Although the first Franciscans did not arrive in the Philippines
until June 24, 1577, the writings of the linguists of that order
are more fully recorded. Among the earliest was Juan de Plasencia
who, the Franciscans claim, wrote the first Tagalog grammar. He was
fortunate in meeting soon after his arrival Miguel de Talavera, [76]
who had come with his parents on the expedition of Legazpi. Miguel,
then quite young, became in a manner of speaking the disciple of
Plasencia, and while the father taught him Latin, he in turn taught
Plasencia the elements of Tagalog which he had picked up. For two years
Plasencia ministered in the provinces of Tayabas, Laguna, and Bulacan
where he used and perfected his knowledge of the native language. On
May 20, 1579, when the provincial Pedro de Alfaro left for China,
he named Plasencia acting provincial during his absence. A reference
to the earliest linguistic writings of the Franciscans occurs in an
account by Santa Inés of the chapter meeting held in the Convent of
Los Angeles in July 1580, which was presided over by Plasencia:
"The third and last thing that was determined in this chapter
was that a grammar and dictionary of the Tagalog language
should be made and a translation of the Doctrina Christiana
completed. And since Fr. Juan de Plasencia, the president of
this same chapter, excelled all in the language, he was given
this responsibility, and he accepted it, and immediately set to
work. And then after great study, much lack of sleep and care,
together with fervent prayers and other spiritual duties,
of not little importance in the good profit of such work,
he reduced the language to a grammar, made a catechism,
a very full dictionary, and various translations." [77]
But the most important record of his writings is contained in
the description of the Synod called by Bishop Salazar in 1582. In
March, 1581, Domingo de Salazar, the first Bishop of Manila and the
Philippines, had arrived. The problems which faced him were manifold,
particularly those of ecclesiastical jurisdiction, the treatment of the
natives by government administrators, and the means by which the gospel
could best be spread. A synod was called to resolve these points. One
matter of the utmost importance was the approval of standard Tagalog
texts, and Juan de la Concepcion gives the following account of what
transpired in this connection:
"His excellency presided at the meetings. At them the most
learned topics were discussed and the most learned persons
were present--the Dominican father Salvatierra, the most
outstanding scholars among the Augustinians and Franciscans,
the Jesuit fathers Sedeño and Sanchez, and the Licentiate
Don Diego Vasquez de Mercado as dean of the new cathedral. At
this convention or diocesan synod it was discussed whether the
Indians were to be ministered to in their native language, or
if they would be obliged to learn Spanish, and it was decided
to instruct them in their native tongue. The divine office,
the Doctrina Christiana, which Father Fr. Juan de Plasencia
had translated into the Tagalog language, was approved. His
work, the _Arte y Vocabuldrio Tagalo_, was judged most useful
because of the ease by which it permitted an understanding
and thorough knowledge of so foreign a language." [78]
The already quoted account of Santa Inés continues with a similar
description of the Synod, and says that when the problem of teaching
the natives was brought up only Plasencia could resolve it.
"Since, having seen his catechism and the translation which he
had made in Tagalog of the grammar and dictionary, those who
were at the Synod and understood anything of the language could
do nothing but admire the fitness of the terms, their efficacy
and strength. And they said that, without the particular
help of heaven, it seemed impossible that in so short a time
and with so few years in the country he could have done such
excellent work. And then, having approved them, they ordered
that various copies be made, particularly of the translation
of the Doctrina, so that with them and with no other would
the ministers teach the Indians, and so it was approved,
in order that there might be uniformity in all parts of the
Tagalog country. This translation is that which has come down
to this day, except that it is more polished." [79]
It must have been shortly after the handbooks of Plasencia received
the seal of ecclesiastical approval that Salazar wrote the King
speaking of the action taken, and got back in answer the cedula, quoted
before, giving the Bishop and Audiencia the right of censorship over
such works. The question of chronological precedence [80] between
Quiñones and Plasencia is not important, for the specific approval
of Plasencia's texts by the Synod, attended by Quiñones himself,
shows that Plasencia's books were accepted, and in conformity with
the ruling of the Synod would have been the only texts allowed to be
used generally in the Philippines.
Another reference to writers in the native tongues in an anonymous
manuscript of 1649 introduces the names of other linguists:
"The first missionaries left many writings in the Tagalog
and Bicol languages, the best of which are those left by
Fathers Fray Juan de Oliver, Fray Juan de Plasencia, Fray
Miguel de Talavera, Fray Diego de la Asuncion, and Fray
Gerónimo Monte. Mention is here made of the above fathers
because they were the first masters of the Tagalog language,
and since their writings are so common and so well received
by all the orders. They have not been printed, because they
are voluminous, and there are no arrangements in this kingdom
for printing so much." [81]
Miguel de Talavera we have spoken of before. That he helped Plasencia
in the compilation of his earliest works in Tagalog is clear, and
to him in part must be attributed the miracle of the production by
Plasencia of the texts "in so short a time and with so few years
in the country." Martínez says specifically that Talavera "was the
first interpreter among our priests, and greatly helped Fr. Juan
de Plasencia in the composition of the _Arte y Vocabulario_." [82]
Juan de Oliver was in somewhat the same relationship to Plasencia,
but instead of helping with the initial attempts, he carried on from
where Plasencia left off. Oliver came to the Philippines on the same
expedition which brought Bishop Salazar in 1581. According to Huerta
[83] he worked in various Tagalog villages, and mastered the Tagalog
and Bicol languages, in which he wrote twenty-two works, which Huerta
lists. Of these three are of particular interest to us. The first
entry says that he "corrected the Tagalog grammar written by Fr. Juan
de Plasencia, and added the adverbs and particles;" [84] the second
that "he perfected and augmented the Spanish-Tagalog dictionary,
written by the said Fr. Juan de Plasencia;" and the sixteenth lists
a _Catecismo de doctrina Cristiana esplicado_.
Several authors, attempting to establish the priority of Quiñones'
dictionary, question the existence of one by Plasencia at the Synod
of 1582 in the face of his own statement in 1585 that he "was then
making a dictionary." [85] To us there seems to be no inconsistency,
if Plasencia in 1585 was referring to a revision, unquestionably
made with his knowledge and help, by Juan de Oliver. In short, it
is reasonable to assume that Plasencia, burdened with administrative
duties from 1583 to 1586, during which time he was custodian of his
order, secured the aid of Oliver in reediting and continuing his
linguistic studies. Plasencia died in 1590.
The other two Franciscans listed by the anonymous historian of
1649 are elsewhere recorded as having written various works in
Tagalog. To both Diego de la Asuncion [86] and Gerónimo Montes y
Escamillo [87] were attributed grammars and dictionaries, and the
latter also wrote a _Devotional tagalog_, said to have been printed
at Manila in 1610. In speaking of these early linguistic texts, it is
not necessary to believe that each was a completely original work,
but rather that they were based upon a recognized model, which was
at first the Talavera-Plasencia-Oliver text, and that the individual
missionaries used their experience in the field to produce, as it
were, new editions. That this was the case is borne out by the notes
of Pablo Rojo to his bibliography of Plasencia where speaking of the
grammar and dictionary he says that "perfected by other missionaries,
they have been the base for such grammars and dictionaries of Tagalog
as have been written, but in the form in which they came from the
hands of their author, they have not come down to us." [88] More
important still is Rojo's statement [89] that he found a portion of
Plasencia's Doctrina which had been believed lost, and from which he
quotes the Pater Noster. Since he does not say where the manuscript
was or how it was known to be Plasencia's text, we cannot put too
much reliance on the statement, but the text as there printed, while
similar to that of the present Doctrina, is not identical.