses, and reserving the
greater portion to offer to the _divata_, and to the deceased, in the
following manner. A small bamboo boat was prepared, with much care,
and they filled it with fowls, flesh, eggs, fish, and rice, together
with the necessary dishes. The baylan gave a talk or a prolix prayer,
and finished by saying: "May the dead receive that obsequy, by giving
good fortune to the living." Those present answered with great shouting
and happiness. Then they loosed the little boat (sacred, as they
thought), which no one touched, and whose contents they did not eat,
even though they were perishing; for they considered that a great sin.
§V
_Vices of the inhabitants of that island_
The vices of that people were indeed enormous. They were never lovers
of peace among themselves, and always were anxious for continual wars,
which they carried on at the slightest excuse. All their desire was to
rob and capture on land and sea, although they had in their ancient
times condemned theft severely. Their arms consisted of a lance;
a long, narrow shield which covered the entire body; and a dagger
resembling a broad knife, with which they easily cut off the head of
him whom they conquered, which was their greatest delight. They also
used bows and steel-pointed arrows with skill.
Their greed was insatiable, although they were lazy and slothful; and
for that reason they practice unheard-of usury. There is no trace of
reason or justice in them. If one lent another a short measure of rice,
the debtor was obliged to return it in a certain time. If he did not
have the wherewithal to return it, he became a captive, and had no
redress; for the judges, who should have prevented that oppression,
were the first to practice that offense. That was the practice between
peers. If the business were with any chief, the poor wretch remained
a slave forever, even though the sum were for only four reals. They
made a distinction in those captivities; for if one were born of a
slave woman, and a free father, or the contrary, such a one remained
a half slave. Consequently in order for the accomplishment of his
service to his master, it was sufficient for him to serve for six
months scattered along through the twelve of the year. If he were the
child of parents both half slave, he was obliged to serve one month,
remaining free the three following; then he served another month,
continuing in this manner his servitude. Likewise, when a freeman
and a slave had many children, the chiefs were wont to set some free,
while the others remained slaves forever.
Their intoxication and lust went to excess. They had what wives they
could support, and did not exempt among them their sisters and their
mothers. Marriage consisted in the will of the parents of the bride,
and the suitor paid them the dowry, although it was not handed to them
until after they had children. If either of the parents were dead,
the dowry was given to the nearest relative. They were divorced with
ease, but it was on condition that if the husband solicited it he lost
what was given to his parents-in-law; but if the wife procured it,
the dowry was restored. If adultery were proved, the aggressor and the
aggrieved [husband] came to terms--the same being done in the case of
the wife--in regard to the sum that was agreed upon, after considerable
haggling, and they generally remained fast friends. Consequently,
some husbands were wont to make a business of that, such was their
barbarism, arranging tricks, and providing occasions for their wives
to repeat their adulteries, in order that they might derive infamous
gains. If the culprit had nothing with which to pay, he became a
captive or lost his life. Divorce was very frequent, and agreement was
made to divide the children between husband and wife for their support.
They gloried in knowing charms and in working them, by consulting the
devil--a means by which some made themselves feared by others, for
they easily deprived them of life. In confirmation of this assertion,
it happened, according to the recital of one of our ministers, that
while he was preaching to a great assembly one Indian went to another,
and breathed against him with the intent of killing him. The breath
reached not the Indian's face, however, but an instrument that he
was carrying, the cords of which immediately leaped out violently,
while the innocent man was left unharmed. The philosophy of such
cases is that the murderer took in his mouth the poisonous herb
given him by the devil, and had another antidotal herb for his own
defense. Then, exhaling his breath in this manner, he deprived of
life whomever he wished. They used arrows full of poison, which
they extracted from the teeth of poisonous serpents. They wounded
and killed as they listed, by shooting these through a blowpipe,
which they concealed between the fingers of their hands with great
dissimulation, blowing the arrows so that they touched the flesh of
their opponent. They practiced consultation with the devil by means
of their baylans, in order to ascertain natural causes, especially
in their illnesses. Consequently, they were very great herbalists,
knowing above all the preservatives from the poisons with which
they attacked one another on slight occasions--especially the women,
who are the more passionate and more easily aroused.
§ VI
_Treats of the government of those islanders_
The government of those people was neither elective nor hereditary;
for he who had the greatest valor or tyranny in defending himself was
lord. Consequently, everything was reduced to violence, he who was most
powerful dominating the others. When one went to the chief to plead
justice, the latter delivered his sentence without writing anything;
and there was no appeal, whether the sentence were just or unjust. The
rich treated the poor and the plebeians as useless brutes, so that
those poor wretches flung themselves upon the rocks to die, as they
were unable to endure so hard a yoke. If he who was less did not pay
homage to him who was more influential, he was declared as his slave
only because the other wished it. They also deprived those miserable
beings of life for such reasons. Such was their iniquity and madness.
If any criminal received protection in the house of a chief and the
latter managed his affair, the one protected became a perpetual slave,
together with his wife, children, and descendants, in return for the
protection. Because once while some boats were sailing some drops
of water fell on a chief woman, through the carelessness of him who
was rowing, it was considered so serious an offense that the poor
wretch was condemned to perpetual slavery, together with his wife,
children and relatives. However, our religious destroyed that practice
by spreading the holy gospel in that country.
The nobility of those Indians was personal. It consisted in one's own
deeds, without reference to those of others. Accordingly, he who was
more valiant and killed most men in war was the more noble. The sign
of that nobility consisted in wearing the cloth wrapped about the head
(of which we have spoken above), of a more or less red color. Those
nobles were exempt from rowing in the public fleets (and that although
they were slaves), and ate with their masters at the table when they
were at sea--a privilege which they gained by their exploits. In
that custom of killing they reared their children and taught them
from an early age, so that beginning early to kill men, they might
become proud and wear the red cloth, the insignia of their nobility.
§ VII
_Governor Don Juan de Silva declares war against those Indians,
and our religious enter to preach the gospel faith._
We have extended the relation of the barbarous customs of those
Indians, in order that the reader might know the great difficulty in
subjecting them to the law of reason, and (what is more) to the mild
law of the holy gospel. Some Spaniards, accompanied by evangelical
ministers, had penetrated those provinces at times from the year
1597, with great zeal; but they could not remain there because of the
ferocity of the natives, and for other casualties, which make those
provinces less habitable, notwithstanding that they abound in many
things that are necessary to life and advantageous to commerce.
For these and other reasons, Don Juan de Silva, governor and president
of Manila, called various meetings of commanders, and experienced
captains, in which it was determined to make energetic war on those
barbarians. Charge of the war was given to General Don Juan de Vega,
son of Doctor Don Juan de Vega, auditor of Manila. He with a fine
fleet of four hundred Spaniards and other Indians sailed to humble
the pride of those barbarians. The latter were not unprepared for
resistance; for, joining their forces, they entrenched themselves so
that there was considerable doubt as to the undertaking. Both sides
fought with great valor, and there were many killed and wounded. But
at last our troops were victorious, as their zeal was to the service
of God and the increase of His worship. More than one thousand five
hundred Christian captives were liberated, and a presidio and fort
[48] was erected as a warning for the future. That effort was not
sufficient to quiet those Caraghas islanders; for within four years
three thousand of them assembled and, surrounding the redoubt,
placed it in great straits. They were repulsed by our men with so
great valor that, having retired to the sea, they vented their fury
by inflicting severe injuries on some villages friendly to us. And,
our men also getting a good reenforcement that was sent us from
Manila, those men returned to their homes--where, treating afterward
for articles of peace, they were pardoned for their past boldness,
and their subjection was arranged with the mildness of the gospel yoke.
Affairs were in that condition, when the most illustrious Don Fray
Pedro de Arce, bishop of Zibù, most worthy son of our Augustinian
order, with his great zeal of gaining souls for God conceded to
our Reform the office of catching them with the net of the gospel
preaching. When the reënforcement of missionaries had arrived from
España that year [_i.e._, 1622], as is said in volume i, last chapter,
eight of our religious were appointed for that purpose. Stimulated
by the pity that they had at learning that so many souls were being
lost in the blindness of their idolatry, these missionaries set out in
great fervor from Manila, after having received the blessing of their
superior, and not without the holy envy of the other religious, who
would have liked to spend their lives in that holy employment. These
apostolic men landed at Zibù, where they received the blessings of
the most zealous bishop and many kindnesses with which he wished to
load them. He despatched them with promptness, and in a short time
they reached the redoubt of Tanda, which was the name of the fort
that had been erected there by our Spaniards.
Then commenced the greatest felicity of that land; for our religious,
having as their object the welfare of those barbarians, tried to
gain their good-will by gentle measures. For that purpose, father
Fray Miguel de Santa Maria, the superior of that spiritual squadron,
refused to settle in the said fortress of Tanda; for, since those
heathen had a horror of it, they would not go to it. Consequently,
despising his life, and exposing it to manifest danger, he determined
to enter the country one legua further, and to build a dwelling-place
on the shores of a river. His design did not succeed badly, for,
attended by good fortune, he continued to attract and gain the
affections of those fierce Indians by making them understand their
illusions and errors. His other associates were not idle amid so much,
for, having separated among the environs (after having left a priest
in the redoubt as chaplain, who was not slothful in his gaining of
souls), they worked fervently in scattering the light of the faith,
in the midst of the darkness of that blind people, without excusing
themselves from great perils and hardships. They chose their residence
in the village of Yguaquet, [49] on the bank of another river where
the country people generally met. Those gospel workers were divided
and separated from one another, in order that they might attend with
greater convenience to the different districts.
One cannot imagine the toil of our religious in cultivating that wild
forest of barbaric people. They catechised, instructed, and baptized
many, so that what was before a brutish wickedness, where the devil
reigned, began to be a beautiful fragment of the Church. They endured
great suffering, because of the intractability and fierceness of the
islanders, who were hostile to peace and to human intercourse; for
they had so little affection for even their brothers and sons that
they killed them or abandoned them to die, on but slight pretext. But
everything surrenders to the grace of God, and to the earnest zeal of
His ministers, who consider only the honor of His Divine Majesty--from
whom those pious workers received so great strength, that great wonder
is caused by the consideration that people so given to witchcraft,
cruelty, and injustice should have received the worship of the true
God with so great affection and devotion. To see them so surrendered
to the obedience of the Catholic Church, and so fond of the churches
that were soon built by the care and solicitude of Ours, edifies and
consoles one. There are celebrated the feasts of Christ and His most
holy mother, and those of the other saints, in which they show a very
steadfast faith. Finally those people learned some arts and trades,
by which they live in great comfort.
We cannot avoid mentioning a very notable conversion in that province
of Caraghas. There was a chief, named Inuc, so celebrated and feared
that through his power and cunning he was absolute master of a
considerable territory, and the shores of a river that afterward took
his name. That barbarian was not satisfied with tyrannizing within
his own boundaries, but entering those of others, sailed through
the gulfs and along the coasts, in search of whom he might rob,
capture, and kill. It is said of that man that he had made more than
two thousand persons slaves, and killed innumerable men with his own
hand. Consequently, he was feared in the neighboring islands; while
no vessel dared to go to his lands--especially one of Spaniards,
whom he hated beyond measure, so that he would never agree to make
treaties of peace or of profit with them.
The perdition of that man and the injuries and offenses that he
committed against God and his neighbors, caused great anguish to
father Fray Juan de la Madre de Dios, [50] a native of Villa-Bañez
in old Castilla, and one of the eight who went to Caragha. He took it
upon himself to subdue this man without other aid than confidence of
that of God. In order to achieve it, he prepared himself by special
fasting and prayers. He went alone to look for him; having found
him--to the great surprise of Inuc himself, who thought that the
religious had great boldness in coming into his presence--the latter
talked to him so fittingly and fervently, that the tyrant, having first
pardoned the father's coming without his leave, thanked him for the
holy admonitions that he gave to him. Showing him great affection,
Inuc admitted trade between his countrymen and the Spaniards;
then he consented that the holy gospel might be preached in his
territories. He gave his vassals an example by being baptized; by
sending away his numerous wives and marrying the first according to the
rites of the Church; by freeing his captives; and by issuing an edict
allowing those aggrieved to come to him to receive reparation for the
injuries which he had inflicted on them. He fulfilled that exactly,
binding himself by two judges, namely, our religious and the captain
of the fort of Tanda. They settling and sentencing with all equity,
restored to those interested whatever appeared to be theirs. Thus did
he who was before a haughty tyrant become a humble sheep of the flock
of the Church, and a faithful vassal of the kings of Castilla. News
of that conversion spread throughout those districts, and following
his example, many heathen submitted to the yoke of our holy law.
Our missionaries were greatly encouraged by that fortunate success,
so that they were not dismayed at the work that they had undertaken,
although its difficulties were many. They were confirmed in their
intent by another case that happened in a village called Ambagan
on that coast of Caragha. A religious was resting one night when an
Indian, instigated by the devil, called together two other companions,
who formed a rearguard for him; while he, entering the house, tried
to kill the innocent man who was asleep. It was at midnight, the time
that he thought most opportune. He left those who accompanied him at
the foot of the house, while he mounted the ladder. At the entrance
of the room of the gospel minister, a venerable old man accosted
him and asked him in his own tongue: "Where art thou going? Seest
thou not that I am watching this man who is asleep, and who is my
son?" Notwithstanding that, the Indian persisted in his evil intent
of entering. But at that juncture the old man raised a staff of gold
which he held in his hand, and threatening the aggressor, scared him
so that, turning his back to descend the ladder, he could not find
it in order to escape, notwithstanding his eager search for it. Thus
did he spend the remainder of the night in great anxiety, and in the
morning he was discovered by the people who lived there. The Indian,
conscience-stricken, demanded that they inform the father, to whom
with great sorrow he related all that had happened, giving him leave
to publish it. He declared also who were his associates--who, growing
tired of waiting, and seeing that day was dawning, had returned in
order not to be discovered. The bystanders were astonished at hearing
the circumstances; and it was believed that that venerable old man
was our father St. Augustine, who defended his religious son with
the pastoral staff.
§ VIII
_Our religious preach in the province of Butuan_
The province of Butuan--so called from the river of that name which
flows through it and renders to the sea the tribute of its so abundant
waters, while the sea enters the land for one-half legua--has wide
borders and plains where numerous people live who resemble the Caraghas
in their customs and ceremonies. However they are not so rude in their
behavior, perhaps because they were softened by the evangelical law,
which they once enjoyed. However, they abandoned that law because
the ministers abandoned them. [51] That holy conquest was undertaken
with great resolution by father Fray Juan de San Nicolàs, one of the
eight, who with a spirit apostolically bold planted the standard of
the cross in the town nearest the seashore. He subdued its inhabitants
by his gentleness, and attracted them to the bosom of the Church by
sermons in their own language. Those sermons produced a great fruit,
not only among those country people, but also among the traders who
came from other districts to traffic.
With such auspicious beginnings, Ours continued to penetrate the
province, and, going up and down that river, sowed the divine word. It
fell to the lot of father Fray Jacinto de San Fulgencio, also one of
the eight above mentioned--who regarded but lightly the hardships
that were represented to him, with unfortunate examples, as having
encountered other ministers of the gospel--to journey more than fifty
leguas, preaching the faith of Jesus Christ to the villages. He had
serious and frequent difficulties in making himself heard; for the
devil appeared in a visible form to the Indians, persuading them not
to admit those fathers into their country, because of whom, so they
said, dire calamities and troubles must happen to them. But, as it
was the cause of God, all the deceits and cunning of that common
enemy remained only threats.
It was no little work to make the Indians leave so many wives as each
one had, obliging them to marry the first, and to free their slaves
whom they miserably oppressed. But he attained it with his mildness,
the inoffensive method by which our religious succored the weakness
of those Indians. Thus did they obtain permission to travel through
the shores of that river, gaining souls for heaven, and building a
dwelling in the village of Linao. [52]
In that did the superb zeal of father Fray Jacinto de San Fulgencio
excel wonderfully. For having resolved to go up the river together with
some Butuan Indians, already Christians, and arriving at the said place
of Linao, and seeing that its inhabitants were gentler and more docile,
he erected an altar in a chosen house, where he placed the images--from
which the heathen received great joy, praising their beauty. Then he
assembled the chief men of the district, and preached them a sermon,
in which he informed them who the true God is, and bade them abandon
the customs and rites of the devil. They jested at such a proposition,
but were soon subdued--especially one, who declared the location of
their god or _divata_. Father Fray Jacinto was overjoyed at that, and
schemed how he might see such place of worship, which was located on
the other side of the river. Commending himself, then, to Jesus Christ,
whose cause he was advancing, he ordered a boat to be launched and went
to look for the idol. Some Indians went out to meet him, brandishing
their lances in order to prevent his entrance. Others more humane,
persuaded him that he should abandon that undertaking, saying that,
if he wished to build a church there, they would give him a better
location. The father answered mildly that that house was very much
to his purpose because it was large, and all could gather in it in
order to be instructed in the mysteries of the faith. The Indians who
accompanied the pious father feared that a quarrel was about to ensue,
and that fear went with them even to the door [of the house]. The
father entered the place of worship boldly, to the wonder of all. He
saw various altars on which they sacrificed to the idol, which was
placed on a higher altar covered with curtains. The father carefully
avoided giving any attention to the said idol, and, having assembled
the chiefs, addressed them in regard to erecting an altar to the true
God. All agreed to it. On going out, the father purposely turned his
gaze to the image, and asked who was that who had so much reverence
there. No one replied, whereupon the zealous father seized the image,
which was a fierce devil, made of wood covered with black paint,
which made it altogether ugly and frightful. The barbarians were as
if thunderstruck, for they thought that no one could touch that god
without losing his life, and they could not cease their surprise
that that father had been able to capture their divata. Thereupon
the fervent missionary took occasion to make them understand their
blindness, and to persuade them of the offense which was committed
against the true God in worshiping the devil. After so notable an
action, he returned triumphant, with the protection of heaven, to
his boat, taking the idol with him without any one preventing him. On
the next day the Indians offered a considerable quantity of gold to
ransom their little god. The father paid no attention to it. On the
contrary, he diverted them, and leaving them to forget it, descended
to the convent of Butuan. There the people went to look for him,
proclaiming the little or no value of their god, and saying that they
wished to receive the true God. That was a matter of great consolation
to the father at seeing how well his pains had been recompensed.
The divine pity approved the holy zeal of our religious by the
experience of that village of Linao, which was located on the shores
of the river, forty leguas away from the sea--that while before they
were molested by crocodiles, which killed numerous people, as soon
as the fathers made a settlement there they suffered no persecution
from those fierce animals. They all attributed it to the most holy
cross now set up, and to the voice of the gospel. Numerous conversions
were made in that country. Very famous is that of an Indian woman who,
having received our holy faith, died shortly afterward on the eve of
St. Catalina, virgin and martyr, at the first watch of the night. On
going next day to deliver her to the fathers in order that they might
bury her, and the grave being already opened, they came from the house
of the deceased woman to say that she was alive. Wondering at the news,
the fathers went to verify the matter, and found it to be truth. For
the deceased talked before them all, declaring that God had permitted
her to return to this life, so that, inasmuch as she had concealed a
very grave sin in confession, she might confess and be saved. She did
so immediately, and the instant when she was absolved she expired;
while Ours gave many thanks to our Lord for the pity that He had had
toward that soul, and to the others, since they became more inclined
to our holy Catholic religion because of that prodigy.
Also it is worth while to narrate what happened in the province of
Ambongan and the lake of Compongan through the preaching by Ours of
the faith of Jesus Christ. An Indian woman was very near the end of
her life, and her husband and children were sad because at the time
there was no father there to administer the sacraments; for Ours were
at Butuan, whence they could not come without considerable delay. The
sick woman, seeing their sadness, told them to console themselves;
for the most holy Virgin, their advocate, had appeared to her very
beautiful and shining, and had told her to rejoice, for she would not
die until a father should have come to confess her and give her all the
other sacraments of the church. That very thing happened, for within
a month a missionary priest arrived there to visit and console those
villages. The sick woman heard of it, and had herself carried to the
church, where she received the sacraments of penitence, the eucharist,
and extreme unction, in the presence of that village. She returned to
her house, embracing a cross, to which she spoke innumerable tender
words. She died about midnight, leaving behind strong indications of
having gone to enjoy the eternal rest.
§ IX