Sec. XIII

Foundation of the convent of San Sebastian outside of the walls of Manila in Filipinas

The very devout and pious gentleman Don Bernardino del Castillo Ribera y Maldonado was so good a benefactor to our discalced that his generosity, which could not be satisfied within the circuit of the walls of Manila, desired that we should make an experiment about one-half legua from them. There as he had an estate which occupied all that site, called Calumpan, to the boundaries of a little village named Sampolog, and in its midst a well-built bit of a house, he made an entire gift of it, so that a monastery might be built, in which the religious could live retired, and, free from the excitement of the city, give themselves up with more quietness to prayer. Father Fray Rodrigo de San Miguel—whose heroic labors will give us considerable of which to write—took possession of the estate, and remodeled the said house in the form of a convent. The aforesaid master-of-camp and castellan of the fort, Don Bernardino, was of great help, and it was completed in time. The said village of Sampolog was assigned to the care of the religious, so that the more than three hundred souls that it contained should be instructed and taught there by them.

The comfort of the site was increased, so that the provincials have chosen it as their place of habitation, because of the quiet that is enjoyed there, as well as for its pleasantness, which serves as a just recreation to the continual fatigue that their government brings with it. One would believe that God looked on that house with pleasure, for, during the cruel rising of the Sangleys, or Chinese, it suffered no considerable damage, although they set fire to it in various parts with the desire of leaving not even a memory of it. We piously believe that the queen of the angels, our Lady, defended it, as being her dwelling; for a very holy image is revered there, under the title of Carmen. Although that image is small in stature, it is a great and perennial spring of prodigies and favors, which she performs for those who invoke her. Our religious took it from Nueva Espana, and even in that very navigation she was able to make herself known by her miracles.

Don Juan Velez, dean of that cathedral, was very devoted to our discalced Recollects. Upon finding himself in the last extremity of life, to which a very severe illness brought him, he requested that that holy image, which had been but recently taken there, be carried to his house. So lively was his faith, accompanied by the prayers of the religious, that he immediately received entire health on account of so celestial a visit. As a thank-offering for that favor, the pious prebendary made one of the most famous feasts that have been in that city. He founded a brotherhood, with so many brethren that they exceed four thousand. Consequently, that most holy image is daily frequented with vows, presents, and novenas, thank-offerings of the many who are daily favored by that queen of the skies.

Finally, in this year of our narration was sent the sixth mission of religious, which the father procurator, Fray Francisco de la Madre de Dios, arranged in Espana for those islands; and he obtained by his great energy authority from the Catholic monarch to take twelve religious there to increase the number of the laborers in the vineyard of the Lord.

That year died father Fray Alonso Navarro, and father Fray Antonio Munoz. Mention was made of the first in the first volume, decade i, chapter 6. Mention will be made of the second in this fourth decade of this volume, chapter 9, in the foundation of the convent of Panama, Sec. 9.



Chapter Second

The apostolic see confirms what was enacted in the first general chapter of the reform. Other new privileges are conceded. The preaching of our religious in Filipinas spreads.

Year 1622

[Papal favor, with the confirmation of the enactments made by the first general chapter of the Recollects held in Madrid, puts the reformed order on a tolerably firm footing, and they are able to proceed with their missionary and other efforts with more peace of mind. The first section of the present chapter relates entirely to the affairs of the order at large. The Philippine narration is again taken up in section ii.]

Sec. II

Preaching of our discalced Recollect religious in the province of Caragha. Description of the country, with detailed and interesting information.

The divine Mercy scattered his accustomed favors upon the province of San Nicolas of Filipinas that year. For its zealous sons, desiring to propagate the holy gospel, but lacking sufficient workers, busied themselves in preserving what had been acquired, until the arrival of very good companions [of their order], when they undertook to go to the province of Caragha, a very principal portion of the island called Mindanao. That island rivals that of Luzon in size. It is one hundred and fifty leguas distant from Luzon, and is more than three hundred in circuit, counting promontories and indentations. Its greatest length is one hundred and thirty-six leguas, namely, from the point of La Galera to the cape of San Augustin. It has flourishing villages, especially along the shores of the rivers, which are large and not few. One which flows out of the famous lake of Malanao is larger than the others. That lake is formed from other rivers which dash down from the mountains. The shape of the lake is oval, and its circumference fifty leguas or more, according to report. Its greatest diameter is only sixteen leguas, with its points and bays, and without the latter it is only twelve. In short, that lake is considered as one of the most famous in the world. Its marge is extremely fertile in rice and other food products, which abound in the Bisayas. Its mountains are clothed with cinnamon-trees, brasil-trees, ebony, orange, and other trees that bear delicious fruit. On the lowlands are bred abundance of deer, buffaloes, turtle-doves, and fowls, besides other kinds of game-birds. But in the rough country are sheltered wild boars, civet-cats, and other fierce and wild animals.

There are certain birds that possess remarkable characteristics. The one called tabon is found on the coast of Caragha. [43] It is smaller than a domestic hen, and very like it [in appearance], although not in affection for its young. It lays its eggs, which are three times larger than those of our hens, in sandy places, and easily buries them in a hole about one braza deep. That done, it abandons them, and never returns to examine them again. Thereafter, the preservation of those birds being in the care of divine Providence, the heat of the sun quickens and hatches them, and the chicks, leaving the shell, also break out of the sand above them, and gradually get to the surface in order to enjoy the common light; and thus, without any further aid, they fly away. If it happens that the chick in the egg is buried with its head down, it does not get our, for upon breaking the shell and the sand, it continues to dig always downward, as that is the direction that its head has; and as it misses the road it gets tired and dies, and its cradle serves as its tomb.

Quite different from the tabon is another bird called cagri, which is not found outside of Mindanao. [44] Its shape resembles that of the bat, although it is much larger. It has no wings, but only a membrane resembling a cloak, which falls from its shoulders and covers it even to its feet. That enables it to pass from one tree to another, but it cannot soar like other birds. It spreads out that membrane when it wants to, and it is not without a tail. Its eyes and head resemble those of a very graceful little dog, and its hair is very soft, and at times colored with various colors, pleasing to the sight. It bears so great affection to its young that it carries them hanging to its breasts, just as women do, without leaving them, although it climbs, flees, or runs.

The reader will not be wearied with knowing the characteristics of another animal called hamac. It resembles a monkey, although the head is very round. Its eyes are golden, and very beautiful and large. Its tail is very large and serves it as a seat, and it neatly wraps itself about with it. It does not use its feet to walk; for, in order to go from one part to another, it lets its tail drop, and supporting itself on it, leaps as it wishes. It is not seen by day, because it keeps quiet until night, when it looks for its food, which is only charcoal. [45] All its friendship is with the moon. Accordingly, seated on a tree, it awaits the moon, until the time when it shines. It looks at it fixedly without winking, from the time when it begins to shine until it hides itself. When the dawn comes, that animal loses its sight and returns to its dwelling. If anyone discovers it, that animal takes pains to look at him, and measures and takes note of his person with his sight, from top to toe. That is usually a cause for fear, to those who do not know that characteristic; but, if he knows it, that threatening causes him no fear. Finally, concluding the description of that island, the reader must know that it is called Cesarea, in memory of the unconquerable Charles Fifth—a name that was given it by Bernardo de la Torre, captain and master-of-camp of Ruy Lopez de Villalobos, in the year 1543; and under that name it was designated by the documents and writings of that period.

Sec. III

Customs of the inhabitants of that island

Coming to the customs of the inhabitants of that land, we have to note their common tradition, namely, that the first inhabitants were blacks. Their barbarous descendants are preserved in the thickest forests and in the most retired mountains. They have no regular house, but stay where night overtakes them. They go almost naked, for they only cover the shame of nature with the bark of certain trees. Some of them have been seen to wear certain cloths made from cotton, called bahaquer. They use the bow and arrow, and very keen knives, with which they can sever the head of a man from the body at one stroke. Their employment is to go in search of Bisayan Indians, who live in the districts nearer the rivers and seashore; for they hate the latter with fury because these have, as they give out, usurped their own land.

It has been learned from serious and trustworthy persons that tall and very ugly men have been discovered in those dense forests, whose feet are turned backward. They live on the flesh of wild game, tree-roots, and fish, without doing any work. The very sight of those men was so terrifying that he who unfortunately chanced to see any one of them was left cross-eyed and squinted forever, just like those whom we call vizcos [i.e., "cross-eyed"]. An eyewitness of this piece of information confirmed this, who declared that he had seen and known certain Indians who were almost squint-eyed from the effect produced by the glance of those monstrous men. Those Indians say that their speed is such that they can catch the swiftest deer by running; and that upon catching those said Indians, the wild men talked very confusedly among themselves, but afterward left the captives hanging to some trees—whence they descended with great risk, and were left squint-eyed, because of having looked at those enormous barbarians. Some years later, another eyewitness who had experience in the affairs of that island added that such monsters, called tecmas, had been seen with ears misshapen because of their size, and that their mouth was like that of a dog; while they were so hideous in face and teeth that they caused great fright.

According to this information, these Indians have languages that are very diverse, with peculiar characters. But they almost universally talk the Bisayan, which is common and peculiar to Zibu, the head of the other provinces called Pintados. Those Indians and the Caraghas, with their other neighbors, go partly naked; for they cover the lower part of the body, while they wear certain twisted cloths on the head in the manner of a crown, or the duliman of the Turks, but without the little bonnet that the latter are wont to wear. The women are entirely covered, while, to protect themselves from the sun and other inclemencies of the weather, they use curiously woven hats of palm-leaves.

Their manner of religion was to adore, some the sky, and others the moon; or their now deceased ancestors; or the mountains or woods in which they believed their ancestors to dwell, accompanied by certain deities, enjoying perpetual tranquillity. They regarded it as certain that those who had been most valiant and tyrannical in this life were deified, and also that there was eternal punishment for some. Others, finally, reverenced most ugly idols made of stone or wood, which they called divatas. There were different kinds of such idols: some being destined for war, and others for sickness, sowing, and such objects. They were rendered furious by thunder, and defied the deity whom they supposed to have sent it; they called out loudly to it, and if that did not suffice, they took arms against it.

It is said that the ridiculous Alcoran of the Mahometans had penetrated even to that land from the Orient, having been taken there by certain zealots of that infamous sect, who were trying to extend it. However their efforts and false preaching availed them little; for the inhabitants of those islands were very much given to intoxication, and very fond of eating flesh forbidden by that false law. Consequently, that error took root in very few of them.

They had no certain days established throughout the year for their sacrifices, but made them as time and opportunity offered. They were punctual in offering these when they were going to fight. War was their universal inclination, because of their bestial and ferocious appetite to rob and to go on raids, committing depredations on the neighboring islands, and making slaves of all the people who came to their hands. They also offered sacrifices in sickness, the beginnings of their sowings, the building of their houses, and for other necessities. The duties of priest were exercised indifferently by both men and women, called baylanes. They made use of superstitions, lots, witchery, and other ceremonies.

The method of their ceremonies was as follows. Those who were to be present were summoned, handsomely dressed and adorned, by the sound of certain harsh bells (or, rather, unmusical cattle-bells) to the house where it seemed best—for they had no assigned temple—which was adorned with herbs and flowers. While they were waiting for all to gather, those who first came began certain songs, alternating between men and women, in time to the sound of a small drum. The victim was already prepared. It was either a hog or some captive, whose hands and feet they tied as if he were a young sheep. All the invited ones having arrived, the priest or priestess began their barbarous function by going into a private retreat beforehand, where he made six conjurations; and, after the devil had entered his body, he left the retreat with infernal fury to explain the oracle which all were awaiting. Then the priest, taking a small lance in his hand, danced about the sacrifice to the music of certain cattle-bells and rustic instruments. Finally, on reaching the animal or captive, the priest wounded it, and the bystanders killed it with spear-thrusts and blows. When the victim was dead, if it were a man, they cast it into the sea; if it were an animal, they quickly skinned, cooked, and ate it, drinking until they became intoxicated. But they kept something for the absent ones, as a relic, also reserving the most choice portion (generally the head), on a table that resembled an altar, for the devil whom they called the divata. No one touched that portion except the baylan, who afterward threw it into the water very reverently. The sacrifice was concluded with that ridiculous ceremony. However, they were wont to add certain other ceremonies, according to the purposes for which the said sacrifices were being made, as for instance in war. At such times, after their intoxication was over, they went to the shore of the river or sea; and, after launching a small boat, the baylan jumped into it, at the same time making his lying conjurations. If the boat moved, it was taken as a good sign, but if it were immovable, it was intimated to them that that war should not be made, unless they repeated the sacrifices.

They also made use of another ceremony to ascertain whom each one would capture. Each one kept in his house a great number of the teeth of the crocodile or wild boar, strung on a cord. He handed those to the priest very humbly. The latter received them with many salaams, ordained so that they should have reverence for him. Then he said certain badly-pronounced words ordering such teeth to move themselves, by whose number the said baylan prophesied those who would remain captive in the power of the owner of the string. In the same way they cast other lots, in order to ascertain the future and its accidents.

Sec. IIII

Continuation of the same

When about to go rowing or sailing, they prayed to the promontories or capes, attributing to them worship, as to the gods of war, with very sad cries. They watched to see if a certain bird appeared, called limocon, similar to the turtle-dove of Europa. If they saw it in the direction that they were taking, it was a bad sign, and they did not leave the port. They also considered the toco or taloto—called chacon by our Spaniards, and very like the lizard [46]—as inauspicious. They feared the latter wherever they found it, as a thing very contrary to their designs. While the war lasted, they did not eat of the fish called pulpo [47] or of any other fish caught in a net. For they believed that if they tasted of that, they would become blind; while, if they ate of the others, they would lose the victory and would be made captives. They thought that if they ate with a light, they would be conquered; and consequently, never did they strike a light to eat, even though night had fallen. Those who remained in the village did no work for seven consecutive days; for, if they did not do that, they feared the defeat of their companions. On returning victorious, they asked their nearest dead relative, with their rude prayers (having stopped their boats), whether he would like to have a part in the taking of the captives whom they had. If the boats moved—which was but natural and necessary, since they were in the water—they believed that he assented. Thereupon, taking the best slave, they bound him hand and foot; and, taking him ashore, they passed the boat over him with great force and weight until they killed him with brutal cruelty. The sacrifice was concluded in the house with the death of another captive, who was killed by the wife of the conqueror.

They showed themselves very dutiful toward their dead, burying them with lamentations and remarkable minuteness of detail, increasing or lessening the obsequies according to the quality and worth of their actions. The nearest relatives were careful to close their mouths, for they feared lest the soul of the dead would enter into their bodies and do them a great deal of harm. Then they began their mourning by lugubrious songs, which one of the kin intoned, while the others were very attentive in order to respond, in time, with fearful cries. That lasted more or less time according to the excellence of the deceased, whose exploits were mentioned with great exaggeration. The friends and acquaintances came in, both to console them and to become intoxicated, which formed the relief for that sorrow. Only the mourners, who wore white, refrained from drinking, in order that they might receive the compliments of condolence soberly and in a dignified manner.

So great was their devotion to the souls of their parents and grandparents (whom they called humalagar), that they always offered them food in their banquets, especially when they finished any house, thinking that they themselves would die if they failed in that. They did the same with the first yield of their fruits. When they became sick, they invoked these ancestors to aid them, as we do the saints. Then they summoned certain old witches, who were their physicians. They respected the latter so greatly that, from the day on which they entered their doors, no fire was lit in that house, as a sign of great reverence. The medicines applied were after consultation with the devil, in the shape of a little idol or a very ugly figure of a man or woman, whom they asked for the life of the sick person. If the idol moved, it was a sign of death, just as remaining still was a sign of life and health. They made the same tests in the water, by putting a boat in it, and observing from a distance its state of quietness or motion.

During the time that those barbarous obsequies lasted, it was unlawful for anyone to go to any place where the deceased had gone, or where he had bathed, under penalty of the culprit's losing his life immediately. After the days for the mourning had been completed, they covered the eyes and mouth of the corpse with sheets of gold. They carried it to the field in a coffin, and into distant caves or sepulchers among themselves; and buried it, together with a male servant if the deceased was a man, or a female servant if the deceased was a woman, so that such person might serve them, as they thought that that was necessary in the other life. Thus did the dead and living go hand in hand, without any recourse or dispensation. Such servants of the deceased were set apart for that purpose from their childhood, and were called atabang. If the deceased was rich, a greater number of servants was added. This is confirmed by the event that was rumored in the island of Bohol shortly before Miguel Lopez de Legaspi arrived at Zibu; for those people placed seventy slaves in the sepulcher of one of those barbarians, all arranged in order in a little ship, which they call caracoa—which was provided with anchors, rigging, and everything else, even arms and food, as if it had been launched in the sea.

Of the aforesaid, it is well known that that people believed in the error that the soul went with the body, and that they were maintained in the other life as in this. Consequently, they placed the most costly clothes in the sepulchers. The relatives added others, and even arms, if the deceased was a man, and the instruments of her domestic labor if a woman, together with all the other dishes and jewels of the house (not even excepting gold and precious jewels), in accordance with their taste, so that these might be enjoyed in the other life. The food was carried to them for the space of one year, and it was placed on an adorned table every day. When it was taken there, the food of the preceding day was taken away. That they threw into the water, and no one dared to touch it, as it was a sacred thing. They generally built a hut over the grave, so that the deceased should not suffer from the inclemency of the weather.

If the death were by violence, vengeance pertained to the children, and in default of children to the nearest relative. The sign of that obligation was to place certain armlets on the arms, as for instance, twigs of osier, more or less according to the station of the dead. Upon killing the first man whom they encountered—even though he were innocent—one armlet was removed; and thus they continued to kill until all the rings were removed from the arms. The avenger did not eat anything hot, or live in a settlement, during that wicked and barbarous vengeance.

Each year every relative punctually celebrated the obsequies, and that was a very festive day. They gathered a great quantity of food and beverages; they commenced many joyful dances; they stuffed themselves with what was prepared, taking some to their houses, and reserving the greater portion to offer to the divata, and to the deceased, in the following manner. A small bamboo boat was prepared, with much care, and they filled it with fowls, flesh, eggs, fish, and rice, together with the necessary dishes. The baylan gave a talk or a prolix prayer, and finished by saying: "May the dead receive that obsequy, by giving good fortune to the living." Those present answered with great shouting and happiness. Then they loosed the little boat (sacred, as they thought), which no one touched, and whose contents they did not eat, even though they were perishing; for they considered that a great sin.

Sec.V

Vices of the inhabitants of that island

The vices of that people were indeed enormous. They were never lovers of peace among themselves, and always were anxious for continual wars, which they carried on at the slightest excuse. All their desire was to rob and capture on land and sea, although they had in their ancient times condemned theft severely. Their arms consisted of a lance; a long, narrow shield which covered the entire body; and a dagger resembling a broad knife, with which they easily cut off the head of him whom they conquered, which was their greatest delight. They also used bows and steel-pointed arrows with skill.

Their greed was insatiable, although they were lazy and slothful; and for that reason they practice unheard-of usury. There is no trace of reason or justice in them. If one lent another a short measure of rice, the debtor was obliged to return it in a certain time. If he did not have the wherewithal to return it, he became a captive, and had no redress; for the judges, who should have prevented that oppression, were the first to practice that offense. That was the practice between peers. If the business were with any chief, the poor wretch remained a slave forever, even though the sum were for only four reals. They made a distinction in those captivities; for if one were born of a slave woman, and a free father, or the contrary, such a one remained a half slave. Consequently in order for the accomplishment of his service to his master, it was sufficient for him to serve for six months scattered along through the twelve of the year. If he were the child of parents both half slave, he was obliged to serve one month, remaining free the three following; then he served another month, continuing in this manner his servitude. Likewise, when a freeman and a slave had many children, the chiefs were wont to set some free, while the others remained slaves forever.

Their intoxication and lust went to excess. They had what wives they could support, and did not exempt among them their sisters and their mothers. Marriage consisted in the will of the parents of the bride, and the suitor paid them the dowry, although it was not handed to them until after they had children. If either of the parents were dead, the dowry was given to the nearest relative. They were divorced with ease, but it was on condition that if the husband solicited it he lost what was given to his parents-in-law; but if the wife procured it, the dowry was restored. If adultery were proved, the aggressor and the aggrieved [husband] came to terms—the same being done in the case of the wife—in regard to the sum that was agreed upon, after considerable haggling, and they generally remained fast friends. Consequently, some husbands were wont to make a business of that, such was their barbarism, arranging tricks, and providing occasions for their wives to repeat their adulteries, in order that they might derive infamous gains. If the culprit had nothing with which to pay, he became a captive or lost his life. Divorce was very frequent, and agreement was made to divide the children between husband and wife for their support.

They gloried in knowing charms and in working them, by consulting the devil—a means by which some made themselves feared by others, for they easily deprived them of life. In confirmation of this assertion, it happened, according to the recital of one of our ministers, that while he was preaching to a great assembly one Indian went to another, and breathed against him with the intent of killing him. The breath reached not the Indian's face, however, but an instrument that he was carrying, the cords of which immediately leaped out violently, while the innocent man was left unharmed. The philosophy of such cases is that the murderer took in his mouth the poisonous herb given him by the devil, and had another antidotal herb for his own defense. Then, exhaling his breath in this manner, he deprived of life whomever he wished. They used arrows full of poison, which they extracted from the teeth of poisonous serpents. They wounded and killed as they listed, by shooting these through a blowpipe, which they concealed between the fingers of their hands with great dissimulation, blowing the arrows so that they touched the flesh of their opponent. They practiced consultation with the devil by means of their baylans, in order to ascertain natural causes, especially in their illnesses. Consequently, they were very great herbalists, knowing above all the preservatives from the poisons with which they attacked one another on slight occasions—especially the women, who are the more passionate and more easily aroused.

Sec. VI

Treats of the government of those islanders

The government of those people was neither elective nor hereditary; for he who had the greatest valor or tyranny in defending himself was lord. Consequently, everything was reduced to violence, he who was most powerful dominating the others. When one went to the chief to plead justice, the latter delivered his sentence without writing anything; and there was no appeal, whether the sentence were just or unjust. The rich treated the poor and the plebeians as useless brutes, so that those poor wretches flung themselves upon the rocks to die, as they were unable to endure so hard a yoke. If he who was less did not pay homage to him who was more influential, he was declared as his slave only because the other wished it. They also deprived those miserable beings of life for such reasons. Such was their iniquity and madness.

If any criminal received protection in the house of a chief and the latter managed his affair, the one protected became a perpetual slave, together with his wife, children, and descendants, in return for the protection. Because once while some boats were sailing some drops of water fell on a chief woman, through the carelessness of him who was rowing, it was considered so serious an offense that the poor wretch was condemned to perpetual slavery, together with his wife, children and relatives. However, our religious destroyed that practice by spreading the holy gospel in that country.

The nobility of those Indians was personal. It consisted in one's own deeds, without reference to those of others. Accordingly, he who was more valiant and killed most men in war was the more noble. The sign of that nobility consisted in wearing the cloth wrapped about the head (of which we have spoken above), of a more or less red color. Those nobles were exempt from rowing in the public fleets (and that although they were slaves), and ate with their masters at the table when they were at sea—a privilege which they gained by their exploits. In that custom of killing they reared their children and taught them from an early age, so that beginning early to kill men, they might become proud and wear the red cloth, the insignia of their nobility.

Sec. VII

Governor Don Juan de Silva declares war against those Indians, and our religious enter to preach the gospel faith.

We have extended the relation of the barbarous customs of those Indians, in order that the reader might know the great difficulty in subjecting them to the law of reason, and (what is more) to the mild law of the holy gospel. Some Spaniards, accompanied by evangelical ministers, had penetrated those provinces at times from the year 1597, with great zeal; but they could not remain there because of the ferocity of the natives, and for other casualties, which make those provinces less habitable, notwithstanding that they abound in many things that are necessary to life and advantageous to commerce.

For these and other reasons, Don Juan de Silva, governor and president of Manila, called various meetings of commanders, and experienced captains, in which it was determined to make energetic war on those barbarians. Charge of the war was given to General Don Juan de Vega, son of Doctor Don Juan de Vega, auditor of Manila. He with a fine fleet of four hundred Spaniards and other Indians sailed to humble the pride of those barbarians. The latter were not unprepared for resistance; for, joining their forces, they entrenched themselves so that there was considerable doubt as to the undertaking. Both sides fought with great valor, and there were many killed and wounded. But at last our troops were victorious, as their zeal was to the service of God and the increase of His worship. More than one thousand five hundred Christian captives were liberated, and a presidio and fort [48] was erected as a warning for the future. That effort was not sufficient to quiet those Caraghas islanders; for within four years three thousand of them assembled and, surrounding the redoubt, placed it in great straits. They were repulsed by our men with so great valor that, having retired to the sea, they vented their fury by inflicting severe injuries on some villages friendly to us. And, our men also getting a good reenforcement that was sent us from Manila, those men returned to their homes—where, treating afterward for articles of peace, they were pardoned for their past boldness, and their subjection was arranged with the mildness of the gospel yoke.

Affairs were in that condition, when the most illustrious Don Fray Pedro de Arce, bishop of Zibu, most worthy son of our Augustinian order, with his great zeal of gaining souls for God conceded to our Reform the office of catching them with the net of the gospel preaching. When the reenforcement of missionaries had arrived from Espana that year [i.e., 1622], as is said in volume i, last chapter, eight of our religious were appointed for that purpose. Stimulated by the pity that they had at learning that so many souls were being lost in the blindness of their idolatry, these missionaries set out in great fervor from Manila, after having received the blessing of their superior, and not without the holy envy of the other religious, who would have liked to spend their lives in that holy employment. These apostolic men landed at Zibu, where they received the blessings of the most zealous bishop and many kindnesses with which he wished to load them. He despatched them with promptness, and in a short time they reached the redoubt of Tanda, which was the name of the fort that had been erected there by our Spaniards.

Then commenced the greatest felicity of that land; for our religious, having as their object the welfare of those barbarians, tried to gain their good-will by gentle measures. For that purpose, father Fray Miguel de Santa Maria, the superior of that spiritual squadron, refused to settle in the said fortress of Tanda; for, since those heathen had a horror of it, they would not go to it. Consequently, despising his life, and exposing it to manifest danger, he determined to enter the country one legua further, and to build a dwelling-place on the shores of a river. His design did not succeed badly, for, attended by good fortune, he continued to attract and gain the affections of those fierce Indians by making them understand their illusions and errors. His other associates were not idle amid so much, for, having separated among the environs (after having left a priest in the redoubt as chaplain, who was not slothful in his gaining of souls), they worked fervently in scattering the light of the faith, in the midst of the darkness of that blind people, without excusing themselves from great perils and hardships. They chose their residence in the village of Yguaquet, [49] on the bank of another river where the country people generally met. Those gospel workers were divided and separated from one another, in order that they might attend with greater convenience to the different districts.

One cannot imagine the toil of our religious in cultivating that wild forest of barbaric people. They catechised, instructed, and baptized many, so that what was before a brutish wickedness, where the devil reigned, began to be a beautiful fragment of the Church. They endured great suffering, because of the intractability and fierceness of the islanders, who were hostile to peace and to human intercourse; for they had so little affection for even their brothers and sons that they killed them or abandoned them to die, on but slight pretext. But everything surrenders to the grace of God, and to the earnest zeal of His ministers, who consider only the honor of His Divine Majesty—from whom those pious workers received so great strength, that great wonder is caused by the consideration that people so given to witchcraft, cruelty, and injustice should have received the worship of the true God with so great affection and devotion. To see them so surrendered to the obedience of the Catholic Church, and so fond of the churches that were soon built by the care and solicitude of Ours, edifies and consoles one. There are celebrated the feasts of Christ and His most holy mother, and those of the other saints, in which they show a very steadfast faith. Finally those people learned some arts and trades, by which they live in great comfort.

We cannot avoid mentioning a very notable conversion in that province of Caraghas. There was a chief, named Inuc, so celebrated and feared that through his power and cunning he was absolute master of a considerable territory, and the shores of a river that afterward took his name. That barbarian was not satisfied with tyrannizing within his own boundaries, but entering those of others, sailed through the gulfs and along the coasts, in search of whom he might rob, capture, and kill. It is said of that man that he had made more than two thousand persons slaves, and killed innumerable men with his own hand. Consequently, he was feared in the neighboring islands; while no vessel dared to go to his lands—especially one of Spaniards, whom he hated beyond measure, so that he would never agree to make treaties of peace or of profit with them.

The perdition of that man and the injuries and offenses that he committed against God and his neighbors, caused great anguish to father Fray Juan de la Madre de Dios, [50] a native of Villa-Banez in old Castilla, and one of the eight who went to Caragha. He took it upon himself to subdue this man without other aid than confidence of that of God. In order to achieve it, he prepared himself by special fasting and prayers. He went alone to look for him; having found him—to the great surprise of Inuc himself, who thought that the religious had great boldness in coming into his presence—the latter talked to him so fittingly and fervently, that the tyrant, having first pardoned the father's coming without his leave, thanked him for the holy admonitions that he gave to him. Showing him great affection, Inuc admitted trade between his countrymen and the Spaniards; then he consented that the holy gospel might be preached in his territories. He gave his vassals an example by being baptized; by sending away his numerous wives and marrying the first according to the rites of the Church; by freeing his captives; and by issuing an edict allowing those aggrieved to come to him to receive reparation for the injuries which he had inflicted on them. He fulfilled that exactly, binding himself by two judges, namely, our religious and the captain of the fort of Tanda. They settling and sentencing with all equity, restored to those interested whatever appeared to be theirs. Thus did he who was before a haughty tyrant become a humble sheep of the flock of the Church, and a faithful vassal of the kings of Castilla. News of that conversion spread throughout those districts, and following his example, many heathen submitted to the yoke of our holy law.

Our missionaries were greatly encouraged by that fortunate success, so that they were not dismayed at the work that they had undertaken, although its difficulties were many. They were confirmed in their intent by another case that happened in a village called Ambagan on that coast of Caragha. A religious was resting one night when an Indian, instigated by the devil, called together two other companions, who formed a rearguard for him; while he, entering the house, tried to kill the innocent man who was asleep. It was at midnight, the time that he thought most opportune. He left those who accompanied him at the foot of the house, while he mounted the ladder. At the entrance of the room of the gospel minister, a venerable old man accosted him and asked him in his own tongue: "Where art thou going? Seest thou not that I am watching this man who is asleep, and who is my son?" Notwithstanding that, the Indian persisted in his evil intent of entering. But at that juncture the old man raised a staff of gold which he held in his hand, and threatening the aggressor, scared him so that, turning his back to descend the ladder, he could not find it in order to escape, notwithstanding his eager search for it. Thus did he spend the remainder of the night in great anxiety, and in the morning he was discovered by the people who lived there. The Indian, conscience-stricken, demanded that they inform the father, to whom with great sorrow he related all that had happened, giving him leave to publish it. He declared also who were his associates—who, growing tired of waiting, and seeing that day was dawning, had returned in order not to be discovered. The bystanders were astonished at hearing the circumstances; and it was believed that that venerable old man was our father St. Augustine, who defended his religious son with the pastoral staff.

Sec. VIII

Our religious preach in the province of Butuan

The province of Butuan—so called from the river of that name which flows through it and renders to the sea the tribute of its so abundant waters, while the sea enters the land for one-half legua—has wide borders and plains where numerous people live who resemble the Caraghas in their customs and ceremonies. However they are not so rude in their behavior, perhaps because they were softened by the evangelical law, which they once enjoyed. However, they abandoned that law because the ministers abandoned them. [51] That holy conquest was undertaken with great resolution by father Fray Juan de San Nicolas, one of the eight, who with a spirit apostolically bold planted the standard of the cross in the town nearest the seashore. He subdued its inhabitants by his gentleness, and attracted them to the bosom of the Church by sermons in their own language. Those sermons produced a great fruit, not only among those country people, but also among the traders who came from other districts to traffic.

With such auspicious beginnings, Ours continued to penetrate the province, and, going up and down that river, sowed the divine word. It fell to the lot of father Fray Jacinto de San Fulgencio, also one of the eight above mentioned—who regarded but lightly the hardships that were represented to him, with unfortunate examples, as having encountered other ministers of the gospel—to journey more than fifty leguas, preaching the faith of Jesus Christ to the villages. He had serious and frequent difficulties in making himself heard; for the devil appeared in a visible form to the Indians, persuading them not to admit those fathers into their country, because of whom, so they said, dire calamities and troubles must happen to them. But, as it was the cause of God, all the deceits and cunning of that common enemy remained only threats.

It was no little work to make the Indians leave so many wives as each one had, obliging them to marry the first, and to free their slaves whom they miserably oppressed. But he attained it with his mildness, the inoffensive method by which our religious succored the weakness of those Indians. Thus did they obtain permission to travel through the shores of that river, gaining souls for heaven, and building a dwelling in the village of Linao. [52]

In that did the superb zeal of father Fray Jacinto de San Fulgencio excel wonderfully. For having resolved to go up the river together with some Butuan Indians, already Christians, and arriving at the said place of Linao, and seeing that its inhabitants were gentler and more docile, he erected an altar in a chosen house, where he placed the images—from which the heathen received great joy, praising their beauty. Then he assembled the chief men of the district, and preached them a sermon, in which he informed them who the true God is, and bade them abandon the customs and rites of the devil. They jested at such a proposition, but were soon subdued—especially one, who declared the location of their god or divata. Father Fray Jacinto was overjoyed at that, and schemed how he might see such place of worship, which was located on the other side of the river. Commending himself, then, to Jesus Christ, whose cause he was advancing, he ordered a boat to be launched and went to look for the idol. Some Indians went out to meet him, brandishing their lances in order to prevent his entrance. Others more humane, persuaded him that he should abandon that undertaking, saying that, if he wished to build a church there, they would give him a better location. The father answered mildly that that house was very much to his purpose because it was large, and all could gather in it in order to be instructed in the mysteries of the faith. The Indians who accompanied the pious father feared that a quarrel was about to ensue, and that fear went with them even to the door [of the house]. The father entered the place of worship boldly, to the wonder of all. He saw various altars on which they sacrificed to the idol, which was placed on a higher altar covered with curtains. The father carefully avoided giving any attention to the said idol, and, having assembled the chiefs, addressed them in regard to erecting an altar to the true God. All agreed to it. On going out, the father purposely turned his gaze to the image, and asked who was that who had so much reverence there. No one replied, whereupon the zealous father seized the image, which was a fierce devil, made of wood covered with black paint, which made it altogether ugly and frightful. The barbarians were as if thunderstruck, for they thought that no one could touch that god without losing his life, and they could not cease their surprise that that father had been able to capture their divata. Thereupon the fervent missionary took occasion to make them understand their blindness, and to persuade them of the offense which was committed against the true God in worshiping the devil. After so notable an action, he returned triumphant, with the protection of heaven, to his boat, taking the idol with him without any one preventing him. On the next day the Indians offered a considerable quantity of gold to ransom their little god. The father paid no attention to it. On the contrary, he diverted them, and leaving them to forget it, descended to the convent of Butuan. There the people went to look for him, proclaiming the little or no value of their god, and saying that they wished to receive the true God. That was a matter of great consolation to the father at seeing how well his pains had been recompensed.

The divine pity approved the holy zeal of our religious by the experience of that village of Linao, which was located on the shores of the river, forty leguas away from the sea—that while before they were molested by crocodiles, which killed numerous people, as soon as the fathers made a settlement there they suffered no persecution from those fierce animals. They all attributed it to the most holy cross now set up, and to the voice of the gospel. Numerous conversions were made in that country. Very famous is that of an Indian woman who, having received our holy faith, died shortly afterward on the eve of St. Catalina, virgin and martyr, at the first watch of the night. On going next day to deliver her to the fathers in order that they might bury her, and the grave being already opened, they came from the house of the deceased woman to say that she was alive. Wondering at the news, the fathers went to verify the matter, and found it to be truth. For the deceased talked before them all, declaring that God had permitted her to return to this life, so that, inasmuch as she had concealed a very grave sin in confession, she might confess and be saved. She did so immediately, and the instant when she was absolved she expired; while Ours gave many thanks to our Lord for the pity that He had had toward that soul, and to the others, since they became more inclined to our holy Catholic religion because of that prodigy.

Also it is worth while to narrate what happened in the province of Ambongan and the lake of Compongan through the preaching by Ours of the faith of Jesus Christ. An Indian woman was very near the end of her life, and her husband and children were sad because at the time there was no father there to administer the sacraments; for Ours were at Butuan, whence they could not come without considerable delay. The sick woman, seeing their sadness, told them to console themselves; for the most holy Virgin, their advocate, had appeared to her very beautiful and shining, and had told her to rejoice, for she would not die until a father should have come to confess her and give her all the other sacraments of the church. That very thing happened, for within a month a missionary priest arrived there to visit and console those villages. The sick woman heard of it, and had herself carried to the church, where she received the sacraments of penitence, the eucharist, and extreme unction, in the presence of that village. She returned to her house, embracing a cross, to which she spoke innumerable tender words. She died about midnight, leaving behind strong indications of having gone to enjoy the eternal rest.

Sec. IX

Ours preach in Calamianes, and Cuyo

The fervor of our religious did not rest with what was accomplished in the provinces above mentioned. Having obtained some associates, they determined to preach in Calamianes, islands which remained in their blindness and idolatry. Their inhabitants were wild, and great sorcerers and magicians, who knew many herbs. They used the latter to kill by means of the breath or expiration infected with a poisonous herb, as we have said above. They are poor, not because of the sterility of the country, but because the Borneans, Camuzones, and others of their neighbors plunder them.

Those islands lie west of the island of Panai, which is one of the largest of the Filipinas, being eighty leguas long, but narrow in its breadth, and extends north and south from ten to twelve and one-half degrees. They are small, for they are only four to six leguas in circuit, and that which is largest is twenty. The chief islands, those most frequented by Ours, number nine. In that of Butuagan [sic], the climate is not suited to deer; for they are not raised there; and if they are taken there they die very soon, without the reason being known, for all the Filipinas contain many of them.

That of Coron is also notable, as it is a ledge or rock, very high and rugged, which is fortified naturally by the crags that girdle it. Its ascent is steep and intricate. The Indians retire there as to a sacred place. It cannot be taken except by hunger or thirst, and the crag or island is dry and barren, so that not a drop of water can be found on it. Numerous birds resort thither, and there are also a great number of beehives [53] amid the hollows of the rocks, and a quantity of honey is produced, as well as wax, without its costing any care or labor. The Indians gather that harvest, and, carrying it to other places, obtain the things needful for life.

All those islands are defended by reefs, which makes the navigation of those seas very dangerous, even in the time of fair weather. Within their boundaries there are a number of different kinds of animals, of rare form. There was one the size of a cat, with the head and feet of a tiger, and the eyes, nostrils, and hands of a man, and entirely covered with soft down. There is another little animal seen, which, as it has no teeth, because these never grow, lives on maggots. To get them it sticks out its tongue, which is very long, where those little animals congregate; and, when the tongue is full of them, it draws it back and swallows them. [54] The forests abound with many incorruptible woods, such as ebony, cypress, cedar, and small pomegranate trees.

Those islanders had never had a gospel minister to draw them from their ignorance. Our discalced, pitying their wretchedness, resolved to send five religious for that undertaking. Their superior was father Fray Juan de Santo Tomas. He, not fearing any dangers, and armed with the divine strength, planted the tree of the cross in the island of Cuyo. That island is called "the garden of nature," because of the singular pleasantness and beauty that it enjoys, in which it is more fortunate than the other islands of that famous sea. It is six leguas in circuit, as are two others its near neighbors, which rival it in beauty. It abounds in rice, and very savory fruits. The mountains are full of fragrant flowers, and shelter a great number of wild boars. There are many species of birds, and fowls are reared in considerable abundance.

Although those islands were densely populated, the people were so barbarous that they seemed not to possess reason. For that cause our religious wished to cultivate that forest in order to sow the seed of the gospel. Notwithstanding [their savagery], father Fray Francisco de San Nicolas, accompanied by another priest, named Fray Diego de Santa Ana, and a lay brother, went to the chief island of the Calamianes. Treating the inhabitants with gentleness, they instructed and persuaded them to live gathered into villages—a thing that they utterly abominated, both because of their natural fierceness, and because they were greatly harassed by the enemies who generally infested those islands. Much was suffered in the attainment of that, but it was accomplished, with the most severe toil on the part of Ours; and they baptized many of those Indians, whose number we shall declare below, when we treat of the convents which were built in those islands in spite of the devil and all hell, who opposed them with all their forces.

Although it will be somewhat of a digression, we cannot help saying something of the barbarous customs of those heathen Calamianes. They recognized a first cause, which governed what was visible. They attributed good or evil events to fortune and to the star of each one. They adored a deity who resembled Ceres, to whom they commended their fields and offered their fruits. They worshiped another petty deity who resembled Mars, in order to gain his protection in their battles. They believed in the humalagar [i.e., soul of an ancestor] (as we said of the Charaghas)—whom they summoned in their sicknesses by means of their priestesses. The priestesses placed a leaf of a certain kind of palm upon the head of the sick man, and prayed that it [i.e., the soul] would come to sit there, and grant him health. They also venerated the moon, asking that it would aid them at the time of death. They celebrated the obsequies of the dead during the full moon.

Their priests were highly revered, and were called mangaloc. The devil showed them what they asked from him, in water, with certain shadows or figures. They practiced circumcision, and had ministers assigned for it. They had as many concubines as they could support. If the first wife committed adultery, the penalty was to repudiate her for a certain time. When anyone wished to have a share in the inheritance of the dead, he laid a piece of his garment upon the corpse, and thereby acquired that right, but he was obliged to aid the deceased's children. They had no fidelity among themselves, whence many conflicts arose. In order to clear themselves of calumnies or charges, they invented various tricks. At times, divine Providence, breaking their entanglements, defended the innocent and punished the guilty.

Their arms consisted of bows and arrows. On the point of the arrow they fitted a fish spine, with a certain poison that was so effective that it was mortal even if it only slightly touched the flesh. They used short spears and certain shields which they called carazas. They carried certain knives with two sharp edges, which were short, like daggers. They used jackets or doublets of well-twisted cord, and under those others of rattan, a kind of osier. By means of these they turn aside the sharp, keen bamboos which, of the length of two brazas, are hurled in naval battles, with which they do great harm. [55]

Wonders were not wanting in the conversions of those people. The Christian parents of an Indian woman brought her into the presence of father Fray Juan de San Joseph, and, as she was suffering grievously from a violent fever, begged him to baptize her, for they feared lest she die without that sacrament. The father instructed and catechised her, and told her to have confidence, and that baptism would save her, soul and body. The heathen woman received that instruction so thoroughly that when she was baptized, she was as well from her illness as if she had never had it, God rewarding her faith, and encouraging others so that they should receive baptism.

Another Indian woman was at the extremity of death, and without baptism. The father was summoned, but he, thinking that she was not in so great danger, and that more time was necessary to instruct her in the mysteries of the faith, wished to postpone her baptism. However, God put a strong impulse into his heart not to leave the sick woman in danger; and at last catechising her very briefly, scarcely had he baptized her when she died happy.

The devil grieved mightily because the fathers were taking away so many souls from his captivity, and tried to drive them from that province of Calamianes. He availed himself of a witch and her son, appearing in person to them, and ordering them to use all the delusions and witcheries that they knew, in order to frighten the Spanish soldiers who were in a fortress near by, so that the gospel ministers should by this means be induced to depart to Manila. The sorcerers began their deceits, and one night they seized the soldier on guard and bore him through the air to the top of a hill more than a legua away. When the period of his watch was over, others went to relieve him; as they could not find him, the captain thought that he had deserted, and sent another soldier to look for him. He was found crying out like a madman. He was taken manacled to the fortress, and, recognizing that it was the devil who had maltreated him, they summoned father Fray Benito de Santa Monica, a native of Sevilla, and a powerful minister, who had grace to cast out devils. The father began the exorcisms of the church; and the evil spirit talked—a thing that he had not done before—and said many things in many languages. Consequently, the father ordered him not to talk unless he were questioned; the spirit obeyed, and, finally urged by the exorcisms, made known all the said trick, and left the body of the soldier.

The next night the devils entered into eight soldiers, afflicting them with the same accidental madness as the other. Thus did they continue to multiply their cases of possession, to the great fear of all the others. And although our religious did not cease in their exorcisms and prayers, the infernal spirits were stubborn and pertinacious. Fears grew greater when legions of devils were seen in the air at night in most horrible guise. On that account the most holy sacrament was exposed in the fort. Yielding to its sovereign presence, the demons fled in confusion to their eternal dungeons, with the ruin of their deceits; for the Catholics mended their lives, the faith was confirmed, and the infidels were more inclined to receive it.

Sec. X

Preaching of Ours in the river of Cagaiang

Let us leave those islands for a moment and return to Mindanao, where Ours were fervently attending to their ministry. After having put Christianity on the best footing possible along the shores of Butuan, they went forty leguas farther on by sea, to look for another river called Cagaiang, as they had been told that its inhabitants were a people more docile than the other inhabitants, in order to enlighten them with the light of the gospel. The lord of that land was an Indian named Salangsang. He lived on a steep and inaccessible rock, which is a peninsula called Himologan. It had no other approaches or mode of ascent than certain ladders made of rattans [bexucos], which resemble strong osiers. When those were removed it was fortified and protected from the invasions of enemies. The customs of those people are like those related of the inhabitants of Caraghas. The path opened for that undertaking was that Dona Magdalena Bacuya, a Christian Indian woman (the grandmother of the above mentioned Indian, Salangsang), being moved by zeal for the honor of God, and compassion for the blindness of those people, went to see her grandson. Although with difficulty, she succeeded in gaining admittance for our ministers, who were at that time staying at the island of Camigui without being able to accomplish that which they wished. Finally, fathers Fray Juan de San Nicolas and Fray Francisco de la Madre de Dios arrived there [at Himologan], and found the chief in the presence of five hundred Indians who lived in that place. That site, perched on its summit, was a very agreeable residence capacious enough for that people to live in a house resembling a cloister, so large that they lived in it with all their families. These had communication on the inside, while it was strongly enclosed on the outside. In the middle of it was the divatahan or temple dedicated to the devil. It was a little house and dirty, as was he who was worshiped there. The prince received the ministers with some show of affection, for he gave them a little buffet on the cheek, as a sign that he received them as friends.

Those people wondered at seeing those ministers in their lands, and joked about them, taking them for madmen, since they entered without weapons or other defense, to seek their death. But as those fathers had God on their side, whose cause they were serving, His sovereign Majesty ordained that the chief, showing them kindness, should give them a small corner in his house, so that they might live securely, although very uncomfortably. For no one gave them anything, and, in order to live, they had to go fishing and to carry wood and water on their backs. They suffered considerably from that, but in joy and gladness, for they were serving the Lord, to whom they were attempting to offer those barbarous people by means of the preaching of the faith.

The fathers obtained permission to celebrate the holy mystery of the mass, although it had to be done outside that rock, the dwelling-place of the Indians. They selected the shore of a small river near the sea. There with their own hands they raised an oratory and an altar, where they celebrated mass with great labor, because they had to carry on their shoulders all the things necessary for the work, without any one aiding them. Then they went up, and locked themselves in their little lodging, which served them as cell and choir, going out only to discuss with the leading Indians the knowledge of the true God. By that good example, they steadily gained great love, and the people presented to them some food. Ours repaid them by fervently preaching our holy faith to them. The Indians brought their little children so that they might be taught the holy mysteries and the Christian doctrine; and these made no poor beginning in this, although the old fathers, accustomed to their vices, were unwilling to accept it.

Those Indians were vassals of King Corralat (of whom we shall speak later) to whom they paid tribute. Collectors came yearly along the level land from his court to the river to collect the tribute. That king was a Mahometan, and consequently hostile to Christians. He learned that our religious were in the lands of his dominion as guests, and ordered that they be killed without any objection. More than one thousand men came to do that, but they were not bold enough to execute the order of their king, for the natives had acquired so great affection for Ours that they went out in their defense. The matter was arbitrated and it consisted in the gospel workers paying tribute to the king. They gladly assented to it, for the charity of the fathers extended to all things. The payment of the tribute cost them great trouble, as it was large, and they had to work with their hands, as they had no support from other directions.

Corralat did not become quiet with that, or rather it was the devil who, angry at the great fruit that Ours were gathering in the vineyard of the Lord, was trying by that means to drive them out from it. The Mahometan king proclaimed war against the villages of that river. During it the religious suffered great frights, pains, and hardships, fleeing to different parts, in dangerous boats, laden at times with the sacred ornaments; hiding in caves, in need of food and without comforts; and guarding themselves for a better occasion, in order to employ their lives in the service of God and the spread of His faith. His [Divine] Majesty was not displeased with that earnest zeal, for he freed them all from those dangers; while the Indians were so energetic in their defense that they refused obedience to the tyrant king, and begged aid from the Spaniards who were established at the fortress of Caragha and from those at Zibu, which was given them immediately. Beyond doubt that was a plan of the divine pity to enlighten those heathen with the light of truth, and to withdraw them from the captivity of Satan. For the Indians, having been defended by the arms of Castilla and instructed by the religious, became so fond of them that they delivered to them their divatahan, where they built a church, in order to administer baptism to those who were converted. Salangsang, together with his wife, was the first to receive baptism in the church, and many others followed their example. That prince, having become a Christian, became a willing subject to the kings of Castilla. He built a stronghold with sufficient ramparts to defend himself against the stratagems of Corralat. Finally Ours erected the convent called Cagaiang, where the Indians began to build houses for their dwellings.

He who labored most in the conversion of those people was father Fray Augustin de San Pedro, a son of the convent of Valladolid, and a Portuguese by nationality. He not only took care of the teaching of the faith, but also instructed the Indians in civilized ways. Thus did they seem to have been transferred from wild beasts into men. It happened in a memorable assault that some nearby Indians made at dawn on the village of Cagaiang, with the intention of killing the fathers (that was an attempt of the devil, and he instigated the Indians to do it, in order to break the friendship which those villages had made) that father Fray Jacinto de Jesus Maria was alone in his cell. The barbarians entering the house killed eight persons who were guarding it. Making themselves masters of the door, they fought with their campilans and other weapons, aiming thrusts, cuts, and strokes in all directions, so that in the darkness Ours might not hide from them. But the said father, trusting in God, went out through the midst of them all, without receiving the slightest blow. It is not difficult for the divine omnipotence to work those miracles, and He is wont to perform them often in order to defend His ministers. The father hid in a thicket, until after the fury had subsided, when he could place himself in safety.

Sec. XI

Foundation of the convents of the above-mentioned provinces

We cannot excuse ourselves, for the glory and honor of God, from referring to the souls whom Ours drew from the darkness of heathenism into the light of the Christian religion, in the provinces of Caragha, Butuan, Calamianes, and Cagaiang—for whose conservation it was thought necessary to found convents, whence the religious set out to overrun the country, administering sacraments, consoling some, subduing others, and always gaining souls for the Lord. We have not been able to ascertain with certainty in what year they were established, but that amounts to but little. The order in which they are mentioned in the records of the provincial chapter held at Manila in the year one thousand six hundred and fifty is as follows:

Tandag

1. The convent of Tandag, head of those in the province of Caragha, where there is a presidio of Spaniards, is one hundred and fifty leguas distant from Manila. It has to its account seven hundred Christian families. It was founded by father Fray Miguel de Santa Maria. At first it was more than one legua up the river but was afterward removed to the seashore for certain reasons of convenience. It has a devout confraternity of the most holy Virgin, and another of the girdle of our father St. Augustine, which has been already established in the other convents.

A captain (whose name is carefully suppressed) having been buried in the church of that house, the prior noted one day that his grave was higher than the others. Attributing it to the carelessness of the sacristan, he ordered the latter to level it. That was done; but on the following day, it was seen to be in the same shape as on the preceding day. It was leveled again, and a quantity of earth taken away, but still the grave did not discontinue rising. That novelty caused much talk, and at last the said prior ascertained that the said captain had died excommunicated. He ordered the body to be exposed, and then, absolving it in the manner that the holy Roman church orders, they buried it again without the earth after that making any more show of casting him out. By such demonstrations does God give us to understand the respect and fear that should be extended to the censures of the Church.

Butuan

2. The convent of Butuan is situated on the shore of the river. That village numbers one thousand five hundred Christians. The convent was founded by father Fray Francisco de San Nicolas a native of Portillo, and a son of the house of Valladolid. He was a most zealous minister and preacher to those people.

Cuyo

3. The convent of Cuyo, in the island of that name, has to its account two thousand Catholic families.

Cagaiang

4. The convent of Cagaiang governs and teaches one thousand eight hundred faithful persons.

Sidargao

5. The convent of Sidargao, [56] which is an island ten leguas distant from the fort of Tanda, has two thousand Christian families. According to the testimony of persons of credit, certain manikins, small and beautiful, resembling pigmies in appearance and size, were seen in the said island on a certain occasion. They fled with great swiftness through the thickets of the forests, so that, notwithstanding the efforts made, they could not be caught. However, it is said that some of them were caught in former times, but that they died of fright in a few hours. A cross is preserved near the village of Sapao, on top of a rock of the size of two dedos above the stone, which has certain letters. Those letters cannot be read now, as they have been obliterated by the lashing of the sea, which beats against it continually. It is a tradition that the first Spanish discoverers of that gulf made that cross, although it is not known when.

That islet is five or six leguas in circuit, and lies in nine degrees of latitude. It is well supplied with food and good water, of which there are many springs, called bito. They are always in the same condition, and do not increase with the rains, nor diminish with the dryness of the seasons. It is remarkable for one thing—in which it is different from that coast of Caragha, and the other islands—namely that no monkeys are reared there nor can they be reared if brought there, for they die immediately. During the rainy season, the earth turns red, and is so sticky that when one walks it tears the shoes from the feet. There is a remarkable tree that is called nono. It springs from the root of another large and shady tree. As it increases in size, it embraces it, and by sucking the moisture and nourishment from it, becomes strong. When it becomes so strong that it can grow alone, it casts away that tree, and despises that which was its staff, thus treating it badly until it withers—a living image of the children of this age.

Coming to the peculiarities of that coast, we cannot fail to mention one, namely, that there are trees of the hugest size, so tall that one would believe that they are trying to reach up into the clouds. The Indians are wont to make their dwellings in them, specially those Indians called cimarrones. [57] They pay no tribute, so that their trees serve them as a fort in which to defend themselves from the Spanish soldiers of the fort of Caragha. The manner of building those dwellings is as follows: They look out a very stout, high tree; they trim off all the branches up to the height where the floor of the house is to be. They put in some cross-bars, which cross on the trimmed-off branches. They fix them with large timbers in the manner of an enclosure, with which the trampling-ground is made. Then they enclose that floor with the same timbers, in the manner of a parapet, and cover it with a little nipa. The branches above are also protected from the rain and inclemencies of the weather. Thus the house is made so strong that it resists any invasion. It has often cost our soldiers considerable trouble to get those people; for those houses have no approach except certain light ladders made from rattans tied together. In those houses they keep all their possessions, and there live their children and wives, who all help to fight. They have made a place by which to retire when pursued closely, preparing a passage from branch to branch in order to escape. Those houses are so capacious that one of our religious lay brothers, who had been a soldier in the presidio of Caragha, said that he had seen one that would hold sixty persons. On climbing into another out of curiosity, he saw three women hanging—a mother and her daughters. As well as could be guessed, the mother had hanged the girls and then herself, in order not to fall into the power of the Castilians. [58]

Calamianes or Taitai

6. The convent of Calamianes, or, as it is called, Taitai, where there is a presidio of Spaniards, and where one thousand six hundred souls are directed. That convent has another confraternity of our Lady, the Virgin.

Bislin or Bislig

7. The convent of Bislin or Bislig governs two thousand families. There died most happily father Fray Juan de San Augustin, a son of the province of Castilla. He was a grand minister of the gospel, and knew the Bisayan tongue very well. He lived apostolically, and gave a fine example with his virtues, which made him very lovable to the Indians themselves, as was seen in the rising of the coast of Caragha, from which it was necessary to withdraw him and keep him from perils to the life that he would have lost through the fury of the enemies. His abstinence was remarkable, for, although the toil of his ministry was so vast, as he went continually through rugged places, forests, rivers, and seas, he ate nothing but herbs, and sometimes small fish, when he was especially fatigued. He was very humble and poor, bearing himself with the Indians as if he were the meanest of them. By these and other virtues he gathered great fruit in this life, which will doubtless have gained him eternal rest.

Baldad, Dignes,and Iaquet

8, 9, and 10. Our most reverend father, Fray Pedro de Santiago, preacher of Felipe Fourth, examiner of writings for the supreme council of the Inquisition, vicar-general of our congregation, chronicler of the kingdom of Aragon, bishop of Solsona, and afterward of Lerida, referred many times to the convents of Baldad, Dignes, and Iaquet, in a relation that he published on the going of our religious to the Indias. However, father Fray Andres del Santo Espiritu, provincial of Filipinas, in another manuscript relation, calls one of them Iguaquet, which is thought to be that mentioned as Iaquet. In that convent there are eight hundred Christian families. It was founded on a river in the northern part of this coast of Caragha by father Fray Juan de San Nicolas, a native of the Algarbes in Portugal, who took the habit in Manila. He was a grand minister and knew the language of the Caraghas [59] perfectly. He preached with great spirit, and succeeded in making many miraculous conversions, among both the heathen and the Christian sinners, who left his sermons so contrite, that they anxiously went to seek the salvation of their souls in the sacrament of penance.

11. Another convent is also mentioned as being in certain islets not far from Iguaquet, in which another eight hundred families of Christians were cared for.

Laylaia

12. The convent of Laylaia (which sounds the same as [the name of] the river above), is forty leguas distant from Butuan. There was a presidio of Spaniards there, which from the indications seems to be that of Linao. It has in charge one thousand six hundred souls.

Caviscail

13. That of Caviscail, in the Calamianes Islands, was abandoned because of the murder committed on one of our religious, an able minister of that village, by the Indians.

Calagdan

14. Father Fray Felipe de la Madre de Dios, provincial of Castilla, and chronicler, mentions another—in the Noticias Historiales, that he left in manuscript—at Calagdan. He assigns to it seven hundred families that were converted to the faith.

Binalgavan

15. That of Binalgavan, in the island of Negros, with one thousand five hundred families. That convent was left in the hands of the fathers of the Society of Jesus, for reasons that existed for such action. We cannot avoid mentioning some matters that happened there when it was in charge of Ours.

A certain Indian chief had a son two years old, who was very sick. He made the usual sacrifices to the devil for his health. As he did not get what he was after, he begged father Fray Jacinto de San Fulgencio for a little water passed through the chalice. The father gave it to the sick child, and the latter was instantly cured. With that occasion, it was the will of the divine mercy that the child, his parents, and their household should be baptized and leave their darkness.

On another occasion they brought an Indian from a mountain with a leg already rotting; and as he was being treated in the house of the alcalde-mayor, at an unseasonable hour of the night he called loudly for baptism. The father went to him, and, upon seeing him, the sick man said: "Baptize me, Father, since God has brought me into the power of the Christians for that reason." The religious minister baptized him immediately, and scarcely had he finished administering the sacrament to him when the Indian, invoking the most sweet name of Jesus, expired.

Finally a converted Indian woman, having been convicted of a grave sin, in order to deny it cursed, saying: "May a crocodile eat me before I reach my house, if what I said was untrue." God punished her immediately, for while near her native place, called Passi, in the island of Panai, a crocodile attacked her, and seizing her in its mouth, dragged her into the river, and swallowed her. At that time, father Fray Juan de San Joseph was prior of that convent.

Tagho

16. The convent of Tagho, so called from a river that bathes it, has in charge the care of nine hundred families of Christians.

Dinai

17. In Calamianes, the convent of Dinai, with seven hundred families, was removed to Linacapan in order to avoid the continual raids of the pirates.

Damaran

18. The convent of Damaran had charge of four hundred baptized persons.

Father Fray Jacinto de San Fulgencio, commissary and procurator of that province of San Nicolas of Filipinas, while at this court of Madrid gave a relation of other houses, in addition to those enumerated, which are as follows:

Layavan

19. The convent of Layavan, with seven hundred families in its charge.

Camigui

20. That of Camigui, with the bay of Liangan, has six hundred families.

Baqua

21. That of Baqua has charge of one thousand two hundred families divided among six villages.

Parasao

22. That of Parasao governs eight hundred families who live in that place.

Bagangan

23. That of Bagangan, with eight hundred other Christian families.

Tuggaban

24. That of Tuggaban has in charge one thousand three hundred families.

Banton

25. That of Banton, with one thousand two hundred families.

Divail

26. That of Divail cares for one thousand three hundred families.

Parava

27. That of Parava administers one thousand families.

Sampongan

28. That of Sampongan governs six hundred families.

Surigao

29. That of Surigao another six hundred.

Casteel

30. That of Casteel, a like number.

Father Fray Christoval de Santa Monica, father of the said province, commissary and procurator-general, added:

Gura

31. That of Gura.

Baler

32. That of Baler.

Binangonan

33. That of Binangonan.

In other records and documents which have come from the said province is found the relation of:

Abucai

34. That of Abucai.

Dagat

35. That of Dagat.

Tebastlan

36. That of Tebastlan.

Many of the said convents are no longer in existence now, either through lack of religious, or for other accidental reasons; because these have occurred, it has been deemed advisable to abandon them—although the churches are still standing and are cared for, and our religious visit those villages, preserving them in the faith, so that the spiritual food is not wanting to them.

Sec. XII

Mention of some hardships which Ours have suffered in the spread of the Catholic faith

It would be beyond our powers to tell what Ours suffered in spreading the gospel truth, and in drawing the souls of so many barbarians and heathen from their blindness and errors; for, as they have cared more for gaining the reward of heaven than of earth, what is known of it is little or almost nothing. We trust in God, who can reward those who serve Him, and that He will have given great glory to those who have suffered so much for the extension of His honor, by bringing so many people to recognize Him. Let us, then, relate that the father-provincial of the above named houses visits them three times during the term of his office—and that with so great perils by land and water that the preservation of his life seems a special providence of heaven. Father Fray Onofre de la Madre de Dios was met on one of those occasions by more than twenty caracoas of pirates and was obliged to cast himself into the water, together with his secretary. They went to an island, where, naked and without food, they suffered those miseries that can be imagined.

Another provincial father, Fray Andres del Espiritu Santo, suffered a violent tempest, in which a number of persons perished. The boat having overturned, as neither he nor three other religious who were accompanying him knew how to swim, they seized hold of the keel. They remained there two days and one night, expecting death every instant. But God was pleased to have them reach a beach amid rocks and reefs. There, bruised and full of wounds, they found no other comfort than to seek roots with which to support themselves for many days, until unexpected aid came to them from another part.

Father Fray Nicolas de Tolentino visited the province of Caragha. He was wrecked three times, and suffered most the last time; for, the boat having broken, he had nothing to eat in seven days. Having reached an uninhabited place by dint of his exertions, he went overland through rough paths and through mountains, at the risk of being eaten by crocodiles, until he found a little boat, that carried him and his companion to Manila. They were so weak and hurt that they could not recover their health for a long time.

Brother Fray Francisco de San Nicolas, a native of Cadiz, coming from the island of Negros to attend to certain things of the church service, suffered so terrible a whirlwind that the boat was driven upon some rocks and broken into splinters. Its occupants were drowned, and our lay brother, not knowing how to swim, went to the bottom. Without knowing how, he found himself in the hollow of a rock which had an opening at the top. He managed to creep through, by the help of God, who protected him. Climbing to the top he saw that he was on a rocky islet of one-half legua in circuit, and remained there until his cries and shouts brought some passing Indians, who, surprised at so novel an occurrence, took him off in their boat.

The captivities and oppressions suffered by Ours would take long to recount, and so I shall give only one. Jolo is an island that lies between those of Burnei and Mindanao. It is very famous in that archipelago, not for its size, but for the warlike daring of its caciques or petty kings, who have made themselves feared by their robberies and cruel deeds throughout those seas. While their fleet, then, was at Calamianes, father Fray Juan de San Joseph, a native of Granada, was captured. He was then prior of the convent of Cuyo, and was visiting those villages which had been converted to the faith, administering the sacraments and the word of God to them—the employment of those gospel ministers. They took him to their island, being greedy for the ransom. The amount of it was discussed, but as the sum demanded by those barbarians was large, and the poor religious could not collect it in a short time, it was necessarily delayed for some time. During that time the Mahometan islanders began to persuade the father to abandon the faith and adopt their vile worship, promising him great riches and comfort, and marriage with a sister of the lord or petty king of the island. That would have been a powerful temptation to one who was not so firm in the law of Jesus Christ, and assisted by His divine favor. Our religious resisted that strong and troublesome battery mightily; but those barbarians, seeing themselves despised, turned the leaf, converting those flatteries into threats of death, and placed before him many cruel methods of depriving him of life. That was not what the good father feared most, since he desired to lose his life for the faith which he professed. The petty king had conceived an affection for the father, and left untried no means in his power in order to break down the strength of the religious. To such an extent did he carry his madness that one of the wives of the barbarian, a beautiful and unbridled woman, visited our prisoner often, accompanied by beautiful women of high rank, in order that they might achieve success in winning him to their disgraceful love; for, had he been taken in that net, the chaste man would have remained ensnared. That trick, it is well known, is one of the most persuasive that the devil furnishes. For he makes war by the affection for the object, and with the vehement incentives of the appetite. But divine grace was very well fortified in the soul of the gospel minister. Consequently, the shots of the devil, the world, and the flesh were weakened and destroyed. The women returned in confusion, after hearing him preach of the mysteries of our sacred law. He understood the Bisayan language very well, and consequently learned the one peculiar to that island in a short time. Although the instruction did not take root in their minds, at least they recognized a certain element of grandeur that aroused their veneration. Father Fray Juan passed considerable time in those struggles, comforting the Christians who were there, and obtaining many triumphs for himself. Finally, on the arrival of the time for his ransom, he returned to his convent at Cuyo, joyous at having suffered for God, although not well satisfied at not having given his life for his holy law. But we can declare that if the barbarians lacked the determination to condemn him to martyrdom, our Catholic soldier did not want the courage to receive it.

We shall give an end to this year of twenty-two, by giving a brief memorial of father Fray Diego de Santo Tomas, a native of Nueva-Espana, a creole of Cholula, and the son of Diego Garcia de Leon and Dona Ines Carrillo. He went to Filipinas when very young, where, leaving the deceits of the world, he betook himself to the port of religion, taking our holy habit in the convent of San Nicolas of Manila. He professed in the year 1610. When he saw the so great fervor of the religious for the spreading of the faith, he took the call so effectively into his breast that the superiors, employing him in that exercise, ordered him to become sub-prior. He was afterward prior of Masinglo, and lastly of Dinai. In the exercise of those duties, he was careful to employ all his strength in caring for the sheep reduced to the flock of the church. He went through the Calamianes Islands, preaching, converting, and confirming those converted in the faith. And as his cares were prodigious, and he became weakened by his hardships, his strength failed him; tired out, he became sick, and died on a desert beach, without any human presence. However the divine presence would not fail him. Happy soldier, whom death overtook while fighting in the campaign of the Church of God!

Let us give a companion to this father, and let him be father Fray Juan de la Anunciacion. He was born in Madrid, in the parish of San Gines. His parents were Diego del Castillo and Felipa Manuel de Benavides. He took our holy habit in the year 1613, while father Fray Juan Bautista Altaraque was master of novitiates. He professed the following year under father Fray Augustin de San Gabriel, prior of the convent of the said town. He went to the Indias, being desirous of employing his life in the service of God and the welfare of souls. He thoroughly understood the languages of the Indians. Entering the rudest of the islands, he preached with great fervor, and converted many heathen. He spent some years in that employment, and finally his life, without anyone being present at his death. He died worn out, and for lack of nourishment. He lived much, since as long as life lasted for him he employed it in the service of the holy church and the conversion of the infidels. His body was found and very reverently given honorable burial.

[Most of the third chapter is concerned with affairs in Japan. A short description of that country is followed by the efforts of the Recollects to gain entrance to its inhospitable shores in 1623. Fired by the news of the persecution waged against the Christians, two fathers, Francisco de Jesus and Vincente de San Antonio, disguised as merchants, set out from Manila to preach the gospel to the Japanese. But many misfortunes overtake them: their boat, old and weak, opens at the bow and compels them to put in at the island of Babuyanes; shortly after setting sail once more, a fierce storm drives them to the Chinese coast, whence they narrowly escape shipwreck and then death at the hands of the people, who prove hostile. However, forty days after leaving Babuyanes, they reach Japan, on June 20. Shortly begins their journey toward Nangasaqui, which they reach October 14, 1623, noting Japanese customs on the way. There it is reported that disguised priests are in the city, and an edict published by the emperor banishes all the Spaniards from the country. Both the fathers, however, escape the banishment. A section on the life of Father Juan de la Madre de Dios, a noted laborer in the missions of Mindanao, and who was buried at the fort of Caragha, follows; and the chapter closes with a reference to affairs at large connected with the order, and the obtaining of certain papal decrees.]



Chapter Fourth

The first provincial chapter is celebrated in Filipinas in the convent of Manila; and in Espana the first intermediate general chapter of Portillo. Certain servants of God finish their lives happily.

Sec. I

Election of the first provincial of Filipinas, at the convocation of the first chapter of that province Year 1624

The religious of those islands had been governed since the time of their arrival there by vicar-provincials, either elected by the priests who were in the convents or missions, or appointed by the superior prelate of Espana, according to the letters and patents which father Fray Pedro de la Madre de Dios and father Fray Rodrigo de San Miguel had obtained for it. The first vicar-provincial was the venerable father Fray Juan de San Geronimo, who governed until the year 1608. Father Fray Geronimo de Christo followed him, but, as he died very soon, the chapter was convoked; and, in the following year of six hundred and nine, the same father Fray Juan de San Geronimo was elected. When the latter returned to Espana, the chapter was convoked in the year six hundred and ten, and father Fray Andres del Espiritu Santo elected. He governed until the year twelve, when father Fray Pedro de la Madre de Dios came from Espana with the appointment. But, his patents having expired, the chapter was convoked, in which the said father was elevated to the same office, and he ruled until the year 15. That year, the chapter having been convoked, father Fray Andres del Espiritu Santo took the government a second time, until the year of eighteen, when father Fray Rodrigo de San Miguel came from Espana with the appointment. He had it in charge until the year twenty-two, when, as he returned to Espana, he was succeeded by the said father, Fray Andres del Espiritu Santo, who had come that same year from Espana with religious. He governed until the year twenty-three, in which father Fray Pedro de la Madre de Dios came from Espana, having been appointed by the venerable father vicar-general. He convoked a chapter, in order that a separate provincial might be elected in that province, as was done in the others. The patents were as follows.