Read Ebook: The Philippine Islands 1493-1898: Volume 48 1751-1765 Explorations by early navigators descriptions of the islands and their peoples their history and records of the Catholic missions as related in contemporaneous books and manuscripts showing the politic by Bourne Edward Gaylord Contributor Blair Emma Helen Editor Robertson James Alexander Editor

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Total summary of the classes included in this table reduced to persons

I, Master Fray Pedro Velasco, provincial of this province of Sant?simo Nombre de Jesus of Philipinas of the Order of the Hermits of our father St. Augustine, certify that the lists of villages and souls contained in this table and which are administered by the religious of this said province, are set forth truly; and in order that this may be suitably evident, I have affixed my signature in this convent of Tondo, on April sixteenth, one thousand seven hundred and sixty.

Fray Pedro Velasco, provincial of St. Augustine.

LATER AUGUSTINIAN AND DOMINICAN MISSIONS

AUGUSTINIAN MISSIONS

In which account is given of the progress of the mission to the Italons, from the year 1700 to the present time.

After we had been able to reduce to our holy faith two tribes who dwelt at the summits of the most rugged mountains in the province of Pampanga, the Caraclans and Buquids, and from them had been formed three villages--Santor and Bongabon, quite populous; and Pantabangan, of smaller numbers, and lying more within the mountains --this gate being now opened so that we could proceed further, it only needed that we should have the courage to do so. For at the first step were encountered two contiguous tribes: the Italons, a people fierce, brave, and bold; and the Abacas, who are somewhat less so. The religious therefore feared that those people, to judge from their ferocious natures, would without doubt tear them to pieces at the very outset, without even listening to them; and for this very reason they greatly dreaded to set foot within the territory of those tribes. While we were in these straits, our provincial then being our father reader Fray Francisco Zamora, about the year 1702 he selected for this purpose father Fray Antolin de Arzaga, whose virtue and ardor he knew well from experience, and entrusted to him this enterprise, as dangerous as difficult.

"The Abaca tribe consists of ten villages, divided into two jurisdictions, one of which belongs to this village and contains six villages toward the north, extending, as they have told me, to the boundaries of the Igorrots. Twenty-two persons in the first village, called Diama, came to visit me as soon as I arrived here; having explained to them some mysteries of our holy faith, they returned to their own village. I visited them there, and they received me thus: They had placed a tall cross at the entrance of their jurisdiction, and from that place to the village they had cleared the roads, which are very bad, adorning them with arches up to the front of the house in which they lodged me; and there they had built another cross, even taller. This village is distant a legua and a half , and from it the gate is open for the entire Italon and Abaca tribes; it has wars with the Italons in regard to certain murders. I conferred with them about their making peace , and their learning the truth which our holy faith teaches. They listened attentively to what I said to them; and, in conclusion, we made an agreement that they will at once become Christians and make peace. They ask that I catechize them, build a church, and baptize them. They are almost of the same type as the Italons; but some of them have several wives, and this is not so liberal a people as the former one. This village contains over a hundred persons; they speak a different language, for which reason it is necessary that there be a minister who can learn it, and devote himself to their instruction, for I am studying the Italon tongue. What I state to your Reverence is, that a minister is needed whom we can consult about some cases which are presenting themselves here; for it is very discouraging to act in the midst of scruples, in matters of conscience. What your Reverence shall ordain will be in every way most just.

"The second jurisdiction of this people pertains to Caranglan, to which I went with the determination to visit the four remaining villages; for father Fray Francisco de la Maza wrote to me from Itui that two of those villages desired to be converted, and were asking for a minister of our order, on account of being in our jurisdiction. I asked about this in Caranglan, and they said that it was true as regards one of them, which is an important village and is already Christian; and in the other village there are many persons who are Christians, although for lack of a minister they are going without administration. These two villages are a half-day's journey from Caranglan, by a bad road, and one is contiguous to Itui, on the western side. There are many rivers to be crossed; and, as these were filled by a storm which caught me at Caranglan, I could not cross them, although I waited a week. One Abaca has continued forty years in apostasy; he asks that I will reconcile him with the church, and baptize his wife and three children, and I am instructing them in order to do this. I am sending away the Italons , and tomorrow the Indian who went to Manila will come, to go with me to the Abaca villages; we will do what is possible there, until the coming of another minister. When he shall come, I will go on to the Italons who are further up ; they tell me that it will require two months, only to go to the villages. I have information that they desire to see a father, and to be Christians; this was furnished to me by Nicol?s de los Santos, who has been among these people; and he has done and is doing much good to their souls. He is my constant companion in my journeys, and serves me in everything; I earnestly commend him to your Reverence."

"I, Fray Juan Bautista de Olarte, pensioned lecturer in sacred theology, provincial of the province of Santissimo Nombre de Jesus of the hermits of our father St. Augustine, do certify that, from the eighth day of October, 1702, until the twentieth of May in this present year, the two missionary religious of the said my order who were employed in the conversion of the natives in the Italon and Abaca tribes, who dwell in the mountains of Pantabang?n and Carangl?n, have founded five villages, to wit: Santo Tom?s de Villanueva, which is composed of eighty families; Santo Christo de Burgos, one hundred families; San Agustin, one hundred and sixty; San Pablo, one hundred and forty; San Joseph, seventy families. They all have accepted the faith of our Lord Jesus Christ, and the holy sacrament of baptism has been administered to four hundred and seventy-nine persons, all adults, who are instructed and taught in the Christian doctrine and the mysteries of our holy faith; and those who at present are being catechized and instructed for baptism number more than eight hundred persons.

"I also certify that in the said mountains of Pantabang?n and Carangl?n dwell the tribes called Igorrots, Irapis, and Sinay, and others, which contain a great number of natives who live in their pagan state; and that the Italon tribe alone contains fifty-six villages, all infidels, who have offered to become Christians when they shall have ministers who can teach them and preach the religion of our Lord Jesus Christ; and that the said missionaries of my order are employed in this ministry.

"I also certify that the minister of my order who serves in the villages of Tarlac, Magalan, and Bucsi, Zambal villages in the province of Pampanga, has catechized and baptized, from the year 1702 up to May 20 of this present year, fifty-eight adults, all of whom have come down from the mountains of the said villages.

"I also certify that the minister who serves in the village of P?rac in the said province of Pampanga has catechized, instructed, and baptized, in the missions which he has carried on in the mountains of the said village during the said two years, twenty-six natives among the blacks who dwell in that neighborhood.

"I also certify that the religious of the said my order who serve in the villages of Ago?, Bavang, and Bacnotan in the province of Pangasinan have converted to our holy faith, and instructed and baptized, in the period of two years twenty-six natives from the tribe called Igorrots, who dwell in the said mountains.

"I also certify that the ministers who serve in the province of Ilocos have in the period of two years converted to our holy faith and baptized one hundred and fifty-six natives from the infidel Tinguians who are in and belong to the said province, and live in its mountains and hills.

"I also certify that the minister for the village of Antique in the province of Octong has in his charge and care the islets which are called Cagay?n, and has labored for seven years to convert the natives inhabiting them to our holy faith. Having gone thither to visit the Christians, in the past year of 1703, he gave instruction in the Christian doctrine and the mysteries of our holy faith to forty-four adults, and baptized them, with others, who were the children of Christian parents; and he heard the confessions of all the old Christians, for he remained in that mission four months. In the said province of Ogt?n, the religious who are ministers at Guimbal, Tigbavan, and Xaro have converted to our holy faith and baptized thirty-six adults, on various occasions when they have gone into the mountains in their respective jurisdictions. That there has not been a greater increase not only in this province, but in those of Pampanga, Pangasinan, and Ilocos, is the lack of religious ministers; for those in my province are not enough for even the maintenance of the villages and Christians who are in their charge. And in order that these things may be evident in the proper place, I give the present at the demand and order of the captain-general of these islands, and president of the royal Audiencia, Don Domingo Zabalburu; it is dated at this royal convent of San Pablo at Manila, on the twenty-sixth day of May, in the year one thousand seven hundred and four.

Fray Juan Bautista Olarte, provincial."

The glorious triumphs among the Isinay and adjoining tribes are related

In the wild and impenetrable mountain ranges which extend to the northeast and north, and separate the provinces of Pampanga and Nueva Segovia, there are various tribes who have almost the same customs as those of the Abaca and Ibilaos; one of these is the one called Isinay. To them, and to the adjacent tribes, the fervent zeal of the fathers belonging to the illustrious Order of St. Dominic had been directed, years before; but they found so much stubbornness, violence, and cruelty that--after immense labors, and having been in danger of losing their lives--they were not able to secure the conversion of one of those people to our holy faith. For this reason the fathers were obliged to withdraw from them, seeing that they were wasting time without having any result, or even the hope of it. From the year 1715 until 1723, he was able to found four new villages of the Isinay people, not to mention many others besides, from other tribes, whom he baptized, and who united themselves with the other villages previously mentioned. Finally, continuing unweariedly in his holy task, and enduring the hardships which may be guessed, by the year 1738 he had come to the end of baptizing and converting the entire Isinay tribe, with a large part of other tribes, whom he settled in different villages. All these, thoroughly subdued and tamed, baptized, and established in a well civilized mode of life, the province surrendered to the holy Order of St. Dominic, with churches, dwellings for the religious, the sacred vessels, and the other ornaments of the sacristy, because that of our father St. Augustine found that it had many missions for which to care, and not religious enough for all. This surrender was made in the year 1740 preceding the permission of the governor and examination by the judge whom he appointed for that task. The latter recorded a judicial inventory of everything that was surrendered, and even copied from the baptismal registers the numbers of the persons baptized, that these matters might be evident for all time; and at the same time he made a judicial investigation, showing who those were who began to evangelize the said tribes--from which it appeared that when our religious began their labors there, there was not any Christian in those places. This surrender being accomplished, then, our religious withdrew to their other missions, in which there are fifteen villages which have been formed since the year 1702, at which time that mission was commenced for the aforesaid places. In these glorious triumphs, those who attained greatest eminence and were most fortunate in winning souls, next to the three religious , sons of this province of Castilla, were: our father Fray Vicente Ibarra, who afterward was provincial; the father definitor Fray Juan Velloxin, a most guileless man, full of virtue, and unwearied in labors; the father Fray Diego Noguer?l, who is still living, and has been definitor--all these three from this province of Castilla--and the father commissary Fray Joseph Gonzalez, a son of the province of Philipinas; also others, whom, in order not to be tedious, I omit.

The tribes converted by the early missionaries were more civilized, dwelt on the plains, and had a more orderly mode of life, sowing grain and gathering enough for their support; but these of whom we speak, besides being rough in their behavior, hardly know any tillage of the soil, living generally by hunting. Their mode of cultivating what little they plant is as follows: They first clear some little piece of ground from the brush and weeds on it, with their knives ; then with the point of the knife they make holes in the ground, in rows, and throw into each a few grains of seed; they know no other plow, or any other thing which might serve as one, for which reason the harvest that they gather is always very small. They do the same for any planting of sugarcane which they make--from which, when the cane is mature, they press out the juice and make wine for drinking at their feasts; after cutting out of the soil the grass to the roots, they make little holes in it, and then thrust into these the shoots from the mature canes which they had cut. For this reason, and because it is necessary to provide means by which those who are converted may obtain a suitable support, so that for lack of this they may not go wandering about, as soon as we begin to confer baptism we endeavor to find animals and other necessaries for the cultivation of the land--the religious being often the first one who begins to plow and sow, directing them in this way, so that they may learn how to do it. The same thing occurs with reaping. They do not use sickles, but go on picking the grain spike by spike; and, as there is so little of it, they soon end their task. But, now that they are taught to plow, it is also necessary to teach them to cut and winnow the grain; and this is done, the religious being the ones who commence it, in order that the people may imitate them--in which the work alone is for them, as they give up all the fruit of it for the benefit of the said barbarians.

Missions of the provinces of Ilocos and Pangasinan in general

Four very noted tribes, three of them very extensive and populous, the fourth of more restricted territory and containing fewer souls--in which last the enemy , strongly fortified, has resisted for long ages--have been the aim to which the zeal and fervor of the evangelical ministers have been directed. The said tribes dwell among mountain ranges that are very extensive, lofty, and rugged--which, stretching from the province of Pampanga and bordering that of Pangasinan, run throughout Ilocos, through a space, with bends and turns, of about a hundred leguas. The first of these tribes is called Igolot, and, corrupting the letters, they are wont to call it Igorrot; their territory occupies about thirty leguas, from the confines of Pampanga to those of the province of Ilocos. Contiguous to this tribe is another which is called Tinggian, not less numerous; and it extends for a distance of about forty leguas along the same mountains, even trenching upon the province of Ilocos. Then comes another, called Apayao, extending about thirty leguas, which consists of many thousands of souls; and at one side dwell another tribe, called Adang, which has fewer people, but, for the very reason that they find themselves less powerful, they have their dwellings in places almost inaccessible--maintaining their own different dialect. Of the said four tribes, the first and third are to a great degree cruel and barbarous; but the second and third, although sufficiently obstinate, are more tractable. It is said that the Igolot tribe are a caste of those Chinese who had come over with the pirate Limahon to conquer those islands; and, being conquered, he escaped with those whom he could gather, those who could taking refuge in these mountains, in which they have multiplied exceedingly. Besides the reasons which favor this opinion, it is apparently confirmed by their appearance; for, although they go about naked, and are subjected to every inclemency of the weather, they nevertheless greatly resemble the Chinese in the light color and gracefulness of their bodies, especially in the eyes, in which there is a close likeness between them. Their fierceness and cruelty is unequaled; their only desire is to take captives, in order to have slaves for their service, and, when they have enough of these, to kill whomever they encounter. For this reason, without a strong escort one cannot pass, except with great danger, through the upper part of those mountains; and even the villages are so infested with them that as a precaution they always keep some men armed to resist these marauders--at night stationing a sentinel with his drum, who is changed during the daytime--throughout that mountain range. And because in every place our natives are so harassed by the Igolots, therefore when they go to sow their grain or gather their crops they erect high sentry-posts, from which they can see if the enemy are coming; and those who work keep the sickle in one hand and a weapon in the other--as we are told of the Israelites when in the time of Esdras they were building the walls of Jerusalem.... And even when they do this, they are not safe from the fury of these savages. Such was the ferocity of this tribe, in which they continued until the past year of 1755, and in such manner did they try the patience of all those villages.

The tribe adjoining this one, called Tingguian, are more gentle and more industrious, and maintain a much more civilized condition, because they have much intercourse with the Christians in whose vicinity they live; and for the same reason they are more open to the teachings of the religious. And although so far as concerns the acceptance of baptism they have continued very obstinate, for many years refusing to allow a religious to live among them, yet always it has been a very satisfactory harvest which annually has been gathered and united with the Christians, as may be seen by the certificate of the reverend father provincial which is presented above; speaking of the Tingguians, he states that in only two years one hundred and fifty-six infidels had been converted to our holy faith by the religious of the villages near by--which has always been the fact, sometimes more and sometimes fewer. With such a drop of comfort as this, the ministers were consoled--who, not finding any hindrance in going from time to time to visit those savages, went in and out, carried away by their holy zeal. And although, when the fathers talked to them about our holy law, they would reply that the time for it had not yet come for them, nor was it possible to overcome their caprices by any arguments, nevertheless there was always one person here, or another there, who was made ready to receive the heavenly influences.

The third tribe, which is the one called Apayao, not only does not remain behind the Igolot in cruelty, bloodthirstiness, and barbarism, but in a great degree surpasses it. For not only are its men continually going about, placing a thousand ambushes in the roads, in order to exercise their rage on the wretches who have the misfortune to fall into their hands, without sparing any person, no matter of what rank or condition he may be; but they have, besides, a specially barbaric custom and cruel superstition at the funerals and obsequies of their chiefs and other persons whom they respect, in every way very similar to that which for many centuries the Greeks practiced at the death of their heroes, and other persons of rank, before and after the so celebrated destruction of Troya. These barbarians, then, are wont to celebrate the funerals and obsequies of their dead, although not promiscuously of all, but only those of their chiefs and other persons to whom they pay respect; and because they believe that the shades of the deceased take delight in human blood, they endeavor to give them this pleasure by killing people--a greater or less number, according to the station of the dead man. To do so, they avail themselves only of those whom they capture for this purpose, and these they go out to seek with great diligence, as soon as the dying man has ceased to breathe. In order that they may not lack these captives, they assemble a considerable number of men, and, some taking one road and some another, they go down from the mountains well armed, and, hiding in the brushwood near the roads, they wait very silently for some passers-by; and, as soon as they discover such persons, they attack them with great fury, and kill them with their javelins on the very spot. This done, the assailants cut off their heads, and laden with these they carry them to their own dead, and place the heads about him. After this they celebrate their sort of banquet, at which they eat and drink like beasts; and when this is finished they complete the burial. Placing in the tomb some portion of food and drink, they bury the corpse with those heads, being greatly pleased and satisfied at having pleased the shades of their dead, and believing that through this whatever they may undertake will have a prosperous issue.

The missions of Ilocos, in especial

The mission to the Tingguians

The mission to the Igolot tribe in especial

Missions to the Zambals

Along the provinces of Pangasinan and Pampanga, fronting their western side, there dwells another tribe, which they call Zambal, no less fierce than those already mentioned, and exceeding them in boldness. They are continually assaulting travelers, and they take their greatest pleasure in killing. So continual are their descents from the mountains to infest the said roads that it is only with great peril that one can cross from one province to the other without an escort; and even then many mishaps occur frequently; for these bandits lie hidden in the thickets and ravines at the sides of the road, and, when one of them gives a yell, all discharge their arrows, in the management of which they are very skilful; and, felling to the ground those whom they can reach, they cut off the heads of these, and carry them away in order to celebrate their feasts. They are also wont to approach the villages by night, and in hiding to wait for any person who strays from the rest and leaves the village early; then they do the same with him, be his rank what it may; afterward they take the skull of the slain man's head and use it for a drinking-vessel, in the same manner as did the Scythians, as Ravisius Textor and Plinius relate.

Missions to the Balugas, or Aetas

Besides the aforesaid missions, the province maintains another, scattered through all the islands, to a class of people who, it is believed , were in olden times the masters of the entire land. One of the grounds for this belief is, that in all the islands these people maintain an identical language, and different from those of all the other peoples among whom they live; while the other natives of each island have a language different , and even in some places are encountered at every turn different dialects in the same island. Another argument is drawn from the similarity which there is between the peoples of those islands and the Malayos, and even in their respective languages--these Malayos are natives of Maluco, and are quite energetic and warlike--excepting the people of whom we now speak. From this it has been inferred that these blacks ruled that country; and that the said Malayos, coming to it and subduing its former masters, compelled them to retire to the bush and the mountain heights, abandoning the rest of the country to the conquerors.

These people of whom we speak are very dark in color, not black like those of Angola; neither have they thick lips, or curly and short hair, like them. But their color is a brownish or pallid black, their hair like that of a mulatto; their lips are not thick; many of them are very corpulent, and all have large abdomens, and generally both men and women appear feeble. All go naked, with no other covering than a long strip like a narrow sash, with which, tied round the waist and drawn between the legs, the men cover their private parts; while the women wear a sort of apron, which covers them behind and before as far as the knees. Both sexes make these coverings from the bark of a tree which they call balete; stripping off its bark, which is very smooth and flexible, they place it in water, afterward beating it in order to loosen the outer layer; then washing and drying it, it remains of the color and softness of a chamois-skin, although it is thin. They keep this on until it wears out, and when they can no longer use it they repair to the shop in the grove, to look for another in their storehouse.

The nature and peculiarities of these Balugas are described by the reverend father, former provincial of the Philipinas, our father Fray Vicente Ibarra, in the report of the missions which he made to the governor of those islands, Don Fernando Vald?s Tamon, in the year 1738. He says, then, speaking of these people: "The third mission which is in these mountains is very arduous, not so much on account of the toilsome roads as because the people have less intellect than is known in these islands; for this reason it has not been possible to introduce them into any civilization, although those who are baptized are numerous. Their maintenance in the faith is so difficult that it cannot easily be explained after the no small expenses that are incurred; for all the time while the ministers are devoting themselves to their instruction it is necessary to support the fathers, furnishing to them rice, meat, wine, and tobacco, along with some trinkets for the women and children. For those people have neither house nor fields, nor any furniture save the bow and arrow and some heavy knives , with which they are continually seeking their food, without reserving anything for another day."

They have their own territory, within which they go about in bands and from which they never go out; but they do not have any fixed dwelling-place in it, for they remain a short time in one place hunting, and afterward they remove therefrom four or five leguas away. In whatever place they arrive, they make their hut in an instant with four rough sticks, and with a sort of grass, very long and flexible, with which the country abounds, which they call ilib, or with the leaves of palms--with which and with the stakes they form their huts , in which with a piece of wood and some dry grass, which they are sure to find about the entrance, they forthwith have bed and pillows, and all that they need for sleep. They live entirely in common, and therefore when they capture any deer or wild swine they immediately share it equally--except the head and neck, which parts they set aside for the dogs that they have, who start the said game.

Each band, usually containing twenty-five to thirty persons, goes by itself, with one man to whom the rest pay respect, generally the one who is most daring and valiant. In the summer they go down to live on the banks of the streams, seeking the fresh air; but in times of rain, or when the north winds blow hard, they huddle together in the thickets, so dense that the wind hardly enters them. If one of them dies, as soon as he expires they bury him in a very shallow grave; and then they take to flight, in order that death may not seize another person and carry him away, as they say. When the time for honeycombs arrives--and the stores of honey which the bees gather in those dense forests are without limit--they are busy in searching for these; and if they come across a honey-tree the person who finds it immediately makes a mark on the trunk of the tree, and possesses it as securely as if he had it in his own house. For, even if another person goes there and finds it, when he sees the mark he says: "This tree already has an owner," and therefore he goes on. Afterward, they go at a convenient time, and, waiting until there is no wind, so that the smoke may not be prevented from rising perpendicularly, they make a fire ; and, the bees being scared away, men climb the tree, carrying a sort of sling, strongly made from a palm-leaf, very broad, which they call anao. They take out the comb entire, with wax and all, placing it in this receptacle; and then tie it together and carry it down. They eat the honey, and sell the wax in order to buy tobacco for smoking, without which they cannot pass the time. So long as such people have their tobacco, their bows and arrows, their half-cutlass, and their outfit for striking fire, they do not desire anything else--money, or clothing, or lands--neither do they envy any person for anything. They shoot arrows with the greatest dexterity, and will pierce a deer with one from side to side in his most rapid flight. When they have food they eat it in a barbarous manner; but if on account of bad weather they have not been able to obtain any game, they boil water and drink it, and compress their bellies with cords. They are also accustomed to dig in the ground and search for a root called sucbao, with which, when it is roasted, they can subsist, although in summer they never lack fruits in the woods. They are always happy, and keep themselves plump and contented; and among them are persons who are quite old.

I frankly confess that, in the midst of the sorrow that was occasioned in me by the extreme barbarism and mental stupidity of this people when I knew by experience their mode of life, at the same time not only were presented before me those golden ages, so celebrated, of which Ovid treats at length in his Metamorphoses, Cicero in his Aratus, Lactantius Firmianus in his Institutiones, and Seneca in his Epistolae, but I also saw how true is that Epicurean maxim, which, distinguishing human necessities, says, Naturales necessitates satiari pene nihilo. To which Pythocles adds, Si vis hominem divitem facere, non pecuniae adjice, sed cupiditatibus detrahe. It is worth while to see the said people going about naked, without house or shelter, without land, and even without desire for it, yet living contented, happy, plump, and satisfied; without having any anxieties beyond that of searching for enough to get through the day with--which, as it is but little, they soon provide from what is yielded by nature in those mountains.... Again I say that their mode of life arouses my admiration, and that if they were enlightened by our holy faith, and were enduring for God's sake the sufferings that they experience, I believe that not even the most austere monk of the Thebaid could equal them. It is, however, true that they avail themselves of the "bill of divorce," although before marriage a false step is hardly heard of among them; and that in some districts they are cruel and murderous.

It is a fact, however, that they do not use the said poisoned arrows against any save animals, considering it an inexpiable crime to shoot rational beings with them; but for hunting those animals--"the great game," as they call them--they use these arrows continually, and with them kill innumerable beasts. When one of these falls to the ground, they immediately cut off its head; and, having thoroughly washed the flesh, they eat it without any misgivings. I baptized the man who chiefly made this poison, who was already past the age of ninety years, who never was willing to leave me until he died; and on various occasions he explained to me the method of making the said poison, naming to me the separate ingredients, although I never was acquainted with them. These same people have other plants, the use of which I tried, in my religious instructions, to banish among them--not only because some persons make use of them for evil purposes, but also because they lead one to suspect some diabolical aid, for those people accomplish with them things which are truly amazing. But since information of this may be of great assistance in explaining some things which, written by the ancients, give the moderns material for many and various curious inquiries, I will briefly describe what those barbarians are accustomed to do with the said plants. They use, then, I was told, certain herbs that are amatory, or adapted for philters, if thus they should be called , in order to captivate the love of those whom they desire to win. For instance, do they desire to marry some woman who does not love them? Then, obtaining their herbs , they carry these with them, endeavoring at the same time to carry them in the mouth when they talk with the woman; and the attraction is usually such that in a short time they succeed in gaining the affection of women who before were very averse to loving them. They do the same when they enter the presence of some person whom they have offended and whom they fear. They take the said herbs in their mouths, and, armed with this antidote, they are not afraid to be seen by him and to talk with him; and such are the results that they experience that, even when that person is greatly offended, he feels for that time so changed that, far from showing his anger, he receives them with great kindness, and with indications of special affection. They are also wont to use the aforesaid herbs in order to succeed in committing their lewd acts with women; and the women do the same in order to make themselves beloved by the men, very often, but not always, succeeding in this.

In order to enable them to kill some deer quickly, they take some herbs which they call in their own language panarongusa, which signifies the same as to say in Spanish, aliciente para venados . They distinguish the said herb into male and female, and therefore they make two small bundles of them, the male plants in one and the female in another. This done, they stick an arrow into the ground, and, placing at the top of it the herbs tied together, they begin to call the deer, imitating its voice, which they do to perfection. If in that vicinity there is any deer that hears the said sound, it infallibly sets out at once, and, beginning to scent, steadily approaches the fixed arrow, without taking fright at the men who are stationed near it. They allow the deer to approach, and, when it is in the place which suits them, they shoot an arrow at whichever part of its body they wish, and bring it down without difficulty. When I heard these things, I endeavored with those very persons, after they were baptized, to make a more than minute investigation, to ascertain whether the devil was giving them any instruction in it, whether they used any superstitious words, or performed acts, so that I could form some opinion regarding these; but the unanimous reply of all was, that there was nothing of this sort, but that their ancestors had known that the said herbs possessed this virtue, and that they simply made use of them. There was, consequently, nothing more for me to do, except to declare that these were among the frauds of which the enemy avails himself, in order by these baits to ruin their souls, and so much the more as he more secretly endeavored to introduce such things ; and that on this account they ought to abstain from this mode of hunting, using only the common one, and trusting in the Lord who gives food to all living creatures, without despising the raven's nestlings who cry unto Him, that He would furnish what they might need for their support. I think that I succeeded, and that other religious will succeed in gradually banishing much of this abuse.

Missions to the apostates and infidels intermixed

Another mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced--and this is the general opinion of all those who are engaged in its cultivation--is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there--although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.

Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese ; this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their language usuang , which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the said usuang is frightened away by this, and dares not return. At other times they do the same thing, they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they call tigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they call patianac. It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.

They also use auguries, which they obtain from a bird that they call batala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.

When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts --forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero's statement being verified that there is hardly a nation which does not find auguries in these things.

In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius.... To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.

These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity--with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebuke in terminis these very things--to which may be added the Council of Agde, and other writings of the saints.

Missions to Visayas

Having now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is--which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos; they have the same characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous.

In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts--as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once only that they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.

Among them a malady is apt to prevail which they call bungsol , which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they call gavay, by which word they are accustomed to denote the witchcraft and the act of practicing it--in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediately give it to him, fearing lest he may bewitch them--in the same way as occurs over here in some little villages, when those persons go through them whom they call loberos, and others of that stripe.

If on a journey they lose their way in some desert plain, they attribute this to the patianac of whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they call bilao--an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the thief comes into their minds. They also summon their manes, or dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departed spirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others....

Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thom?s Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerable fruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.

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