15. In such condition was this reformed _The Philippine Islands, 1493-1898 — Volume 21 of 55 1624 Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century.

Pedro, procurator of Philipinas, reached España, without province,

without authority, and without means for cooperation in his urgent

affairs. But his brave spirit did not waver; he was adroit and prompt

in the management of papers; and he was presented to the king with

a brief memorial referring to his commissions. Although his Majesty

was not then very well inclined to the Reform, laying aside those

considerations, he paid good heed to the petition, recognizing its

justification. He conceded the despatch of thirty religions, whom

the procurator could take with him on the first occasion that should

present itself, with the usual subsidies. After that so favorable

result was obtained, it was considered advisable to go to the court

of Roma, in order to move the universal head [of the church] to

favor the general interest by information of the results obtained

in the islands. He obtained audience with the supreme pontiff, Paul

V, to whom he related the labors of his associates in the benefit

of infidel souls. His representation was very well received by the

supreme pontiff. The latter conceded him many favors and indulgences

for the missionaries engaged in conversions and reductions. In order

to aid father Fray Gregorio [64] in his claims, he was detained a long

while. Those public interests and the most important affairs of those

conquests disappointed private interests. Powerful rivals advanced

their claims, but the procurator ought not to have abandoned his own

affairs. He trusted too much to his prompt and favorable commissions,

in whose durability the quickest despatch is not enough; for the agents

on the opposing side, availing themselves of his voluntary absence,

began to depreciate the mission that had been conceded. They declared

that the Recollects were not necessary in Philipinas; that those

who had gone there before were but few and useless. The procurators

of the provinces of Philipinas--who by having taken the habit were

not divested of human passions, for they considered it [_i.e.,_ the

Recollect mission] as a grievance, instead of being moved by a just

and charitable zeal--interested themselves in that report. There was

much that had to be tilled and cleared. Whole provinces were begging

for spiritual aid. But now, since their zeal was mitigated, they were

excusing themselves from labors, and were contenting themselves with

tranquillity. To say that new missions were necessary, without some

of these entering the labors of others, was very apparent to them,

and on very superficial considerations reprehensible. Their immoderate

opposition reached such a point that they declared publicly that they

[_i.e.,_ the Recollects] were not men who could prove at all useful

to the infidels.

16. Their procurator, Fray Pedro, was well able to answer those

calumnies (for they were calumnies), and to restrain insinuations so

pernicious and prejudicial to the interests with which he was charged;

for he had discretion and a spirit for everything. The most effective

thing in that was the pressing need of his commissions, and the

contents of his credentials. But death, which overtook him at Milan on

his return trip, prevented those advancements and important efforts;

and there was no person to whom to entrust the favorable outcome

of his negotiations at Roma, nor his papers as procurator, which

were the essential part of the negotiation. Upon that so unexpected

disaster, inasmuch as there was no substitution of powers, nor, as

it happened, anyone in whom to substitute them, the above opposition

and contradiction had their opportunity--thus disappointing the

arrangements of several religious who were already preparing for that

voyage, in their anxiety to embark quickly, and assist their associates

in the islands, and extend their laborious work. Those misfortunes and

disturbances were unhappily removed and extended to Philipinas. The

vice-provincial was notified of Paul V's brief, of the extinction of

the province, and the submission to the calced religious, who began to

make use of violent acts of superiority. Although counsel was taken

with erudite men regarding that difficulty, yet in view of that so

executive brief, they wavered in their opinions. The only thing that

militated against the brief was that it was not passed by the royal

Council. But since it had to do with government and monarchy, it was

at least binding on the inner court of the conscience, especially on

subjects who had given a special and solemn obedience to the pontiff,

in regard to the internal government of their institutes. These so

violent disturbances had some rest in the election of provincial

in the person of the father maestro, Fray Miguel Garcia Serrano. In

it the offices of the convents and ministries of the discalced were

confirmed to the persons who held them, and in the same manner; all

taking care, after the representations of such a prelate, to honor

and protect so afflicted a family.

17. Those so complicated causes for disquietude saddened

extraordinarily the venerable father, Vice-provincial Fray de San

Geronimo. He, upon seeing his edifice being destroyed gradually in

this manner, and that its ruin was a foregone conclusion by such

measures, determined, notwithstanding his age, and the catastrophes

that usually happened, to return to España, in order to solicit and

promote the quiet of his reformed branch, and help for the preaching

and conservation of the Indians, by communicating in person to the

Catholic king his fortunate beginnings, being confident in the royal

and benignant attachment to his person, and his merits. His receipt of

certain letters, however, compelled him to cut short the voyage. Those

letters assured him that the mind of the monarch was made up to appoint

him as bishop in one of the vacant sees of these islands. In order

that those obligatory despatches might not find him in the islands,

and as he found a suitable opportunity, he embarked in a vessel to make

his voyage by way of India. That unusual effort also was frustrated,

because he was attacked by his last illness on the high sea, at

the parallel of Ormuz. During it he edified the sailors greatly by

his excellent disposition, and his conformity to the divine will,

in whose kiss he delivered up his spirit. Very sorrowfully they cast

him into the sea, the common tomb of sailors who happen to die thus.

18. Although few, those reformed religious, condescending at repeated

urging, accepted a foundation in the port of Cavite. There lived the

seamen, who, accustomed to dangers, are also reckless in vices. Men

of nationalities distinct in religion and sect were wintering there

because of the heavy commerce, and through their frequent intercourse

their morals were becoming relaxed.

19. He who most urgently requested and sighed for such a foundation

was a pious citizen and a good Christian, named Raphael Blanco, chief

of the shore or arsenal, and master of the calkers. He offered to help

in the establishment with a large ground-plot and property on which

he had built some houses, with the necessary condition that it was to

be used as a church and convent. He was ready to sign a legal writ

of gift, provided that the vicar-provincial bound himself to erect

a church on the said ground and site. The parties having come to an

agreement, went before the royal Audiencia, which was governing,

and the bishop of Zebu, Don Fray Pedro de Arze, governor of this

archipelago. Permission was granted, and a church and convent were

formed in the best manner, in the houses of Raphael Blanco, with the

aid of various alms, with St. Nicolas de Tolentino as its titulary. In

the beginning of its construction it was of wood; but afterward, the

necessary licenses having been granted, it was built of stone. Three

reredoses adorned the temple. Shortly after its foundation its benefit

was experienced. The people of the port were most extraordinarily

afflicted; they frequently saw various horrifying specters in the air,

which gave vent to terrible and formidable cries. Those specters took

possession of various bodies, which they maltreated in many and cruel

ways. Some they made raving mad; to some they caused very dangerous

illnesses; some took to the mountains in flight; some, going up

to the heights, let themselves fall down a precipice. So terrible

a persecution put the whole port beside itself. The churches were

opened and the august sacrament exposed day and night. The greatest

crowd collected in the new convent and church. Missions were preached

there with spirit and fervor, in which their prior at that time, Fray

Pedro de la Madre de Dios, excelled. These aroused all to penitence,

and there was frequent petition for the holy sacraments. The air was

filled with sighing, and the people mortified themselves with fastings

and severe penances, in order to placate the divine wrath, so manifest

in fearful acts of vengeance. The priests were continually employed

in exorcisms against the wicked spirits. Cavite resembled an afflicted

Nineveh. God willed to let the punishment end with threats. The spirits

left their obsessions at the command of the ecclesiastical ministers,

the horrible apparitions ceased, and their mournful howling was no

longer heard. The inhabitants became quiet and were consoled, but

did not fail to be very well warned. For they continued constant in

the correction and the general reform of morals; and it extended to

every kind of people, who were intimidated for a considerable time by

such fearful events, and very thankful to their spiritual benefactors.

20. Upon hearing of the death of his vice-provincial, father Fray

Rodrigo de San Miguel became very eager to make his voyage to España

to solicit new workers. He asked and obtained duplicate despatches

from the most prominent and distinguished inhabitants, from the

ecclesiastical and secular cabildos, from the governor, and from

the royal Audiencia. All the documents were confirmed by the most

illustrious bishops, who said that the discalced Augustinians were

very observant of their rule in their ministries, very zealous in the

conversion of souls, and therefore very advantageous, useful, and even

necessary. That would oblige his Catholic Majesty to concede them the

mission that they desired. The orders also confirmed the documents,

especially the observantine Augustinians, in which they confuted the

preceding adverse testimonies. Then he embarked with so favorable

and extensive despatches; but his voyage was very disagreeable. They

suffered a severe storm amid these islands, in which were lost boats

that had anchored at Manila and Cavite. The stormy winds obliged them

to sail to Japon, from which altitude they continued their course,

with constant squalls, until they sighted Cape Mendocino--whence,

coasting the shores of Nueva España, they finally anchored at Acapulco,

after innumerable terrors and dangers, and after a most distressing

voyage of seven months.

21. The father went overland to the North Sea, and embarking at Vera

Cruz, continued his course. On the voyage a raging tempest carried them

to the coasts and banks of Terra Nova--[_i.e._, Newfoundland]. That

deviation from their course made water and food grow scarce, so much

so that daily rations of only two ounces of sea-biscuit were dealt

out, and the same proportion of water. The ship sprang a leak, and

took so much water into the hold that they reached the Terceras as

by a miracle. There they rested and equipped themselves, in order to

finish their voyage to Cadiz. Thence the father went to Madrid, where

his requests were listened to kindly, and his despatches conceded

to him. In virtue of them, he had already called together twenty

religious; and he determined to embark in the fleet that was being

sent to the Malucas with reënforcements. He could not effect that,

because that order had been lost with the obligations expressed in

another part. Accordingly it was necessary to accommodate himself to

the trading-fleet which was being despatched to Vera-Cruz, although

with a small number of missionaries; however, considering the extreme

lack of them [in the islands] great relief was furnished even by these.

22. Thereupon, and the contentions of the Roman court having been

favorably determined, because the supreme pontiff had [now] been

thoroughly and sufficiently informed, the latter took pains to console

those whom he recognized as innocent. He did that by his apostolic

brief, in which, with full knowledge of the cause, he explained his

former brief and definitive sentence, confirming the concession of

Clement Eighth, in the erection of the province. He restored the

title and office of provincial to the same father Fray Gregorio,

confirmed his former patents, and restored everything to its former

condition. However, there were certain endurable reservations, by

which they could not found more monasteries or receive novices. At

the end of the three years' term, the calced provincial was to visit

that reformed branch in whose jurisdiction the Recollect convents

were to be. He conceded them many indulgences, privileges, and

favors, by which their minds were calmed, and their desired relief

in Philipinas obtained. This country was reenforced with thirteen

other missionaries, whom the fathers of España sent officially in

charge of their commissary, father Fray Christoval de San Augustin. He

reached Mexico, whence he could not proceed farther, as death seized

him. Father Fray Onofre de la Madre de Dios took charge of that

leadership, with whose arrangement they all arrived safe and sound

at Manila. They had their frights in meeting some Dutch urcas, which

followed our ship with a stern wind; and they were about to be captured

when the religious invoked in their favor the glorious St. Nicolas

de Tholentino. Then, luffing, they were able to escape the Dutch.

23. The most illustrious bishop of Zebu, Don Fray Pedro de Arze,

was in Manila, and requested the reverend father Fray Rodrigo de San

Miguel, the vice-provincial at that time, to send religious to Zebu

to make a foundation in that city. The latter complied with this, by

sending father Fray Juan Chrisostomo de la Ascencion to take charge of

that, in answer to the bishop's venerable and respectful urgency. His

Excellency conceded to the father a site as his especial property,

which had a chapel of our Lady of the Conception somewhat apart from

its center. There the said father established his convent. As his

Excellency's desires were not that the fathers should live in ease,

he immediately assigned to them the administration of the island

of Maripipi, where there were about six hundred souls. Being thus

established in Bisayas, his same Excellency, after consulting the

superior government, and his Excellency Don Alonso Fajardo acquiescing,

charged and intrusted them solemnly with the spiritual administration

of the province of Caraga in Mindanao. That province, although subdued

by Don Juan de Silva, and given as an encomienda, had not yet had

any ministers--or, at most, a secular chaplain for ministration to

the garrison of its fort. It was a difficult undertaking because

of the warlike spirit and the ferocity of the Caragas, whose chief

tenet of religion was the deification or apotheosis of the brave

and of the most tyrannical. From so barbarous a maxim one can infer

something of their fierce customs. The district was large and caused

great labor, for the conquests had to be made through rough and dense

forests. Their superior assigned eight religious for this task, who,

being supplied with the necessary things, arrived without accident

at the presidio of Tandag. [65]

24. They endeavored to reduce that infidelity with mildness and

gentleness. They made those people see their errors, and God lent such

force to their persuasions that many were baptized. They procured

their conversion through the chiefs, who by their superiority

tyrannized over their dependents. One of those chiefs was called

Ynuc, as renowned for his reputation as feared for his cruelty, by

means of which he was absolute along that coast and formidable in the

neighboring islands. He hated the Spaniards violently, with whom he

always refused to make peace or truce, ever preserving for them an

implacable hatred. The superior of that mission, father Fray Juan de

la Madre de Dios, trusting in God, dared to conquer that monster. He

left Tandag to look for him alone, without any followers. He found

him at his _ranchería_. [66] Ynuc wondered at the father's audacity

in appearing before him without first asking permission. He intended

to take satisfaction for what he considered an intolerable insult,

but the father talked to him with so much mildness and spirituality,

that he not only pardoned his boldness, but also showed pleasure at his

salutary advice. They conversed intimately, and Ynuc was so pleased

with his intercourse that he accepted tolerable treaties of peace

with the Spaniards of Tandag, with whom he opened communication and

commerce. He granted a free permit so that the father might preach

to his subjects, and so that the father might enter and leave his

lands without hindrance, ordering that all give him their help. The

father continuing his intercourse with Ynuc, the opportunity came,

when master of his affections, to treat concerning his conversion,

as his example was so important. Ynuc did not resist the divine call

very strenuously. He disposed himself for catechism, and received

baptism amid great solemnity. In that conversion he performed the

necessary duty, as a proof [of his sincerity], of sending all the

concubines from his house, and marrying the first wife and confirming

by the sacraments the natural contract _in faciæ ecclesiæ_. [67] He

freed all his slaves, who exceeded two thousand. He issued edicts

ordering that all persons who thought themselves aggrieved should

come for satisfaction, without any fear; and he made the religious

the judges for that, together with the commandant of the fort. They

settled all differences equitably, and to the satisfaction of the

interested parties, entirely contenting them all with their decrees.

25. That conversion was much bruited throughout the whole province,

and to his example many infidels bowed their necks; however, many

difficulties yet remained. The missionaries resolved to conquer them,

for which they exposed themselves to evident dangers. The superior

either did not recognize them as dangers or despised them. He was

resting one night in a location called Ambagan, not far from Tandag. An

Indian, without other motive than his barbarous inclination, conceived

the thought of killing him, and obtained two companions, who aided

him with their weapons in his depraved purpose. He climbed into the

house boldly, leaving his two companions ready on the ladder. When

he tried to enter the apartment where the minister was sleeping, a

venerable old man stopped him, who asked him in his native language:

"Where art thou going, profligate? I am guarding the sleeper, who is

my son." The Indian, carried away by his headlong wrath, persisted

in entering the forbidden apartment. Thereupon, the venerable old man

raised aloft a golden staff, which he supported in his hand, with which

he threatened the Indian, who conceived so great a horror of it that

in his confusion he was unable to find the ladder by which to descend,

although he sought it in various ways. He remained there, miserable

and afflicted, all that night, without knowing what was passing, until,

the morning having come and the minister having come out of his room,

he placed himself before the latter very contritely, and told him what

had happened, urging him to make it known. His associates confirmed

what referred to them--namely, that becoming tired of waiting at the

foot of the ladder, they had retired thence at daybreak, in order

not to be discovered, abandoning their associate to his fortune. The

father agreed, as did the more judicious, that he whom the Indian

was declaring by his signs was the great father St. Augustine, who

miraculously defended his son with the pastoral staff.

26. The infidels came to hold these religious in great veneration when

so noteworthy incidents were made known throughout the province,

and the gospel obtained great advantages. The errors in which

the idolatrous priests were trying to maintain the infidels were

dissipated. The priests, seeing their interests waning by the recent

conversions, conspired against the fathers' lives several times; but

they escaped those dangers by a special and divine providence. Several

reductions were formed in the province, and in the adjacent island

of Siargao. The Jesuit fathers could not take care of all their

enterprises in that island. The reduction of Butuan was not assured,

with the visits made at long intervals. Those visits, being transient,

allowed no place for instruction, nor did those people preserve much

of their teaching. The bishop of Zebu communicating that fact to the

superior government, it was agreed that the discalced Augustinians

should take charge of that administration, with a foundation,

as that was important. They accepted it with legal papers, and

had much to do on that great and famous river. They ascended its

waters even to their source, which is the lake of Linao, about fifty

leguas in circuit. There they founded a settlement, in order to

assure their labors. [68] They coasted the shore to little Cagayan,

[69] on that excursion taking also into their charge the island of

Camiguin. Farther on they passed through the rancherías of Higan and

Langaran up to the lake of Malanao. But the opposition of the Jesuits

stopped them; for the latter disputed their right to that spiritual

progress, to such an extent that they produced controversies in the

court. His Catholic Majesty decided the question by the rights of his

royal patronage. He ordered the island of Mindanao to be surveyed,

and distributed the administration of it between the two contending

provinces, granting to that of the Recollects [the coast] from the

point of Sulaban [70] to the cape of San Agustin, while the rest

remained in charge of the Society. Thereby were hostile rivalries

pacified, which would have produced nothing good had they continued

without so powerful arbitration.

Chapter IV

_The Augustinian Recollects are charged with the administration and

conquest of the province of Calamianes. Geographical and natural

description of that province_.

1. The extension of its spiritual progress to the province of

Calamianes does much honor to the religious Recollect family. It was

not the effect of a rash temerity; it was a matter of slow and careful

deliberation. When once established and determined, resolution free

from terrible doubts was necessary to undertake it. "Not only is fear

not a cause for surety," said the emperor Leo [71] in his tactics,

"but it is also most adverse for good strategies; since in difficult

undertakings it is necessary to consult God, and, assured in one's

inmost beliefs, to attack without trepidation of spirit. The best

good of expeditions (especially military), if they are difficult,

consists in discovering thoroughly the condition of the enemy,

the number and quality of their troops, and their enterprise in

military discipline. With that keen knowledge, the captain prepares

his assaults, and plans his sudden counter strategies." In the present

conversion, maxims so prudent were very suitable--in which, prepared

by the spiritual food of faith, hope, and charity, they made manifest

the mystery of the ineffable Trinity, and subdued the infidels to

the sacrament of holy baptism. It was a difficult thing, and one that

exceeds human strength; but obeying God, attacks become spirited. By

His help one can soothe difficulties, explain intricate mysteries, and

resolve everything easily. After having consulted that superior oracle,

accompanied solely by his armor-bearer, one can attack whole armies,

rout them, and throw them into a general confusion and consternation;

and it is the enemy's own weapons that wound and disperse them.

2. The archipelago of Calamianes consists of an infinity and

indeterminate number of islands, large and small, and most of them very

fertile. [72] Those best known and best supplied with the products

of commerce which might make them rich are [here] set down. But

their lack of attention [to these products] reduces the natives to

a wretched and unhappy state. The first island, and that which is

first encountered from the course of Mindoro, about fifty leguas

across from Luban, is Calamian the great, which gives name to the

whole province. It is commonly called Busuagan, taking that name from

a principal village or settlement. It is a large and pleasant island

in the form of an oblong, eight long leguas in length and about four

wide. Its rivers are of great volume; there are sufficient mountains;

and from that nature [of the land], there is an abundant yield of

wax of superior quality, which is produced naturally, and without

[human] labor, by the vast multitude of industrious bees. The only

work in it is the gathering of the honeycomb in its season (which

is very securely fastened in the large, high, and leafy branches

of the trees), by the sole effort of making fires with thick smoke,

which compels those little animals, which defend their property at

the cost of their lives, to flee in confusion.

3. A more profitable product is the nest made by certain small black

birds, which are mistakenly called swallows. The material of which the

nest is made, in order to lay and hatch their eggs, is yet unknown. It

is regarded as sure that its manufacture takes place in the breast or

crop, whence issues a long filament. Those filaments stick together

because of their viscous nature, and at their extremities adhere to

the rock. Those nests are usually located in very overhanging and

rough places, in such a way that the continual rains do not unfasten

or destroy them, although the birds always endeavor to place them

under shelter. The shape of the nest is similar to that of the

regular swallow, although smaller. It is known that that filament

is produced with difficulty. It is like fine vermicelli, which is

sometimes accompanied with drops of blood. It is white and somewhat

transparent, like ice. It is prepared in various ways, but a soup

resembling that of vermicelli, but of better taste, and incomparably

more nourishing, is made with the broth from a substantial olio,

or stew. It is very useful for those who suffer from evacuations

and dysentery; it corrects those ailments and is good as a mild and

dissolvent food. The Chinese esteem it highly, and generally pay,

according to its scarcity or abundance, eight, nine, and sixteen pesos

per cate, which contains twenty-one onzas. They are very difficult to

gather, for the birds always build them in craggy locations, in whose

tortuous and precipitous caverns they are only obtained by descending

a rope. Some are obtained by climbing up bamboos, finding a rest for

the feet on the knots, which are left with large projections for that

purpose. So dangerous evolutions cost even broken arms and legs, and

sometimes even cause death. The taking of the nests is repeated three

times during the calm months of the year. The latter part of December,

those to whom are assigned crags--in which it is not right for one

to meddle with those of another, a rule that is observed with much

fidelity--go out. They gather the old nests, which are sufficiently

blackened by the preceding rains; however, they do not lose much

of their nourishment. Thus do they force the little bird to make a

new nest, as it cannot make use of the old one for breeding. As the

desire to breed is excited by its nature, the industrious little

bird strives to build its nest before breeding. All the month of

January is spent in its costly labors. The destroyers come and tear

them down. Sometimes they are found with eggs, and sometimes even

imperfect; but nothing restrains their greed, and they tear down

all indifferently. The disconsolate birds again begin to build their

nest, and at the end of February or the beginning of March the Indians

repeat their robbery. The saddened bird, forced to build its shelter

at the behest of nature in the multiplication of the species repeats

its anxious labors. Either because there is not enough material for

so many labors, or because the season has passed in their periods,

the bird does not possess the same inclination in its formation; the

nest is finished later, and is less juicy, as experience has shown,

for at that time the rainy season generally sets in. That, and the

Moros who infest these seas cause the harvest of nests involuntarily

to be abandoned. However, if the above circumstances do not prevent,

the third excursion is not lacking. All the crags are not accessible,

and where those furtive assaults cannot be made, the number of those

industrious little birds is prodigious." [73]

4. The beaches are protracted into very extensive shoals and

reefs. There the excellent balate is very abundant. This is

a shellfish, [74] which when cooked and dried in the smoke is

preserved dry. This product is highly relished by the Chinese or

Sangleys. They lade as much as possible into their boats, paying thirty

and even thirty-eight pesos per pico (which is equivalent to five

arrobas twelve and one-half libras), according to the season. The

flesh is very wholesome, and tastes like shrimp. The fisheries

of fine-shelled turtles are also abundant, and they also form a

conspicuous product. Some of the shells have markings as deep red as

a fine garnet; and the four principal shells are of an extraordinary

size. From the shells are made very neat boxes, trays, and other pretty

things. They are given a jasper finish, which makes their colors shine

out strongly. The island has abundance of deer, wild boars, and wild

hogs, and monkeys and birds of singular rarity. There are many pagans

of good appearance and better disposition. The frequent raids of the

Moros hold that most fertile island in the greatest abandonment. A

narrow channel separates the island of Coron [75] from it. The latter

is a rocky crag about three leguas in circumference. The only entrance

to it is by a narrow tongue of land, which forms, as it were, a small

port. But it is so easy of defense that a few men can prevent any

entrance there without danger. Because of the strength and independence

of its location many natives of savage inclination, and most warlike,

live there. Calamian the little follows, where the capital is at

present located. [76] There is a fort there, well armed. The men in

their capacity as soldiers, with their corresponding officers, defend

from the natives. It is also fertile in the same products, although

less abundantly than Calamian the great, but it is so overrun with rats

or moles that no seed plant can live, for they destroy everything. The

natives are forced to engage in the trade of jars and salt, although

they are much interested in the nest business, and in that of wax;

the one being their own occupation and the other the exchange.

5. Passing without comment other innumerable islands, comes the famous

one of Paragua, [77] about eighty leguas long and from ten to twenty

in its greatest width. It is a rich and fertile island. Besides the

common articles of commerce, such as wax (of which the harvest is more

abundant than in any other district), nests, fine shell, and balate, it

has various fisheries for fine pearls of beautiful luster, some of them

found at a depth of three or four brazas. Shells, or _madres abiertas_,

of excellent mother-of-pearl, of various beautiful colors, are found

on its coasts. The matrix-shell of these pearls has been seen of one

and one-half ordinary palmos in length and almost one palmo in its

narrowest part--whose pearl could not be obtained, because the valve

opened on drawing it from the sea, and the sensitive fleshy part that

contained the pearl fell into the water. According to its appearance,

it must have contained pearls of many grains and carats in size. The

island has various exquisite and useful woods which distil special

gums. There is one which is an effective remedy for cancers; it is so

powerful a caustic that it burns out the cancer even when it is deep,

although the wounds caused by its burning are dangerous. However,

those wounds have their suitable remedy. There is a quantity of nutmeg

of two varieties--the long and the round. The latter is valued more

because it is more fragrant. It is easily destroyed by grubs, because

the precautions useful for its preservation are unknown. There are

bejucos or Indian canes for walking-sticks, with their branches as

much as five and one-half palmos long; they are of better luster

and of greater toughness than are those gathered by the Dutch in the

islands of the Sonda. I am sure that camphor would be found, if one

looked for it, just as good as that of Borney; for the resemblance of

Paragua's productions to those of that great island is very marked,

and the latter is not very far from its southern point.

6. There are but few quadrupeds [78] that are not found in the other

islands: porcupines, armadillos, _tezones_, leopards, _colcobos_,

and certain very beautiful foxes, but of the same species as the

stink-foxes of Peru, and very pestilent. They come to the houses in

their greed for fowls, among which they cause considerable havoc. But

whether it is due to their urine or some other posterior evacuation,

such is their stench that is necessary to abandon the house for a

time, as it is unendurable. There are many and rare birds. Royal

peacocks are very common; they are but slightly larger than a hen,

though without any difference from the large peacocks of India in

the vividness of their colors. Several efforts have been made to

domesticate them, but in vain; they become greatly depressed, and

soon die. There are nightingales that sing harmoniously near the

coolness of the small streamlets, repeating their melodious trills,

and gifted with most nimble throats. There are many varieties of

parrots of brilliant colors; green, white, and vari-colored pigeons;

squirrels or _paniquesas_, of several distinct species--some are white

with a black ring which sets them off well; there are some with wings

and some with membranes that facilitate their flight, although that

is but short. It is known that the land is one continuous mineral

district. Extensions of pure iron jut from the shores laid bare by the

breaking of the waves, as rocky shoals. There are others of vitriol

or verdigris, in very rich veins. It must be that the centers of the

mountains are like this. The island abounds in exquisite and healthful

waters, now in the springs, now in the large rivers--so many in number

that sixty-seven are counted from Catbuli to the bay of Ypolote, on the

side and coast of the east. Numerous tribes live there. In the roughest

locations the Aetas or black Cimarrones are gathered. Along the rivers

and level farm lands the natives are of a lighter complexion, and

less ugly in feature. This island is peculiar in what we have already

mentioned, namely, that earthquakes are not experienced there. But

there are stormy clouds that emit vivid lightnings and terrifying

thunder. But we have not heard that the fury of the thunderbolts is

in those clouds, or results from them, for the inhabitants of Paragua

have experienced none of those ravages. Consequently, they do not

have any words or terms peculiar to their language, for these or for

earthquakes, which is a very convincing proof....

7. The coasts, bays, and rivers of that large island abound plentifully

in divers and savory fish. In the bay of Malampaya, opposite Taytay,

in the same district as Manila, although with a clear and deep bottom,

there are many islands, which beautify the bay with their foliage. A

vast multitude of vicudas enter the great rivers at the spawning

season--a fine cod-fish that differs in no wise from that of Terranova

[_i.e.,_ Newfoundland], and when fresh they are of delicious taste. The

Indians catch them (although with danger from the Moros), and without

other appliances than certain hooks, and as many as they wish. For

lack of salt, they smoke-dry them, which always leaves an unpleasant

taste, and the fish spoil easily. Paragua has its own near-by islands

scattered along its coast, some of which are inhabited by pigeons,

various species of parrots, peacocks, and aquatic birds; others in

which sailors get as many eggs and squabs, or the young of such birds,

as they wish. The largest and most fertile [of these islands] is that

of Dumaran, which is separated from Paragua by a narrow strait. It is

a fertile island, in which there is a most abundant harvest of rice,

which as a general rule yields more than a hundred-fold.

8. The island of Alutaya belongs to that province. It is a rocky

and arid land. However, it has plenty of domestic and useful

animals, [the rearing of which forms], the careful industry of

its natives. It is about thirty leguas across the open sea from

the islands of Calamianes. About six leguas away is the island of

Cuyo, which is small, being about three leguas in circuit, and low,

but very fertile. It contains whatever is fitting and desirable for

the sustenance of human life. Its natives, being for the most part

descendants of Sangleys, are industrious and shrewd in trade. In

exchange for the edible and potable products of their island, and

the textiles of Yloylo, and tobacco, they lade fine products in

Calamianes, an exchange that causes anger to the alcaldes-mayor. The

latter endeavor to prevent that trade, which injures their interests;

but those people by their shrewdness deceive them easily, and frustrate

the efforts of the alcaldes. The natives were on the whole very savage,

and had even more barbarous customs and greater stupidity than the

inhabitants of the other islands. They have a knowledge of herbs. In

Paragua especially, there are some very poisonous ones. They use

them to bewitch their fellows and deprive them of life. There is

one of so uncommon deadliness, that if it be chewed in the mouth,

and if the exhalations from it be directed in a gentle current toward

any person whom it is wished to destroy, his life is quickly taken

away. I heard that from some who have intercourse with the Negroes

of Dapit, who know more about it and use it mere easily. The way to

overcome those fatal effects is to carry the effective remedy with

one--another herb or root. Thus the evil breath loses all its force,

and the [aforesaid] herb or root is a sure antidote for its deadliness.

9. This Recollect province set itself to conquer those savage

monsters. They had but little religion, and that an idolatry

so barbarous and stupid that no light of reason was visible

in it. Their knowledge of the first cause was very erroneous and

confused. They admitted another life, but through certain very confused

transmigrations. They revered their dead greatly, for they prepared

food for their resting-places. They had certain little idols--one who

presided over the fields, one over wars, one over illnesses--and they

offered ridiculous sacrifices to all. They revered the moon greatly,

as the mistress of death, and celebrated their funeral rites only at

the full moon. Their priests had high honor among them, and still more

the priestesses, who arrogated despotic power to themselves. They had

no civil body, but were scattered, and had communication only in their

families. They were timid and cowardly, and avenged their grievances

only by treachery. Five religious were assigned for that difficult

undertaking, their director and superior being father Fray Juan de

Santo Thomas, a missionary of proved spirit and a man of resolute

mind. They left Manila provided with the necessary supplies. They

put in first at the island of Cuyo, whose natives, being of excellent

disposition, were hoping to have Spaniards in their island--although

this was against the will of their priests, who were losing their

profits (which their offices made easy) by admitting them. The

missionaries were received with affection by the others, who had

no such interests. They first reduced those people to a social life

and united them, settling quarrels among the families, and forming a

goodly village; and, urging their obligation, they built a church and

house. They continued gently to insinuate themselves in the natives'

hearts and succeeded in reducing them to the bosom of the Catholic

church. Thence they went to Alutaya. They preached the gospel, and,

in the same manner, established a town, church, and house, for the

people received the instruction with docility.

10. After those so fortunate beginnings, they determined to send two

of the said religious and one lay brother to Paragua. They entered the

bay of Taytay, where they experienced greater resistance. The people

were opposed to living congregated in one settlement, and that was

the gravest hindrance; but the fathers were able to attain in part,

by dint of patience and constancy. The greatest annoyance arose from

the Moros, who infested those coasts, and the natives were unwilling

to expose themselves to their injuries by establishing themselves on

the beach. The religious hoped that the Spaniards would defend them

with their arms, and that with their reduction they would become

established there. By that method and other effective efforts they

attained the erection of a large village. Thence the religious

informed the superior government of their progress, and that for

its continuation and the defense of the natives--both those already

reduced, and those whom they expected to reduce--the construction of a

fort was necessary for the reduction of the island of Paragua, in which

a Spanish garrison might be stationed. By that means the reduction of

all that large island was certain. Accordingly, that determination

was taken in a meeting of the royal treasury tribunal; and two

companies were detached for the garrison, one Spanish and the other

Pampanga. The title and pay of royal chaplain was given and conceded

to the minister of that village. The fort mounted on its ramparts some

excellent artillery. The conquests were carried farther along that

coast, and inland. The Spaniards were also received, and without any

repugnance the natives accommodated themselves to the fitting homage,

even the infidels recognizing the tribute. Villages were established

on the river of Barbacan, Aborlan, and as far as Ypolote. They also

reduced the island of Dumaran, and spread to the Calamianes Islands,

where they founded reductions in Linacapan, Culiong, or Calamian the

lesser, and in the greater [Oalamian] at Busuagan. To the above, which

they regarded as capitals, they added other near-by villages; and as

their ministrations spread so extraordinarily, it became necessary for

a greater number of religious to go there. That was made possible by

the second arrival from España of father Fray Rodrigo de San Miguel,

[79] who had been sent to make various efforts in their interests,

and who returned with eight religious.

BIBLIOGRAPHICAL DATA

The principal document in this volume, "Early Recollect missions in

the Philippines," is compiled from the following works:

1. _Historia general de los religiosos descalzos del orden de San

Avgvstin_, by Fray Andrés de San Nicolas (Madrid, 1664), pp. 396-510.

2. _Historia general de los religiosos descalzos del orden de

S. Augustin_, by Fray Luis de Jesús (Madrid, 1681), pp. 1-61. (This

work is a continuation of the preceding one.)

3. _Historia general de Philipinas_, by Fray Juan de la Concepción

(Manila, 1788), tomo iv, pp. 189-265, and v, pp. 32-100.

The following documents are obtained from MSS. in the Archivo general

de Indias, Sevilla:

4. _Seminary for Japanese missionaries_,--"Simancas-Secular; Audiencia

de Filipinas; cartas y expedientes del governador de Filipinas vistos

en el Consejo; años 1600 á 1628; est. 67, caj. 6, leg. 7."

5. _Extract from Serrano's letter_.--"Simancas--Eclesiástico; Audiencia

de Filipinas; cartas y expedientes del arzobispo de Manila vistos en

el Consejo; año de 1579 á 1679; est. 68, caj. 1, leg. 32."

6. _Royal orders regarding the religious_.--"Audiencia de Filipinas;

registro de oficio; reales ordenes dirigidas á las autoridades

del distrito de la Audiencia; años 1597 á 1634; est. 105, caj. 2,

leg. 1." The second part of this document, however, is obtained from

the "Cedulario Indico" of the Archivo Historico Nacional, Madrid:

"tomo 40, fol. 26, verso, n°. 38."

The following document is taken from the Ventura del Arco MSS. (Ayer

library):

7. _Conflict between civil and religious authorities_.--In vol. i,

pp. 515-523.

The following document is found in Pastells's edition of Colin's

_Labor evangélica_ (Barcelona, 1904):

8. _Ecclesiastical affairs in the Philippines_.--In tomo iii,

pp. 674-697.

NOTES

[1] Translated from Pastells's _Colin_, iii, pp. 674-677. The

original is conserved in Archivo general de Indias, with the following

pressmark: "Registros de oficio y partes; reales ordenes dirigidos a

las autoridades y particulares del distrito de la Audiencia; 1568-1808;

est. 105, caj. 2, leg. 11, libro 1, folio 233, verso, part 2."

[2] Thus in Pastells's text (p. 690); but it is apparently a misprint

for June 22, 1622, the date of Serrano's act.

[3] Throughout this document, the matter contained in brackets is

editorial comment by Rev. Pablo Pastells, S.J., who has published the

present document in the appendix to the third volume of his edition

of Colin's _Labor evangélica_ (Barcelona, 1904), _ut supra_.

[4] The passage of the council of Trent referred to above reads as

follows: "In monasteries, whether the houses of men or of women,

with which the care of the souls of secular persons is connected,

all persons--excepting those who belong to their monasteries, or

who are servants of those places--both secular and religious, who

exercise that care after this manner, shall be immediately subject

in those things which pertain to the said care and administration

of sacraments, to the jurisdiction, visit, and correction of the

bishop in whose diocese they are located. Neither shall any there,

even those removable at will [_ad nutum amovibilis_], be considered

unless by the consent of that bishop, and by the latter's previous

examination, made personally or by his vicar; excepting the monastery

of Cluny and its boundaries, and also excepting those monasteries or

places in which abbots, generals, or the heads of the orders establish

their ordinary and chief residence, and other monasteries or houses in

which abbots, or other superiors of the regulars, exercise episcopal

or temporal jurisdiction in parish churches and parishes; excepting

likewise from the right of those bishops even persons who exercise

greater jurisdiction in the said places." See the original reading

in Pastells's edition of Colin's _Labor evangélica_, appendix, p. 677.

[5] See the above bull in this series, _Vol_. IV, pp. 119-124.

[6] See the last two decrees here mentioned, later in this

document. The first decree--the original of which is preserved in the

Archivo general de Indias, in "Cartas y expedientes del gobernador

de Filipinas vistos en el Consejo; años 1567-1699; est. 67, caj. 6,

leg. 10"--which we translate, as well as all the above document,

from Pastells's edition of Colin's _Labor evangélica_, iii, pp. 682,

683, is as follows:

"The King: Very reverend father in Christ, archbishop of the

metropolitan church of the city of Mexico of Nueva España; reverend

fathers in Christ, bishops of my council, venerable deans, dignidades,

canons, and other persons, who are assembled in the provincial council

which is held in the city of Mexico. You have already been informed

by my decree--of which duplicates signed by my hand were sent out,

directed to all the prelates of the churches of the Yndias--dated

December six, of the year one thousand five hundred and eighty-three,

that I ordered you all, and each of you in particular, that if you

have clerics who are suitable and competent, you shall appoint them

to benefices, curacies, and missions, in preference to the friars

of the mendicant orders, who hold them at present--observing, in

the said appointment, the order that is mentioned in the title of

my patronship, as is more minutely set forth in the said decrees,

the tenor of which, being precisely the same as that of the one sent

to you, the above-mentioned archbishop, is as follows:

"The King: Very reverend father in Christ, archbishop of the

metropolitan church of the city of Mexico of Nueva España, and

member of our council: Already you know that, in accordance with

the ordinances and established rules of the holy Catholic church,

and with the ancient custom received and observed in Christendom, the

jurisdiction of the holy sacraments in the curacies of the parishes of

the churches belongs to the seculars, they being aided as assistants

in preaching and confessing by the religious of the orders; and that if

missions and curacies have been entrusted to religious of the mendicant

orders in those regions by apostolic concession, it was because of the

lack that was experienced of the said lay priests, and the convenience

that was found in the said religious for busying themselves in the

conversion, instruction, and teaching of the natives, with the example

and profit that is required. Now granting that this was the object

aimed at in that arrangement, and that the effect has been greatly in

accordance with the efforts made for it, and that they have obtained

so much fruit through their apostolic lives and holy perseverance,

and that so great a multitude of souls have come to the knowledge

of our Lord through His favor and aid by means of their teaching:

still, inasmuch as it is advisable to bring back this matter to its

beginning, and that, in so far as is possible, what pertains to the

said curacies of parishes and missions be restored to the common and

received use of the Church, so that there may be no defect in that

of the Indians, I request and charge you that now and henceforth,

if you have suitable and competent clergy, you appoint them to the

said curacies, missions, and benefices, preferring them to the friars,

and observing in the said appointments the order that is mentioned in

the title of our patronship. As long as there are not all the seculars

necessary for the said missions and benefices, you shall divide those

which are left over, equally, among the orders in those provinces,

so that there may be some of all the orders, to the end that each

order may labor according to its obligation, striving to excel in so

holy and apostolic an enterprise. And you shall watch above all, as a

good shepherd, so that your subordinates live with great watchfulness,

relieving our conscience and your own, so that the results that are

desirable be obtained among those natives. Madrid, December six, 1583.

_I The King_

By order of his Majesty:

_Antonio de Eraso_

"Certain religious of the above-mentioned orders having come from

those provinces and from others of the Yndias, and having related

the many annoyances that have followed and that might follow from the

observance and fulfilment of the said decree, I ordered some of the

members of my council and other persons of great learning, prudence,

and intelligence to assemble. They having examined the indults, briefs,

and concessions of the supreme pontiffs, and the other papers that

are filed in the secretary's office of my Council of the Indias, in

regard to this matter of the missions--as well as the informations,

letters, relations, and opinions that have been given, sent, and

brought from all parts but lately, and upon the occasion of this

decree, both by the religious and by the prelates and clergy--have

given me their opinion. Considering that it was proper, in order to

come to a resolution and decision in a matter of so great moment and

importance, and commencing with what is of greatest importance--namely,

to commend it to God our Lord, whom you all, as is done here,

are to entreat very urgently to guide and direct it as may be most

to His service, the proper spiritual government of those kingdoms,

the welfare of the souls of the inhabitants and natives therein, and

the propagation of the holy gospel: I have determined to await a more

detailed relation of what may appear from these new documents, and the

general consensus of opinion in all classes, so that after examining

them all (since we all must aid for one and the same purpose, and the

result must be for the welfare of all, and particularly for mine, for

the fulfilment of the great obligation under which our Lord, besides

the many benefits which I continually receive from His blessed hand,

has placed me by adding thereto so great kingdoms and seigniories,

where so great a multitude of souls have come to His true knowledge,

and where they will continue to come daily, by the help of His grace

which illumines them, so that they may leave their blindness) the best

conclusion may be reached. Accordingly, I request and charge you that,

having assembled and congregated in that holy council, you discuss and

confer over what pertains to this matter. You shall send me a very

minute relation of the measures that you shall deem it advisable to

take in each province and bishopric by itself, and for all in general,

in regard to the execution of the said decree. You shall say what

missions are in possession of the religious and those in charge of

the seculars, and in what villages and vicinity these are, and all

the other things concerning it that you think to be necessary for the

sake of greater clearness; so that, having examined the said relations

and the others that are awaited, and the papers that are here, and

holding consultation with my Council of the Indias, as well as with

the other persons whom I shall appoint for this purpose, I may take

the most advisable measures. While that is being done and determined,

you shall suspend (as I now for the time being do suspend), and I shall

consider as suspended, the execution of the decree herein inserted.

"All, and each one by himself, if they are in your dioceses, shall

leave the said missions freely and quietly to the said orders and

religious, so that those who have held, hold, and shall hold them, may

hold them as hitherto, without making any innovation, or changing the

manner of filling those missions or appointing the religious to them.

"Each of you personally, in his own district, without entrusting it

to any other person, shall visit the churches of the missions where

the said religious shall be established, and inspect the most holy

sacraments and the baptismal fonts in them, the buildings of the

said churches, the alms given for them, and all the other things

pertaining to such churches and the services of divine worship. You

shall also visit and fraternally correct the religious established in

the said missions, in regard to curacies, and shall take special care

to consider the honor and good fame of such religious in irregular

acts that may be hidden; and when more than this should be necessary

or advisable you shall inform their prelates, so that these may punish

them. If the latter do not inflict punishment, you shall do so, each

one of you, in accordance with the ordinance of the holy council

of Trent, after the period of time mentioned in it is passed. And

inasmuch as it is not advisable that a matter that is so important as

is the care of souls--and, further, those souls that are so new in

the faith--be at the will of the religious who shall be established

in the said missions, curacies, and benefices, they must understand,

both superiors and members [of the orders] that they are to hold the

office of cura _non ex voto charitatis_, as is said, but by justice

and obligation, administering the holy sacraments, not only to the

Indians, but also to the Spaniards who may be found living among

them--to the Indians by virtue of the above-mentioned apostolic

indults, and to the Spaniards by commission from the prelates. For

that each of you shall give, in his own district, and to me, a very

specific account of how the religious, on their part, observe what

pertains to them of this--which they are to perform exactly and

according to their obligation--together with what, in your opinion,

they may do to aid you in fulfilling your pastoral duties, in which

you shall consider the safety of the souls in your charge, for whom

you must give so strict an account to God our Lord. Barcelona, June

first, one thousand five hundred and eighty-five.

_I The King_

By order of his Majesty:

_Antonio de Erasso_"

[7] Referring to his _Nova collectio et compilatio privilegiorum

apostolicorum regularium_ (Turnoni, 1609).

[8] Gregory XIV, in his brief _Cum sicuti nuper accepimus_, after

approving the first diocesan council (convened in Manila by Bishop

Salazar), and the reservation of cases that the bishop should make

with the advice of the said council, imposes on him the visitation

of his flock and of the religious who administer it, forbidding any

religious to go out for the conquest of unpacified infidels without

the express command of their regular superior and the license of the

bishop in writing. The extract to this effect is as follows:

"And lest the rules and resolutions made for the said bishop [_i.e._,

of Manila], and the religious and missionaries assembled in the same

place, for the happy progress of the Christians newly converted to

the faith, should be infringed by them for their own special pleasure,

profit, or inclination, we will and decree by our apostolic authority

that those things that shall have been ordained and commanded by that

congregation, by the votes of the majority, for the protection of

the Christian faith or for the salvation of souls for the thorough

conversion of those converted Indians, be steadfastly and rigorously

observed, as long and so far as that congregation shall ordain and

command it.

"Moreover, whenever that bishop, at the advice of the said

congregation, shall have reserved any case for himself, according

to what shall have appeared expedient for the nature of the times,

persons, and affairs, no secular priest nor a member of any religious

order or congregation shall, under pretext of any privilege or indult

(even though apostolic), excepting the bishop himself, or by his

express license and command, be authorized, or dare or presume to

grant absolution in any manner in cases so reserved, during the said

reservation, under penalty of being suspended from the ministry of

the mass and from the confession of the faithful, incurring that

penalty by the very act.

"Moreover, we enjoin and order that bishop that, since it is the

special duty of the bishop to minister to his own sheep and to

visit them in person, he shall visit the flock entrusted to him,

the religious of the Christian instruction, and those missions, in

his own person or in that of his vicar-general in spiritual things,

or at least in the persons of other very grave men, and not at all by

simple and unskilled clergy, ignorant of letters, and of no judgment.

"And inasmuch as some of the inhabitants of those islands, and members

of the above-mentioned orders, eager to see new things, and wandering

or passing from one district to another, abandon those newly converted

and baptized; and inasmuch as such persons cause the latter at times

to revert to idolatry, which is greatly to be deplored; and inasmuch

as many others who otherwise would acknowledge the faith and accede to

baptism neglect it on account of the lack of ministers, or remain in

infidelity; and inasmuch as the religious themselves, ignorant even

of the languages of those districts, are despised, to the shame of

their orders, and render more difficult the conversion of the Indians:

We, desirous of checking this evil by an opportune remedy, strictly

forbid and prohibit all and singular, of whatever religious order,

and all others whomsoever who are engaged in the conversion of the

infidels and the teaching of Christian doctrine, under penalty of

excommunication, not to dare or presume to go from a pacified to an

unpacified land, except by the express license and command of their

bishop and of the religious superiors, given in writing.

Given at Rome, at St. Peter's, under the seal of the fisherman,

April xviii, MDXCI, in the first year of our pontificate."

See Pastells's _Colin, ut supra_, iii, p. 679.

[9] Tomo i of his _Questiones regulares et canonicæ_ was published

at Salamanca in 1598; another edition, in four volumes, was issued

some years later.

[10] Probably contained in his _Epitome, o compendio de la Suma_

(Madrid, 1610).

[11] See the bulls concerning the Indias granted by Alexander VI,

in _Vol_. I of this series, pp. 97-114. The bull here referred to is

the _Inter cætera_ of May 4, 1493.

[12] This bull was dated May 9, 1522, and begins _Omnimodo exponi

nobis_; it grants authority to the friars of the mendicant orders to

go to the Indias, after securing permission from their king or from

his royal council. See Pastells's _Colin, ut supra_, iii, p. 677.

[13] See this decree _ante_, note 6.

[14] The original of this decree is in the Archivo general of Sevilla,

"Cartas y expedientes del gobernador de Filipinas vistos en el Consejo;

años 1567-99; est. 67, caj. 6, leg. 10."

[15] The two decrees here mentioned (see Pastells's _Colin, ut supra_,

iii, pp. 684, 685)--the originals of which are conserved in Archivo

general de Indias, having the same pressmark as that in the preceding

note--are respectively as follows:

"The King: To the president and auditors of my royal Audiencia of the

city of Manila, of the Philipinas Islands. Certain prelates of those

regions have written to me that many religious who are appointed to

the missions of Indians which are in charge of the orders do not have

the competency and qualities that are required for the office of cura,

which they fill; that they do not know the language of those whom

they have to instruct; and that the archbishops and bishops cannot

remedy this, because the religious do not come before them to be

examined. And in the visits that the former make, the latter claim

to be exempt from their jurisdiction, even in regard to curacies,

saying that they have an indult for it; neither can their superiors

remedy it. Inasmuch as it is a matter of so great consideration, I

have now ordained that, in so great conformity with what is decreed

and ordained, the said archbishops and bishops shall not allow any

religious to enter to perform or exercise the duties of cura in the

missions which are in their charge, without first being examined

and approved by the prelate of that diocese, both in regard to his

competency and in the language, in order to exercise the duty of cura

and to administer the sacraments to the Indians of their missions,

as well as to the Spaniards who may be there; that, if in the visits

that the said prelates make to them in regard to curacies, any of

the said religious missionaries should be found without the ability,

qualifications, and example that are requisite, and who do not know

sufficiently the language of the Indians whom they instruct, such

religious shall be removed and their superiors advised, so that the

latter may appoint others who have the necessary qualifications, in

which they are to be examined; and that, if any indult or bull of his

Holiness is presented to them exempting the said religious from this,

they shall advise you, so that you may do your duty. And inasmuch as it

is advisable that that be observed, executed, and obeyed, I charge you

that you give the said prelates in that district the encouragement,

protection, and aid necessary for this; and that you do not permit

or allow religious to be admitted into the missions in any other

way. You shall advise me of what you shall do. Given in San Lorenço,

November fourteen, one thousand six hundred and three.

_I The King_

By order of the king our sovereign:

_Juan de Ybarra_"

"The King. Very reverend father in Christ, archbishop of the city of

Manila of the Philipinas Islands, and member of my council: You will

see by my decree of the same date as this, which this accompanies,

what I have resolved and ordered in regard to the examination of the

religious who shall exercise duties as curas in the district of that

archbishopric--which is not discussed here in regard to seculars,

as it is a settled and fixed matter. And inasmuch as it is advisable

for the relief of my conscience, and that of yours, that that decree

be fulfilled and obeyed carefully, I charge you that you do so;

and if any indult or brief from his Holiness be presented to you,

in behalf of the orders, exempting them from this, you shall advise

my royal audiencias, so that they may do their duty, and my fiscal

shall plead what is suitable. You shall advise me of what you shall

do in everything. San Lorenzo, November fourteen, one thousand six

hundred and three.

_I The King_

By order of the king our sovereign:

_Juan de Ybarra_."

[16] The following decree was given by the king prohibiting certain

practices of the regulars:

"The King. To the president and auditors of my royal Audiencia of the

city of Manila of the Philipinas Islands: I have been informed that the

religious who reside in those regions have the custom of assigning at

times Indian villages for the celebration of their chapter meetings,

from which, besides the annoyances and wrongs that the Indians receive,

it happens that the audiencias and governors are unable to apply the

remedy for certain things that occur in the said chapter meetings,

and that require despatch. And inasmuch as it has been considered that

that is a cause for trouble, it has been deemed advisable to prevent

it by ordering--as I do order and command by this present--that now

and henceforth, chapter meetings of the religious be not celebrated

in Indian villages; and that if there be reasons obliging the meeting

to be celebrated at any time in any such village, those reasons be

communicated to you, both the president and the Audiencia, and that

your order and permission be obtained. Such is my will. Given in

Valladolid, June thirteen, one thousand six hundred and fifteen.

_I The King_

By order of the king our sovereign:

_Juan Ruiz de Contreras_"

This decree is translated from Pastells's Colin, _ut supra_, p. 685;

its original is conserved in the Archivo general of Sevilla, its

pressmark, "Registros de oficio; reales ordenes dirigidos á las

autoridades del distrito de la Audiencia; años 1597-1804; est. 105,

caj. 2, leg. 1, lib. 1, vol. 64."

[17] The passage of the brief referred to above, is as follows:

"We, therefore, who gladly favor the increase of Divine worship and

the salvation of souls, especially since we have been petitioned by

each of the Catholic kings, giving assent to them petitioning after

this manner, do, by virtue of our apostolic authority, concede and

grant license and authority, by the tenor of these presents, to all

and singular, the religious of any, even the mendicant orders, living

in monasteries of their orders in the said regions of the Indias (of

the Ocean Sea), or outside of them, by the consent of their superiors,

so that they may freely and legally use the license obtained from their

superiors, as is declared in their provincial chapters, to exercise

the office of parish priest in the villages of those regions, such

office having been and being assigned to them by a similar license,

in the celebration of marriages and in the administration of the

ecclesiastical sacraments, as has been their wont hitherto (provided

that they observe the form of the said council in other ceremonies);

and to preach the word of God and hear confessions, as is declared,

so long as those religious know the languages of those districts;

and no other permission of the ordinaries of those places, or of

any other persons, shall be necessary. And moreover, by the same

authority and tenor, we decree and ordain that the said bishop shall

make no innovation in the places of those regions where there are

monasteries of religious who exercise the care of souls. So likewise

[we decree and ordain] that it must be resolved and determined by

any judges and commissaries, who exercise any authority whatever,

delegated to them or to any one of them, to him determining and

interpreting otherwise by virtue of any authority whatever; and we

declare null and void whatever else shall be attempted in regard to

these things, by anyone under any authority whatever.... Given at Rome,

at St. Peter's, under the seal of the fisherman, March 23, 1567."

See Pastells's _Colin, ut supra_, iii, p. 678.

[18] The passage referred to above, which we translate from the

original bull as given in Pastells's _Colin, ut supra_, p. 678,

is as follows:

"Since, therefore, our predecessor Pope Pius V of happy memory, after

hearing of the troubles which were said to have been inflicted on the

friars of the mendicant orders by the ordinaries of the places and the

rectors of ecclesiastical parishes in many ways, in regard to ... the

care of souls and the administration of the sacraments ... not only

decreed many things differently in certain of his letters to the said

friars, but even those things that were recently decreed in regard

to these things in the council of Trent, ... we ... decree and ordain

concerning the said and concerning all other letters and regulations

which emanated in any manner from the same predecessor concerning those

matters to any orders and congregations of any regulars, including the

mendicants, and concerning all and whatever is contained therein, that

that regulation and decision, which was legal before the declaration

of the said letters and regulations, whether by the ancient law,

or by the holy decrees of the said council, or in any other way, be

regarded as having force hereafter, and which they would have, had

not those letters and regulations emanated, to which regulation and

decision and to their former undiminished condition and limitation,

we reduce them all.... Given at Rome, at St. Peter's, in the year of

the incarnation of our Lord, 1572 [_sic_] on the kalends of March."

[19] _Monitoria_: Summons issued by an ecclesiastical judge to command

the personal appearance and deposition of a witness.

[20] The original of this letter is conserved in the Archivo general

of Sevilla; its pressmark, "Cartas y expedientes del Arzobispo de

Manila; años 1579-1697; est. 68, caj. I, leg. 32."

[21] This document is obtained from Pastells's _Colin_, iii, pp. 685,

686. The original decree is conserved in the Archivo general de Indias,

Sevilla; its pressmark the same as that indicated in note 14, _ante_.

[22] Juan de Bueras was born in the mountains of Burgos. He went to

the American missions after having taught moral theology at Toledo. He

was provincial of the Philippines in 1627. Later he became visitor of

the provinces of New Spain and Mexico, dying at Mexico, February 19,

1646. See Sommervogel's _Bibliothèque_.

[23] See _Vol_. IV, p. 222.

[24] Following is a translation of the title page of this work,

a facsimile of which is here presented:

"General history of the discalced religious of the Order of the

hermits of the great father and doctor of the Church, St. Augustine,

of the congregation of España and of the Indias. To his Catholic

Majesty our sovereign Felipe Fourth. By father Fray Andres de San

Nicolas, son of the same congregation, its chronicler, and rector

of the college of Alcalá de Henàres. Volume first. From the year

M.D.LXXXVIII. to that of M.DC.XX. Divided into three decades. With

privilege. In Madrid. Printed by Andres de la Iglesia. Year M.DC.LXIV."

[25] Fray Juan de San Jerónimo was born at Malagón, Spain; he became

a priest, and when already in middle life entered the discalced

Augustinian order at Talavera, in 1593, making his profession in the

following year. He soon attained high standing in this new order, and

was the envoy sent to Rome to negotiate its separation from the regular

Augustinians and secure approval for its constitution. In 1602 he was

elected its first provincial, and under his rule the order flourished

and spread in Spain. He was nominated to the bishopric of Chiapa, in

Nueva España, but declined this honor that he might devote himself to

foreign missions. Arriving at the Philippines in 1606, he organized

there his mission, built a convent at Bagunbayan, and undertook the

conversion of the natives in the province of Zambales. The convent

expanded into a college, but its buildings were demolished in

1644. Being soon afterward rebuilt, it lasted until the eighteenth

century, when it was again torn down. San Jerónimo had charge of it

during two years; but, his health being much enfeebled, he set out on

the return to Spain. When in sight of Ormuz, he died, in 1610. See

account of his life in San Nicolás's _Historia_, pp. 469, 470; and

in _Provincia de S. Nicolás de Tolentino_ (Manila, 1879), pp. 20-23.

[26] This and various other accents which are grave instead of acute

follow the text of the original work.

[27] Andrés de San Nicolás died at sea, when the ship was in sight

of the Ladrone Islands.

Miguel de Santa María, after reaching Manila, was assigned to

the settlement of Mariveles; but the natives were angered at his

preaching, and stoned him so severely that he died from the effects

of this attack, in the Manila convent.

Jerónimo de Christo was an old man when he departed for the Philippine

mission, but was noted for his learning and ability. He was elected

prior of the Manila convent, and afterward vicar-provincial in San

Jerónimo's absence; and died while in active service in the missions,

in 1608.

[28] Pedro de San Fulgencio soon afterward returned to Europe, to

obtain more missionaries; having made arrangements for their voyage,

he died on reaching Milan.

Diego de la Anunciacion, born in 1565, made his profession in the

Recollect convent at Madrid, in 1597; and held several high positions

in his order before he entered the Philippine mission. He was superior

of the convent at Bagunbayan, and afterward prior. After some years

he returned to Spain, where he spent the rest of his life, dying

December 13, 1625.

[29] Rodrigo de Agandum Moriz (in religion, Fray Rodrigo de San

Miguel) was born in Valladolid--or, according to some authorities,

in Orio of Guipuzcoa--in 1584, and entered the discalced Augustinian

order at the age of fourteen years. Joining the Philippine mission

in 1606, he ministered to the natives in various districts of Luzón

with great acceptance, employing his poetical talents in teaching

the Christian faith to the Indians. In 1614 he went to Spain for

more missionaries, returning to the islands in 1617-18. Again

voyaging to Europe (1622), he went, via India and Persia, to Rome,

where he arrived in 1626. Declining the pope's offer to make him a

bishop and patriarch in the Indias, he planned a mission to Chaldea;

but he died at Orio, while en route to Madrid, December 26, 1626. He

left several manuscript works, mainly historical, among which was

_Historia general de las islas accidentales á la Asia adyacentes,

llamadas Philipinas_; this was published in _Documentos inéditos

para la historia de España_, tomos lxxviii and lxxix (Madrid, 1882),

but it was apparently left unfinished by the author, the part that

is extant treating mainly of the early explorations by Magalhães and

Villalobos, and of the history of the Moluccas.

In the Archivo general de Indias, Sevilla, is the following letter

from Felipe IV to a brother of Fray Rodrigo:

"The King. It has been learned in the Council of the Indias that

father Fray Rodrigo de San Miguel, a discalced Augustinian religious,

who is said to be a brother of your Grace, brought from the Yndias a

general history of the Filipinas Islands, compiled with great care,

as, in order to write it, he had examined the archives and authentic

memoirs of those regions; that it has been lately our Lord's pleasure

to take father Fray Rodrigo, who has died in Vizcaya; and that your

Grace was given two of his books, especially the above history. And

inasmuch as that work would be very important for what is written

on the general history of the said islands by order of his Majesty,

the matter having been discussed with the father provincial of the

said order, in which the latter has declared that the said history is

in possession of your Grace; the Council has directed me to write to

your Grace, in its name, that it would be greatly to the service of

his Majesty for your Grace to send me the said history for the said

purpose. And if your Grace wish remuneration for it, or that it be

returned after having used it for the said purpose, your Grace will

advise me of what you desire in this matter, so that those gentlemen

may know it, and so that the advisable measures may be taken. May God

preserve your Grace, as I desire. Madrid, May seventeen, one thousand

six hundred and twenty-seven.

_Antonio Gonzalez de Legardo_

On the receipt of this letter, I beg your Grace to advise me

immediately, for the Council anxiously awaits a reply because of the

history." (_Pressmark_: "est. 139, caj. 1, leg. 15.")

[30] Andrés del Espíritu Santo was born at Valladolid in 1585, and

made his profession at Portillo in 1601. Entering the Philippine

mission, he began his labors with the natives in the province of

Zambales, where he was very successful. In 1609, and again in 1615,

he was chosen vicar-provincial. Afterward going to Spain for more

missionaries, he returned to the islands in 1622, and four years

later became provincial, as again in 1632. The rest of his life was

spent at Manila, where he died in 1658.

[31] A city between Vera Cruz and Mexico City, more commonly known as

Puebla; it was founded about 1530, and became the seat of the diocese

in 1550, and soon was a flourishing agricultural and manufacturing

center.

[32] _Instituto_: constitution, or rules of observance, adopted by

the order.

[33] "Now I shall die happy."

[34] Luís de Jesús states (_Historia_, p. 79) that this name is a

corruption of Manavilis.

[35] Cf. the accounts by Loarca (_Vol_. V of this series) and Plasencia

(_Vol_. VII).

[36] This tree (_Mangifera altísima_) resembles the mango, but its

fruit is much smaller. The tree grows to a greater height than the

mango. The fruit is eaten by the natives, being used with vinegar. See

Blanco's _Flora_.

[37] "Behold the cross of the Lord. Flee, ye adverse ones. The lion

of Judah is conqueror."

[38] Antonio de San Agustin was born in Manila, the son of Francisco

de las Misas, and made his profession in the Recollect convent there,

in December, 1614. He was a minister in various places, and had been

prior of several convents. In 1658, while returning from an official

visit to the Calamianes Islands, he was captured by Moros, who slew

him. At the time of his death he was sixty-six years old.

[39] The first father named above was afflicted by a grievous

plague of vermin [_chinches_--literally, "bedbugs"], seemingly

after a request that he might suffer his purgatory on earth. At the

time of his death, "raising his voice and saying, _In manus tuas,

Domine, commendo spiritum meum_, he expired, without making another

movement. Immediately the _chinches_ disappeared and not one could be

found, although one could gather than by handfuls before, as they say."

[40] The _Congregatio de Propaganda Fide_, one of the "sacred

congregations" of the Catholic Church, was founded in 1622, by Pope

Gregory XV, conferring upon it most ample powers for the propagation

of the faith, and especially for the superintendence of missions

in countries where heretics or infidels had to be evangelized. The

jurisdiction proper of the congregation extends to all territories

which are governed _more missionum_, or as missionary countries--not

by the bishops of the regular hierarchy, but by prefects and vicars

apostolic. It has, moreover, legislative and judicial power. See

Hoffmanns' _Catholic Directory_, 1896, p. 48.

[41] The status of a tertiary, or "member of the third order," was

originated by St. Francis of Assisi, after the foundation of his own

order, and that of the Minorite nuns who lived under a rule prescribed

by him. In 1221 he instituted a third order, the members of which, men

and women, should be bound by rule to more unworldliness of life, pious

devotion, and works of mercy than those of ordinary persons living in

the world. He called them "Brothers and Sisters of Penance." They had

to take a year's novitiate, and a simple vow to observe the rule. Many

tertiaries, in course of time, desired to take solemn vows and live

in community, while still conforming to the rule of the Third Order;

thus arose various congregations of tertiary monks and nuns. Other

religious orders had their Third Order; that of the Augustinians was

established at the beginning of the fifteenth century. (Addis and

Arnold's _Catholic Dictionary_, p. 792.)

[42] Following are translations of the title-pages of this work,

of which facsimiles are here presented:

_Engraved title-page_: "General History of the discalced religious of

the Order of the hermits of the great father and doctor of the Church,

St. Augustine, of the congregation of España and of the Indias. To

the most excellent duke of Ixar count of Salinas. By Father Fray Luis

de Jesus son of the same congregation, and its chronicler. Volume

second. From the year M.DC.L. Divided into three decades. Engraved

by Pedro a Villafranca royal engraver, Madrid. 1663."

_Printed title-page:_ "General History of the discalced religious of

the Order of the hermits of the great father and doctor of the Church,

St. Augustine, of the congregation of España and of the Indias. By

Father Fray Luis de Jesus, son of the same congregation, pensioned

lecturer, general chronicler, and acting provincial of Castilla the

old and the new. Dedicated to the most excellent Señor Don Jayme

Francisco de Hijar Silva Sarmiento, etc., protector of our sacred

Reform convent. Volume second. Divided into three decades, from the

year twenty-one to that of fifty. With privilege. In Madrid: Printed

by Lucas Antonio de Bedmar, printer of the kingdom. Year of 1681."

[43] Delgado in his _Historia_, pp. 813-816, describes this

bird. _Tabón_, he says, is a word that signifies in the Pintados

"to hide by covering, or to cover by concealing it with earth." When

the chick first appears its plumage is white and gray. Its wings

are used at first for aid in running rather than in flying. The bird

lives mainly on fish, which it catches in the sea. The eggs, which

are very nutritious, are eaten with gusto by the natives.

[44] This is the flying lemur (_Galeopithecus philippinensis_; called

_káguang_ or _caguán_ by the Visayans), an animal belonging to the

Quadrumana, and the Prosimidæ (semi-apes). Alfred R. Wallace found

it in Sumatra, Borneo, and Singapore; see his description of it in

_Malay Archipelago_ (New York, 1869), pp. 145, 146. Jagor found it

in Sámar--_Travels in the Philippines_ (English translation, London,

1875), pp. 242-244. See also Delgado's description (_Historia_,

p. 845). This lemur has, like the flying squirrel, a volucral membrane,

which not only covers all its limbs but reaches to its tail; and thus

the creature glides from tree to tree. This explains the writer's

allusion to it as a bird.

[45] The creature thus described is the tarsier (_Tarsius spectrum_),

belonging to the same class (semi-apes) as the lemur, _ante._ Jagor

(_ut supra_, p. 252) was told in Luzón that it could be found only

in Samar, and that it lived exclusively on charcoal--of course,

an erroneous notion. In Samar it was called _mago_ or _macauco._

The _Report_ of U.S. Philippine Commission for 1900 (iii, p. 311)

mentions several Islands as its habitat, and the belief of the natives

that it lives on charcoal. Delgado cites the same notion (_Historia_,

p. 875); he supposes the tarsier to be a sort of wild cat.

[46] The gecko (_Gecko verticillatus_), a reptile allied to the

lizard. Two species of this animal in the Philippines frequent the

houses: one very small, which feeds on mosquitoes, flies, and other

pests, and works noiselessly; the other larger (up to eight inches

long) with a heavy body and a loud call. The latter is, to judge

from Delgado's description (_Historia_,p. 885) the one mentioned in

our text.

[47] The cuttlefish, or octopus (_Sepia octopus_).

[48] This was in 1609, and the fort erected was that of Tandag;

it was on a bay on the northeast coast of Surígao province, Mindanao.

[49] Apparently the same as the present Gigáquit, a town an the

northeast coast of the province of Surígao.

[50] Juan de la Madre de Dios assumed the habit of the discalced

Augustinians at Valladolid, making his profession in 1615. With eight

other missionaries, he arrived at Manila in 1620; and some two years

later he entered the Mindanao mission. His ministry there was short;

for toward the end of 1623 he was slain by a fierce Moro chief whom

he had rebuked for his acts of injustice and tyranny. See sketches

of his life, in Luis de Jesús's _Historia_, pp. 53-55; and _Provincia

de S. Nicolas de Tolentino_, pp. 308, 309.

[51] Apparently referring to the missions founded by the Jesuits,

some years before, in northern Mindanao; see _Vol_. XIII, pp. 48,

80. Fuller accounts of these missions are given in Combés's _Historia

de Mindanao_, which will be presented in later volumes of this series.

[52] Situated in central Surigao, on a chain of lakes and rivers

from which issues the Butúan River, flowing northward into the bay

of same name.

[53] See Delgado's account of the various kinds of bees in the

Philippines (_Historia_, pp. 848-850).

[54] The pangolin or _Manis_, commonly known as ant-eater. The

preceding sentence probably refers to the flying lemur (note 44,

_ante_.)

[55] Cf. account of the weapons used by the Mindanaos, given by Retana

and Pastells in their edition of Combés's _Historia de Mindanao_,

cols. 782 and 783. Also cf. weapons of North American Indians, as

described in _Jesuit Relations_--see Index, vol. lxxii, pp. 337, 338.

[56] Referring to Sìargao Island, off northeast coast of Mindanao;

about twenty-one miles long and fourteen wide.

[57] _Cimarrón_ is an American word meaning "wild" or "unruly," and

is also applied to a runaway slave. O.T. Mason, in his translation

of Blumentritt's _Native Tribes of the Philippines_ (Washington,

1901), says (p. 536) that "this characterization is given to heathen

tribes of most varied affiliation, living without attachment and

in poverty, chiefly posterity of the Remontados." Buzeta and Bravo

(_Diccionario_) say that these people are "collections or tribes of

infidels known by this name in the island of Luzón and others of the

archipelago. There is at present a tribe living in the dense forests

of the mountain Isaroc in the province of Camarines Sur. There are

also some collections of these and some hostiles in the mountains

of the island and province of Samar. They are descendants of the

Negrito race, who seem to become differentiated from their own species

because of their extraordinarily wild and mountainous life." Hence

the name seems to have been given these people in Mindanao simply to

distinguish them as especially barbarous and difficult to establish

relations among. They were probably one of the numerous tribes of

Negritos such as inhabit Mindanao today.

[58] In a brief description of the Philippine Islands which occurs in

a geographical work by the Chinese writer Chao-Yu-Kua (who flourished

in the thirteenth century)--which account will appear later in this

series--is an interesting mention of "nests" built in trees by the

Aetas or Negritos, who live therein in single families. Professor

Friedrich Ratzel (_History of Mankind_, Butler's translation, London

and New York, 1896) says (i, p. 111) that the Battaks in Sumatra,

and many Melanesians lived in trees; and on p. 422, he says: "Among

the Battaks safe dwelling-places are also found at the point where a

tree-stem forks or throws off branches; the central shoot is lopped

off, and the surrounding branches remain." Continuing he speaks of the

huts built by the Ilongotes of Luzón on tree stems, which are made

from leaves of the nipa-palm and bamboo. "The Orang-Sakei and the

Lubus of Sumatra also live to some extent in trees" (p. 423). There

are also tree-dwellers in Africa and India.

[59] "In older works are so named [Caragas] the warlike and Christian

inhabitants of the localities subdued by the Spaniards on the east

coast of Mindanao, and, indeed, after their principal city, Caraga. It

has been called, if not a peculiar language, a Visaya dialect, while

now only Visaya (near Manobo and Mandaya) is spoken, and an especial

Caraga nation is no longer known." (Blumentritt's "Native Tribes of

the Philippines," in _Smithsonian Report_, 1899, p. 535.)

[60] The title-pages of La Concepción's fourteen volumes show more or

less difference in their wording. Following is a translation of the

title of vol. iv, a facsimile of which is here presented: "General

history of Philipinas: temporal and spiritual conquests of these

Spanish dominions, their establishment, progress, and decadence;

comprehending the empires, kingdoms, and provinces of islands and

continents with which there has been communication and commerce by

immediate coincidences, with general notices regarding geography,

hydrography, natural history, politics, customs, and religions, in

which so universal a title should be interested. By father Fray Juan de

la Concepcion, discalced Augustinian Recollect, pensioned lecturer,

ex-provincial, synodal examiner of the archbishopric of Manila,

and chronicler of his province of San Nicolas of the Philipinas

islands. Volume IV. With permission of the superiors. At Manila,

in the printing office of the royal and conciliar seminary of San

Carlos; printed by Agustin de la Rosa y Balagtas. Year of 1788."

[61] A term applied to the gun-room on a ship, which was considered

as under the protection of St. Barbara.

[62] The Armenian church was founded by St. Gregory, who was

consecrated bishop of Armenia in the year 302 A.D. Owing to a

misunderstanding, this church refused to accept the decisions of

the Council of Chalcedon (451 A.D.) regarding certain questions

of heresies, which led to its gradual separation from the Greek

church. In the middle of the fifteenth century arose dissensions,

which resulted in a schism; these were mainly occasioned by Roman

Catholic missionaries who endeavored to proselytize the Armenians to

the doctrine, liturgy, and ceremonies of the Roman church, to which

they gained many adherents. This led to dissensions and persecutions,

which continued until, in the middle of the eighteenth century,

the Armenian patriarch secured the intervention of Peter the Great,

and the protection of the Russian church, under which that of Armenia

has since remained.

[63] The Order of the Carmelites was founded by a crusader named

Berthold, in the middle of the twelfth century. Some time after

becoming a monk in Calabria he went to Mount Carmel, where he was

joined by various other hermits living there in solitude. They adopted

the rule of life framed for them by Albert, patriarch of Jerusalem,

which consisted of sixteen articles. These forbade the possession of

property; ordered that each hermit should live in a cell by himself;

interdicted meat; recommended manual labor and silence; and imposed

a strict fast from the exaltation of the cross to Easter, Sundays

being excepted. The hermits were compelled to abandon Mount Carmel

by the advance of the Mahomedan power, and established themselves in

Cyprus, and other places. In Europe they were compelled to live in

common and mitigate their rule, and they became known as one of the

mendicant orders. In England, where they became very numerous, they

were called the "White Friars." To St. Simon Stock, the first general,

the Virgin is said to have shown the scapular in a vision. The order

became divided into two branches, according to whether they observed

the strict or the mitigated rule, being designated as Observatines and

Conventuals. The Carmelite nuns were first instituted by John Soreth,

general of the order in the fifteenth century. See Addis and Arnold's

_Catholic Dictionary_, pp. 120-122.

[64] Gregorio de Santa Catalina, who had gone to Rome with twelve

religious to urge the support of the pope for the Recollects.

[65] "Fray Miguel de Santa Maria, with his seven companions, arrived

at Tandág in the year 1622" (_Provincia de S. Nicolás de Tolentino_,

p. 276).

[66] A letter dated May 22, 1904, from father Fray Eduardo Navarro,

O.S.A., Valladolid, Spain, who spent many years in the Philippines,

thus defines several terms as used in the islands. _Pueblo_ ["town" or

"village"] is to be understood in its usual significance. But beside

the pueblo proper, where are established the church, parochial house,

and city hall, all the pueblos have, at a greater or less distance,

groups of a greater or less number of houses. If they belong to

Christians, they are called barrios ["suburbs"], and have a distinctive

name; if of infidels, they are called rancherías ["a collection of

huts"] of such and such a chief.

[67] _i.e._, "at the entrance to the church;" said of marriages duly

performed with church rites.

[68] "Strictly speaking, then, the work of the redemption of those

islanders [in Mindanao] belongs to the Jesuits and the Recollects. The

latter commenced their labors by virtue of an arrangement made in the

year 1622, by the bishop of Cebú, Very Reverend Father Fray Pedro de

Arce--agreed upon with the captain-general of the archipelago, who was

then the famous Don Alonso Fajardo de Tenza. Their first enterprises

were on the northern and eastern coasts of Mindanao, as well as in

the adjacent islets of Dinagat, Camiguin, and Siargao. In the year

1631, the ninth of their evangelizing work, the Recollect fathers

suffered painful but glorious losses; for six of those missionaries

were martyred by the inhabitants of the island." (Retana and Pastells,

in their edition of Combés's _Historia de Mindanao_, col. 788.)

[69] River and pueblo of same name in the province of Misamis, in

northern Mindanao; the river falls into the bay of Macajalar.

[70] A point on the northern coast of Misamis province.

[71] Referring to Leo VI, Emperor of the East, styled "the Philosopher"

and "the Wise;" he occupied the throne of Constantinople from 886 to

911 A.D. He wrote several books, among which is a treatise on military

tactics, which was published by J. Meursius, at Leyden, in 1612.

[72] The islands in the Calamianes and Cuyos groups number one

hundred and forty-five that are charted, besides nearly sixty that

are uncharted. See descriptions of these groups in _U. S. Gazetteer

of Philippine Islands_, pp. 412-415, 480-484. The names Calamian and

Busuañga are now applied to separate islands, the largest, of the

Calamianes group.

[73] The bird here referred to (_Collocalia troglodites_) is a

specie of swift; the nests, composed of a gelatinous secretion from

the salivary glands in the mouths of the birds, sell at high price

almost their weight in gold, when fresh and clean. The best nests are

obtained on the precipitous sides of the Peñon de Coron, between Culion

and Busuanga, where the natives gather them at no little personal

risk. The nests are known to commerce as _salangana_. (_U. S. Gazetteer

of Philippine Islands_, pp. 170, 482.)

Delgado says (_Hist. de Filipinas_, p. 821) that the material used by

the bird is a species of seaweed, called _ñgoso_, or another called

_lano_--and not, as Colin and San Antonio would have it, the foam of

the sea. See _ut supra_, pp. 727, 728, and 822.

See also Retana's note in his edition of Zúñiga's _Estadismo_, ii,

pp. 430*, 431*.

[74] The balate--also known as "sea slug," "sea cucumber," "beche de

mer," and commercially as "trepang"--is a slug (_Holothuria edulis_)

used as food in the Eastern Archipelago and in China, in which country

it is regarded as a delicacy by the wealthy classes, and brings from

seven to fifty cents a pound in the markets. (See _U. S. Gazetteer

of Philippine Islands_, pp. 482, 483.) Delgado, writing in 1754, says

(p. 935) that in Manila the dried balate was usually worth thirty-five

to forty (or even more) silver pesos a pico (or pecul; equivalent,

in the Philippines, to 137.9 U.S. pounds).

[75] "Better known as Peñon de Corón ("Crown Peak"); a small, rocky

island off the eastern end of Busuañga Island, famous for the fine

quality of the edible bird's-nests found there.

[76] Apparently the present Calamián island is here referred to;

its chief town is Culion.

[77] Now known as Palawan; its northern part forms the province of

Paragua, which includes many dependent islands lying near it.

[78] "In general it may be said that the Philippines politically

speaking, and the Philippines zoologically speaking, are not

identical areas, for Balabac, Palawan, and the Calamianes Islands

are strongly characterized by the presence of numerous Bornean forms

which are conspicuously absent throughout the remaining islands of

the archipelago. Although the Philippines are commonly held to form

an eastern extension of the Indo-Malayan subregion, it should not

be forgotten that at least among the birds and mammals there is a

large amount of specialization in the islands to the eastward of

the Balabac-Palawan-Calamianes group.... The Philippines are very

poor in mammals.... They are undoubtedly well adapted to a large and

diversified mammalian fauna, and the only plausible explanation of

the scarcity of forms is to suppose either that they have never been

connected with Borneo and the Asiatic continent or that, if at one

time connected, they have since been subjected to such subsidence as to

wipe out the greater part of their mammalian fauna." (U.S. Philippine

Commission's _Report_, 1900, iii, p. 307.)

[79] This is an error on the part of La Concepción; Fray Rodrigo went

to Europe in 1622, but died there in 1626. The missions of Mindanao

and Paragua were begun by Recollects who arrived at Manila in 1620

and 1622, and continued by missionaries who came in 1627 and 1637.

The Philippine Islands, 1493-1898 — Volume 21 of 55 1624 Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century. · 第 6 / 6 章

15. In such condition was this reformed branch when father Fray