Chapter VII: Part 7

They call the reed-grass _tigbao_, and, by derivation, the lands which bear this grass are called Tigbauan; and because the site of this village is close to a great expanse of reedy land on the bank of a beautiful stream, it bears the above name. The village itself was on the same shore, at the mouth of the river--which, as well as the sea, yields various kinds of fish, excellent and plentiful, which I myself have enjoyed in abundance. As they were continually fishing on the beach, usually with three or four nets, they never made a haul without devoutly regaling us with a part of it. Tigbauan has a very beautiful district, with many villages extending more than six leguas along the coast of the sea; the entire district is well supplied with game, fruits, and vegetables, and fish from the sea. The people are very industrious; consequently I always saw them occupied--the men, with their fisheries and farming; the women, with their spinning and weaving. What we accomplished in the two years spent among a people so good and well-disposed towards the Gospel could be told in less time than what we left undone; for, since we of the Society of Jesus were then so few, and had little hope of increasing our number, we did not dare to undertake more than we thought could probably be maintained; and in this we were not mistaken, for at the present day, when at least a dozen ministers are needed, there is actually but one secular priest. For that reason we did not dare to baptize adults or children, except in cases of extreme danger, outside of the chief village (which is Tigbauan) and two or three other outlying hamlets, distant two miles or less.

Nevertheless we preached the faith throughout that vicinity in the Haraya language, and even translated into the same tongue and taught the Christian doctrine and the catechism, which formerly they knew only in the Bissaya, a language different from the one they speak. [61] Many churches were erected, and some who had been baptized were confirmed in the faith. Some improper relations were dissolved and converted into Christian matrimony. In Tigbauan and its villages, besides the baptism of many children and adults, there were introduced the holy sacraments of confession, communion, and extreme unction, the last of which they neither knew nor had ever heard of. Church-feasts were celebrated with vespers and solemn masses, particularly at Easter and in Holy Week. A large school was formed, containing the children of all that region, where they learned to read, write, play musical instruments, and sing; two children from this school were sent every week to each one of the churches in the district, to take care of it and to assemble each afternoon the people of the village to repeat the doctrine in front of the church, as was done in Tigbauan. Here occurred an event regarding a boy, which gave me great satisfaction. An infidel chief living in a village called Taroc, a legua from Tigbauan, had a little son who was a Christian, a child of five or six years--of whom I knew nothing, as they had concealed him and others from me, being reluctant, through their natural barbarity and wildness, to hold intercourse with us and deliver up the objects of their affection. This child fell ill, and, realizing his condition, urged his infidel parents to summon me. They made me repair to him in great haste, for as I was told that the sick boy had called for me, I was convinced that he was not so young that he could not at least confess. In short, I went; I merely read the gospel to him, and in a few days he was cured of his sickness. As a result of the visit, which was greatly appreciated by the people, that village was won--especially his own parents, who were afterward pleased to have their son go to Tigbauan to join the school with the rest. The town of Arevalo is three leagues distant from Tigbauan; we also assisted there in the pulpit and the confessional, at the instance of the Spaniards who resided there, and of the bishop's vicar, in whose charge they were. This vicar was then the licentiate Don Francisco Gomez Arellano, archdeacon of Manila, through whose earnestness and devotion divine worship was greatly augmented in that church, and its service increased. This vicar embellished it with new ornaments, very rich and curious, such as lamps and silver candlesticks, thereby augmenting the reputation and esteem of our holy religion among those new nations.

Of our departure from Tigbauan and our entrance into Sebu, Leite, and other islands. Chapter XII.

At this time died Father Martin Henriquez, who had remained in Taitai; he gave way under the laborious task of ministering alone to so many souls, which he did with such perfection and fervor that it was impossible to maintain strength for so much. This father was so fervent and energetic that in three months he had learned the language; and, in six, composed in it a catechism and a treatise on confession. He also prepared a collection of sermons for all the Sundays and feasts, and on the four last things, [62] as well as other matters profitable to those peoples, who greatly respected his purity of life and the vigor of his preaching. I have seen him leave his food, to go to administer baptism or extreme unction to a sick man. He was most devoted to our Lady, and, whenever he sat down to study, he took out a little image of her which he always carried with him, and placed it on the table that he might have it before him. Every day I saw him, among other holy exercises, recite his rosary, and devote one half-hour to prayer in the afternoons (besides the entire hour in the morning); and every night he would scourge himself. He was an indefatigable worker, and consequently slept little, which was more than he could endure. He died a holy death, the same year when he came to the Filipinas, before twelve months had elapsed; and, when his work is considered, we wonder that he lived so long. On account of his death, Father Francisco Almerique was obliged to leave Manila--where his duties were by no means light among the Indians of that city and district, who all sought his aid. As he had abandoned these heavy labors only to undertake others as great, he soon fell ill. To lighten his burden, the two who had remained in Manila took up the double task; these two were the father rector, Antonio Sedeno, and Father Raymundo de Prado. They took turns in doing this work, one remaining a week in Manila while the other went to Taitai. This sort of life could not last long; and so our Lord, who aids the greatest necessities, inspired the good father to inform me of the difficulties in which they were, and order me to return to Manila. There we could plan our course of life in accordance with the advices which might come to us in the ships, which were expected soon--either uniting the four of us who remained, to do what we could in the city; or, if a reenforcement should come to us, extending our labors in securing conversions, according to the number of our men.

I reached Manila in May of the year fifteen hundred and ninety-five, leaving in Tigbauan and its vicinity, and in the town of Arevalo, not a few persons sorrowing at my departure. The general, Doctor Antonio de Morga, arrived in the following June, having come to serve as lieutenant of the governor and captain-general of the islands. He brought with him two fine vessels, and eight priests [63] of our Society. The joy of the communities of Manila and Sebu, and of Ours, was beyond belief upon learning that these fathers had arrived. From both places, requests came in to us for priests: from Manila, for instruction and schools, of which its sons were in great want; from Sebu, for a college which they desired in their city. On the other hand, the lieutenant governor of his Catholic Majesty urged that the Society should take charge of a province of Indians as did the other religious orders; and the Indians themselves, with several encomenderos, supported this request. Finally an effort was made to satisfy everyone, in the way which I shall relate. Four of us priests went to the island of Leite which we reached on the day of the Triumph of the Holy Cross, the sixteenth of July of the same year. Two of us remained at Carigara in the house of Christoval de Trujillo, the owner of that encomienda, a man of eminent piety, and our benefactor. He straightway built for us there the first house that we possessed in that island. The other two of us went along the coast of that island and those of Ibabao and Samar, observing what peoples and posts were best adapted at that time for our settlement. We returned to Carigara at the end of July, where, thanks to the incredible haste and large number of the Indians, we found our house finished and the two fathers established in it. Early in August, I had information from the father vice-provincial, Antonio Sedeno, that he had arrived at Sebu with two other priests, and summoned me thither. Father Juan del Campo and Father Cosme de Flores remained in Carigara, and undertook the study of the Bissaya language with great fervor. Father Antonio Pereira and I, with another brother, went on to Sebu in conformity with the order of the father vice-provincial. Father Antonio Pereira had remained with Ours in these islands from the time of his arrival, as I said, with the king of Siao, waiting for the conclusion of business which the king and. Father Antonio Marta could not wait for--the latter, because he could not longer absent himself from his province and subordinates: the former, because he could not remain longer away from his kingdom and his vassals. This good father was so eager and zealous for the welfare of souls that, although a guest, he did not permit himself one moment of idleness, but always busied himself in the pulpit and confessional and in other ministries for the welfare of souls. We reached Sebu in the middle of August, where we found our good father and superior sick, in the house of a regidor of the city; and with him were Father Alonso Humanes, who had gone as superior during the journey from Nueva Espana, and Father Mateo Sanchez. He presently sent these two fathers to Leite, with orders to divide it into two stations, two fathers in each--one pair taking Carigara (where the two fathers had remained whom I have already mentioned); the other, Dulac, which is about sixty miles further on. These are both maritime villages with a situation and territory well adapted for undertaking the conversion of that new people, until then untaught. The aforementioned Father Alonso Humanes was appointed superior of both stations. In Sebu Ours had already fixed upon the site which we now possess, partly purchased with offerings from the citizens, and partly bestowed by the city and private persons. Accompanying the land was a goodly house of wood, which with little work could be made to accommodate the church and our dwelling. Father Ramon de Prado had remained in Manila as rector, with the other four fathers, two of whom were sent to Taitai to aid Father Francisco Almerique: of the two who remained in Manila, Father Tomas de Montoya [64] began to teach Latin, and Father Juan de Ribera attended to matters of conscience.

The death of Father Antonio Sedeno, first rector of the college of Manila, and first vice-provincial of the Society of Jesus in the Filipinas. Chapter XIII.

The first thing which the father vice-provincial, Antonio Sedeno, enjoined upon me on his arrival at Sebu was that I should at all events hasten the completion of the house, and carry him to it, for it was his wish to die in the house of the Society. This I did, having him conveyed on men's shoulders in a covered bed, for he was so ill that he could not go in any other way. I was greatly rejoiced at this, and he was extremely relieved at finding himself in his new home. His illness was increased by the hardships of the toilsome journey from Manila, one hundred and fifty leagues away, in the season of the vendavals and the rains, which in the bay of Manila, and as far as the entrance into the province of Pintados, is the most difficult and dangerous of the whole year. In this case, the burden of these hardships and torments fell upon a person so feeble, infirm, old, and exhausted that, although he arrived at Sebu in fair health, their effect was greatly aggravated by his immediately commencing work with two sermons, which were highly regarded in that community. But his efforts so prostrated him that he took to his bed with a fever, which so exhausted him that his holy life came to an end on the first of September of the same year, fifteen hundred and ninety-five. In life, and no less in his death, this holy man was a rare example of virtue; and so, in both, he was highly esteemed by all classes and ranks of people--especially by ecclesiastics and religious, who recognized in him an admirable virtue. When but a youth he left Espana in the service of the Duke of Feria. He was received into the Society at Loreto, studied in Padua, and had charge of the Germanic College in Rome. From this place blessed Father Francisco de Borja [65] sent him to Japon. Upon reaching Sevilla, however, he learned that the ships bound for the Indias had already left Lisboa. Waiting at this latter place for further instructions he was given the choice of embarking, at his pleasure, for either Piru or Florida. He chose Florida as a place which, in its poverty, offered greater opportunities of suffering there many hardships for the sake of Christ. In this he was not deceived; for in Florida, and later in Habana, he suffered greatly on sea and land, from hunger, cold, exhaustion, storms, hardships, exposure, and mortal perils. It often happened that he fell to the ground, while walking on the shore--sick, powerless to move, and among Indians most cruel in war, who had killed others of the Society; and yet he escaped, how, he knew not. Many a time did he eat no more than a handful of maize, planted and gathered by his own hands; for whatever else he might have must be given to poor soldiers. During a pestilence which had spread among those savages he became a physician, for he could baptize them if they should die; in this way he sent many of them to heaven. From Florida he was sent to Nueva Espana, and was the first of the Society to enter the City of Mexico, where by his virtuous life and teachings, he inspired the viceroy, the auditors of the Audiencia, and the citizens with such affection that they sought to bring over from Espana members of the Society, in order to found a college in Mexico. This was done and Father Antonio Sedeno was made rector: he laid the foundations and erected a building, which stands to this day. He went over to the Filipinas, as we have said, where his occupations were such as we have already related. While on the sea, he and his companions lived in their cabin in such modest retirement, and were so dignified in their bearing, that they spread tranquillity throughout the vessel, and accordingly their teaching was highly valued. He lived forty years in the Society, to its great edification, and preached for fifteen years in the Filipinas with admirable results. He suffered greatly from asthma, and consequently slept almost always in a chair. But he did not, on this account, allow himself any recreation, or cease to eat fish alone during Lent and fast days. It might be more accurately said that he but seldom ate at all, so great was his abstinence--which he, moreover, sought to conceal, feigning, with much dissimulation, that he ate of everything, when in reality it was a mere pretense of eating. He was very contrite; severe toward himself, but gentle to others; most exact in obedience, but very reserved and cautious in command; courteous and honorable in his dealings; liberal, generous, and devout. He gave or obtained aid for many needy persons, and all esteemed him for his labors. He was most zealous for the welfare of souls, and for the prosperity and preservation of the Filipinas, and for their settlement and aggrandizement. We have already related what he accomplished in building. He was the first to discover lime there, and made the first roof-tile, and erected the first building. He sought out Chinese artists, whom he kept in his house to paint images, not only for our churches but for others, both within and without Manila. He encouraged the encomenderos and the parish priests to provide their churches with these images, and made it most easy to procure them. Thus almost all the churches in the islands were adorned with images, nearly all of which were of the Mother of God. He took great interest in planting groves and in laying out gardens, and was anxious that silk should be produced in the islands, hoping thus to retain there for their benefit the money which was going to China, and thus to secure their prosperity. To this end he planted mulberry trees, and was active in other ways, even constructing a loom, and teaching the Indians to weave in the European fashion. He was accustomed to say that the highest form of prayer was that which most inclines one to self-mortification; and he so practiced this that his own life was a perpetual mortification. He taught this in the house and elsewhere; and in his own exercises he could not use any other method than mortification. His sermons were all on fear, judgment, and condemnation. He said that this was what the world needed; and he was not mistaken, for in truth he accomplished great results through this teaching. One of his hearers, who was once praising to me his instruction, repeated an expression which the father often used, and which had deeply impressed him: "There [_i.e.,_ "in the other world?"] you will understand it," he would say with wonderful truth and force. In our household intercourse with him, he would assert that he who aspires to perfection must be convinced that the pleasures of food, drink, the couch, idleness, and the like, are not for him. All this, however, he did not urge by force, but rather taught it in a kindly manner, and gently guiding each one according to the strength which God had given him--although he said that God gave strength to all in proportion to their courage in working and suffering for His love. He also said that one should die rather than commit the slightest venial sin; and in his own case he was so rigid in this respect that at times it seemed excess of scruple. His life was certainly most pure, and his death like unto his life. During his illness we all admired his great patience and resignation in the hands of God.

Father Antonio Pereira used to say that he often visited him in order that he might profit and be edified by so admirable an example. The day when he died, we had already noticed in the morning that extreme unction should not be any longer withheld from him; and so I prepared him to receive it, telling him that it seemed to be time. He raised his eyes and hands toward heaven with great devotion, exclaiming: "To pass to eternity!" With this he became lost in thought, spoke not another word, and, receiving with much devotion that holy sacrament, died in peace. He did not become rigid or discolored in death, but preserved his bright color, and his limbs remained soft and flexible, until he was buried. All the ecclesiastics and religious of the city of Santissimo Nombre de Jesus, all the regidors, and the honorable and prominent people, attended his funeral rites, which were celebrated with great solemnity, devotion and tenderness. [66] In Manila also, on account of the devotion of all classes for him, solemn funeral honors were held, and were attended not only with the tears and sorrow of all classes, but by the authority and concourse of all ranks and religious orders. This holy man was lost to us at a time when we were in great straits over the founding of that vice-province of the Society, which we had hoped would be successfully established through his energy and prudence. But there remained with us a great confidence that he would aid us no less in death than in life; and thus his influence was seen in the prosperous increase after his holy death of our ministries and other affairs, especially in the college of Sebu, which is indebted to his holy body as the foundation-stone of all its growth.

Of other and new members of the Society who went to the islands in the year fifteen hundred and ninety-six. Chapter XIV.

In the fleet of this year fifteen hundred and ninety-five, our very reverend father-general, Claudio Aquaviva, sent to the Filipinas Father Francisco de Vera, with twenty-four of the Society, at the request and expense of his Majesty the Catholic king, Don Felipe Second. With all these, he reached Nueva Espana in the same year; and, in the following, he embarked at the port of Acapulco for the Filipinas with fourteen members of the Society, with the governor, Don Francisco Tello. [67] In order that this voyage from Nueva Espana to the Filipinas may be successfully made, it should be undertaken by the middle of March, at the latest, so as to reach the Filipinas before the vendavals or southwest winds of June set in, which are very tempestuous--like the north winds in Nueva Espana which begin in September. As these vessels left the port of Acapulco so late, upon reaching the Filipinas they encountered vendavals which exposed them to great peril and hardship. It has happened that vessels, leaving late as did these, upon striking these vendavals in the Filipinas, have been obliged to turn back with these winds to the Ladrones Islands, and to return thence with the brisas from those islands to the Filipinas; then, reaching the latter, to encounter the vendavals, and again be driven by their force to the Ladrones. The hindrance and privation thus experienced can be imagined; nor can the ship land at either islands until the months of October and November when the vendavals cease.

Almost the same thing befell Ours that year. The vendavals and currents long drove them back, and, in consequence, their voyage was lengthened, and provisions ran short; the ship's stores gave out, and, that they might not lack water, they were allotted small rations, each being given but half a quartillo a day--a privation which at sea is keenly felt. Finally, relieved from all these hardships and torments, through the mercy of God they arrived safely at the college in Manila on the first day of August of the same year. This voyage is usually made in seventy days, but they, to their own greater merit, did not reach the islands before one hundred and thirty days; and afterward they journeyed more than one hundred leguas besides, by both sea and land, coasting the shore in large boats. They crossed by land the province of Camarines, all of which is occupied by the convents of the glorious father St. Francis, where they were received and cared for according to their dire necessities; even the father commissary of those provinces, heedless of entreaties or excuses, washed with his own hands the feet of six of Ours, who chanced to pass by his abode. The first words with which one of those servants of the Lord received them were the following, which he uttered with loving tears: "Would they were a thousand fathers, for they would all have a harvest in the Filipinas." The Indians, too, who had never seen Ours in this province, were greatly rejoiced at their arrival--not only those already baptized, but even the infidels; and they gave proof of their good will in the hospitality which they showed towards our fathers, in imitation of their own fathers and ministers.

This was indeed a valuable reenforcement; for, combined with that of the year before, they made a sufficient force to begin the extension of the Society throughout the islands which were assigned to it as a province, and to care for the humble souls who begged for bread and had no one to give it to them. Father Ramon de Prado, who had succeeded to the office of vice-provincial, thus obtained people to employ in this work, conformably to his great zeal for the salvation of souls. How he did this we shall see later, each subject in its proper place. First, I will say that the facility with which many ministers of the Lord in the four religious orders learned the languages used in their respective missions, even so as to preach and hear confessions in them, seems a gift from heaven. The most tardy student of them, if he apply himself moderately, spends no more than six months; and one of Ours, Father Cosme de Flores, learned and mastered this language, so that he could preach and hear confessions, in seventy-four days--to the astonishment of our people, as well as of the Indians themselves. The latter, seeing this facility, say that God, without doubt, bestows it upon us, recognizing their needs. In truth these languages are not very difficult, either to learn or to pronounce--and more especially now, since there is a grammar, a vocabulary, and many writings therein. The most difficult is the language of Manila (which they call Tagal)--which, I have already said, Father Martin Henriquez learned in three months; and in three more, he used it fluently. This was the first of the native languages that I learned, to which and to the others I shall profitably devote another chapter. [68]

Of the Languages of the Filipinas. Chapter XV.

There is no single or general language of the Filipinas extending throughout the islands; but all of them, though there are many and different tongues, are so much alike that they may be learned and spoken in a short time. Consequently if one is learned, all are almost known. They are to each other like the Tuscan, Lombard, and Sicilian dialects of Italia, or the Castilian, Portuguese, and Galician in Espana. Only the language of the Negrillos is very different from the rest, as, in Espana, is the Vizcayan [_i.e._, Basque]. There is not a different language for each of the islands, because some of them--as, for example, Manila, and even Panai, which is more than four hundred leguas smaller--contain several languages; and there are languages each of which prevails in several islands. In the island of Manila alone, there are six different tongues; in Panai, two; in some others, but one. The languages most used, and most widely spread, are the Tagal and the Bisayan; and in some regions of the Pintados another tongue is also prevalent, called Harayan. The Tagal embraces the greater part of the coast and interior of the islands of Manila, Mindoro, Luban, and some others. Bisaya is in use through all the islands of the Pintados, although in some of the villages therein the Harayan is spoken. Of all these languages, it was the Tagal which most pleased me and which I most admired. As I told the first bishop, and, afterwards, other persons of dignity in the islands and in Europe, I found in this language four qualities of the four greatest languages of the world, Hebrew, Greek, Latin, and Spanish: it has the abstruseness and obscurity of the Hebrew; the articles and distinctions in proper as well as in common nouns, of the Greek; the fulness and elegance of the Latin; and the refinement, polish, and courtesy of the Spanish. Examples of all these characteristics may be seen in the "Ave Maria" done into Tagal; and, as that is a short prayer, and more easily understood than the others, I will place it here with its explanation in our vernacular, and with word-for-word equivalents. In this way may be seen the idioms and characteristic expressions of this language which will please some readers, and furnish information, both useful and curious.

_The "Ave-Maria" in the Tagal language_

Aba Guinoo Maria matoa ca na.
Hail Lady Mary, joyful thou now,

Napono ca nan gracia,
full thou of grace;

An Panguinoon Dios na saio.
the Lord God is with thee

Bucor can pinagpala sa babain lahat.
especially, thou blessed among women all.

Pinagpala naman ang iong anac si Jesus.
Blessed also be thy son Jesus.

Santa Maria ina nang Dios
Holy Mary, mother of God,

Ipana languin mo cami macasalanan
Let us be interceded for by thee, us sinners

ngayon at cum mamatai cami. Amen, Jesus.
now and when shall die we.

The first word of this prayer _Aba_, is obscure, but apparently has the force of "salute," like the Latin _Ave. Bucor_ expresses diversity, distinction, and singularity. The article is _Si_ (Jesus), as _Ton_ in Greek. The richness of the language lies in its many synonyms and phrases; consequently this prayer, which, as it stands, is very elegant, could be formed with equal elegance in various other ways, without losing its original sense and meaning. The polish and courtesy consist in not saying, as in Latin, _Ave Maria_ (which would seem in this language abrupt and barbaric), without adding that polite word, _Guinoo_.

There is none or very little of this courtesy in the other two languages of the Bissayas, which are more rude and unpolished. I thought it good to present the same prayer in these languages, not only as a curiosity, but to give an idea of their similarity and differences--giving notice, however, that it is not my intention to offer an interpretation (which is unnecessary, since we all know the "Ave Maria"), but, as I said, to show the idioms of these languages. These idioms, moreover, ought not to displease or appear ignoble, for every tongue has its own beauty and elegance for those who are born in it, which the eyes of foreigners cannot discern. This point has been discussed by Jesus Sidrac in the prologue to his _Ecclesiasticus_, a holy and Catholic work; and it was proved at length, and with great erudition, by the most glorious doctor St. Jerome, in the hundred and first Epistle to Pamaquio.

_The "Ave Maria" in the Harayan tongue_

Maliag cao Maria nabota cao can gracia
Rejoice thou Mary, full thou of grace.

An atun guinoon Dios dian canimo.
He our Lord God is with thee,

Capin icao sa manga babai nga tanan,
fortunate thou among women all;

ig capin naman ang imon bata nga si Jesus
_and fortunate also he thy son Jesus_.

Santa Maria inang can Dios
[Holy Mary], mother of God,

igampo mo cami nga macasasala
let us be favored by thee, us the sinners,

caraon, ig cum mamatai cami.
now and when shall die we.

Amen, Jesus.

_The "Ave Maria" in the Bissayan tongue_

Maghimaya ca Maria napono ca sa gracia
Rejoice, thou Mary, full thou of grace;

An guinoon Dios anaa canimo.
the Lord God is with thee.

Guirayeg ca uyamot sa babaihun tanan
Exalted thou much among women all,

ug guirayeg man an imon anac Jesus.
and exalted also he thy son Jesus.

Santa Maria inahan sa Dios,
Holy Mary, mother of God,

iguiampo mo cami macasasala onia
let us be interceded for by thee, us sinners, now

ug sa amun camatai. Amen, Jesus.
and in our death.

It has been my object in giving this slight illustration of the difference between these three languages--aside from its singularity and novelty, which may furnish some pleasure--to make evident the ease and clearness of the languages and their words and pronunciations, which render them very easy, or at least not difficult to learn. Some of their idioms and transpositions, which are different from our own, must be accepted as they stand, as Father Joseph de Acosta says very well when writing on this matter, (_De procur. sal_. lib. 4, cap. 9.); but if they are once acquired, and one is accustomed to the sound of them, they do not render the language difficult, but rather make it easy and graceful. But since I have mentioned the courtesy and politeness of the Tagalos, and of their tongue, it will be well, before proceeding further, to speak more at length concerning it, for it is so noble and pleasing a moral virtue.

Of the civilities, terms of courtesy, and good breeding among the Filipinos. Chapter XVI.

The Filipinos are not so ceremonious in their actions as are the Chinese and Japonese; yet they have their politeness and good breeding, especially the Tagalos, who are very civil and courteous in word and action. Upon meeting one another, they practice our custom of uncovering the head--not that they used hats, caps, or bonnets; but they wore a piece of cloth like a towel, some three or four palmos long, which they wound around the head in becoming fashion, like the ancient crowns or diadems. This they removed, as they now do the hat [_sombrero_]--which they have adopted, in imitation of us, abandoning the _potong_, as they called the towel or diadem which they formerly wore. As among them it is not courtesy to remain standing before a person whom they respect, they seat themselves upon the ground, or rather on their heel-bones. Seated in this way, with head uncovered and the potong thrown like a towel over the left shoulder, they talk with their superiors. The mode of salutation upon entering or meeting anyone is as follows: They draw the body together and make a low reverence, raising one or both hands to the face, and placing them upon the cheeks; they next sit down waiting for the question that may be put to them, for it is considered bad manners to speak before one is spoken to. Their greatest courtesy is in their form of address; for they never speak to one as "thou," or in the second person, whether singular or plural, but always use the third person, saying for example--"Does the lord, or the chief, wish for this or that?" There are many examples of this to be found in Holy Scripture or sacred language, and particularly in the Psalms. In the relations of man with woman, woman with man, or woman with woman, they are very careful--even when they are quite equals, and, too, among the middle class--to use, after every important word, nothing but "my Lord," or "my Lady;" as, "My Lord, as I was coming up the river, I saw, my Lord," etc. This term and pronoun are used as agreeable and even affectionate, even in the languages of much greater importance, as Hebrew, Greek, and Latin, which are the three most venerable tongues. In polite and affectionate intercourse they are very extravagant, addressing letters to each other in terms of elaborate and delicate expressions of affection, and neat turns of thought. As a result of this, they are much given to musical practice; and although the guitar that they use, called _cutyapi_, is not very ingenious or rich in tone, it is by no means disagreeable, and to them is most pleasing. They play it with such vivacity and skill that they seem to make human voices issue from its four metallic cords. We also have it on good authority that by merely playing these instruments they can, without opening their lips, communicate with one another, and make themselves perfectly understood--a thing unknown of any other nation. The Bissayans are more rustic and less civil in manners, just as their language is harsher and less polished. They have not so many terms of courtesy, as formerly they had no letters until, a very few years ago, they borrowed theirs from the Tagalos. As we have already treated of their languages, it would be advisable to make some mention of their letters.

Of the Letters of the Filipinos. Chapter XVII.

All these islanders are much given to reading and writing, and there is hardly a man, and much less a woman, who does not read and write in the letters used in the island of Manila--which are entirely different from those of China, Japon, and India. This will be seen from its alphabet, which is as follows:

The three vowels serve as five, and are:

A I O
a e i o u

The consonants are only twelve, and in writing are used with the vowels in the following form.

The letter alone with no point above or below it, is pronounced with the vowel-sound A:

BA KA DA GA HA LA MA NA PA SA TA YA
Ba ca da ga ha la ma na pa sa ta ya

By placing the point above, each is pronounced with the vowel-sound E or I:

BI KI DI GI HI LI MI NI PI SI TI YI
Bi qui di gui hi li mi ni pi si ti yi
Be que de gue he le me ne pe se te ye

By placing the point below, they are pronounced with the vowel-sound O or U:

BO KO DO GO HO LO MO NO PO SO TO YO
Bo co do go ho lo mo no po so to yo
Bu cu du gu hu lu mu nu pu su tu yu

Consequently, to pronounce _cama_, two letters without points are sufficient: KAMA _ca ma_.

If a point is placed above the KA we have KIMA or _que-ma._

If a point is placed below each character KOMO the word is _co-mo_.

Final consonants are suppressed in all forms of expression: accordingly _cantar_ is written KATA _ca ta_; _barba_, BABA _ba ba_.

By means of these characters they easily make themselves understood and convey their ideas marvelously, he who reads supplying, with much skill and facility, the consonants which are lacking. From us they have adopted the habit of writing from left to right. Formerly they wrote from the top to the bottom, placing the first line on the left (if I remember aright), and continuing the rest at the right, contrary to the custom of the Chinese and Japanese--who, although they write from top to bottom, begin from the right and continue the page to the left.

They used to write on reeds and palm-leaves, using as a pen an iron point; now they write their own letters, as well as ours, with a sharpened quill, and, as we do, on paper. They have learned our language and its pronunciation, and write it even better than we do, for they are so clever that they learn anything with the greatest ease. I have had letters written by themselves in very handsome and fluent style. In Tigbauan I had in my school a very young boy, who, using as a model letters written to me in a very good handwriting, learned in three months to write even better than I; and he copied for me important documents faithfully, exactly, and without errors. Let this, however, suffice for the matter of languages and letters, and let us return to our employment for souls.

Occurrences in Manila in the year fifteen hundred and ninety-six and fifteen hundred and ninety-seven. Chapter XVIII.

In the college we had begun, as I have said, to study the Latin grammar and moral theology. Each of these branches was begun in the usual way, with public academic exercises and learned discourses. [69] As it was the first event of that kind to take place in the islands, the exercises were received with great favor, and were attended and enjoyed by all the dignitaries, and prelates, and by a great concourse of other people. Divine worship, moreover, was notably increased upon the completion of the church--which, in its construction and unusual design, proved to be very beautiful. It was constructed on the model of the church of Jesus in our house of the professed at Rome, although considerably inferior to that. This church was dedicated to the glorious St. Anne, the ceremony taking place on her feast-day in the year fifteen hundred and ninety-six, when an image of her was piously set up, and the most holy sacrament brought from the old church with great solemnity and devotion. The chapel of our Lady was placed, as in the church at Rome, on the gospel side; and in it her image was set up with an elegant reredos, in the devout presence of many Spaniards and Indians. In the other chapel, on the epistle side which is on the side next the house, and joined to the sacristy, were placed the holy relics, which at the instance of the Catholic king our lord, and the urgent request of Father Alonso Sanchez, were donated by the Apostolic See and had arrived in the previous year. The tabernacle in which these relics now repose had already been constructed and finished; it embraces the whole width of the chapel. It is of an incorruptible wood which they call in those parts molave. [70] It is adorned by eight columns, four on a side, grouped in a square, with base and pedestals which sustain, higher up, its architrave, frieze, and cornice, with finials and handsome architectural designs. Between the columns there are five distinctly-marked compartments, two small ones on each side and a large one in the center--all of them of like design and exquisite proportion, with finely carved doors and inlaid work, with cavities in which the holy relics are preserved with great propriety and honor. The color of the whole work externally is black--partly natural, on account of the quantities of ebony that it contains, which is very abundant in those regions, and partly derived from the varnish which is used to imitate that wood. The mouldings, outlines, pinas, [71] and floriations are gilded, and there are other ornaments of gold and ivory. The altar is below, with its two steps at the height of the pedestals which support the columns. In the spaces between the columns, on both sides of the altar, were placed two images or statues of the glorious apostles, St. Peter and St. Paul; these are fastened in place by strong and curious locks and are covered with two pairs of curtains--one pair of gauze striped with silk and gold, the other of finest damask with embroidery and gold lace. Whenever these holy relics are exposed at their respective feast-days, the ceremony is conducted with great solemnity; and numbers of white candles are placed not only on the altar and steps, but all over the tabernacle from top to bottom, giving it dignity and distinction. On the twelfth of January of the year one thousand five hundred and ninety-seven, the holy relics were deposited there, with such rejoicings and festive show as had never been known before in the islands. In all this was seen how it was God who solicited hearts, and moved them to honor the glorious soldiers whom he had brought again for the defense and protection of the earth. They were borne in procession through the principal streets of the city, which, although handsome in themselves, were decorated so elegantly that their very elegance expressed the devotion of the people. They had erected at intervals arches (a dozen in all)--the greater number lofty, and with sculptured images; the others of silk and thin stuffs, so ingeniously knotted together and adorned with various compositions and characters that they presented a very pleasing sight. They constructed with great skill several fountains, some of which gave forth water and others wine; two, in particular, issuing from a window, gave forth milk and Castilian wine, which were highly prized at that time in the islands. The relics were borne on six platforms, no less splendid than costly, since they carried nearly all the gold, precious stones, and jewelry of the city, which had been offered with much readiness and good will. Our Lord rewarded them for this, for there was not one accident, or a single piece lacking, of which there had previously been some fear, on account of the great gathering of all classes of people. As for the decoration of the church, the edifice itself, recently completed, was so beautiful and pleasing that it sufficed for adornment, although not so elaborate as the tabernacle. Its beauty was increased by elegant hangings of tapestry, and by many inscriptions--written by Ours in Hebrew, Greek, Latin, Castilian, and Tagalo--extending in three rows along the great nave, besides others, corresponding to these, in various places. As I have said, the holy relics were borne on six platforms, resting on the shoulders of men, most of whom were religious, and in fourteen reliquaries, which were carried by as many religious; and dignitaries of the cathedral, clothed in their official robes, accompanied these. Add to this the salutes from the forts, and the standards of the confraternities carried in the van, and the effect was highly imposing. The festivities lasted nine days, each order celebrating its special feast, preaching and saying mass with the greatest possible solemnity. The Augustinian fathers began the festivities, considering the occasion especially theirs on account of their long residence there. They assisted us by their good will and deeds, thereby showing themselves no less devoted to the holy relics than friendly to the Society. They conducted many kinds of music and dances, and besides these were many furnished by our Indians, and the Chinese and Japanese; all this variety produced most pleasing effects and greatly adorned and enlivened the festival. In this fashion the other religious orders celebrated their own days until the eighth, in succession, with great devotion, joy and edification on the part of the people. On the afternoon of the last day, as a conclusion to the fiesta, valuable prizes were distributed on the occasion of a literary contest, the announcement of which had been published some days before with much show and solemnity. In this contest many excellent and ingenious compositions of various kinds were delivered, to which prizes were awarded, after two exceedingly pleasing, dignified and impressive declamations had been recited in praise of the holy relics. Divine worship was also improved in the new church by the addition of some silver lamps, candlesticks, chalices, patines, wine-cruets, monstrances, and thuribles; many altar hangings and chasubles, made not only from the silk and embroideries of that country, but from damask, velvet, and brocade brought from Espana and Italia, with printed borders; hangings heavily embroidered with seed pearls and thin silver plates; and various draperies, some of velvet and damask, others of colored taffeta. Besides all these things, there was the chapel of the singers, who with voices and music of flutes and clarions, serve in the masses, vespers, and _Salves_, at least on the principal feast-days.

There was also begun at this time, through the devotion of Canon Diego de Leon (who was then attending the lectures in our schools), the practice of assembling in our church many men of all ranks to take the discipline, [72] three days in the week, especially during Lent--a practice which lasts to this very day. This same canon stimulated their piety on these occasions by a half hour's reading from some devout book. At the conclusion of the reading, the penance began, during which they repeated devoutly the _Miserere_. This holy exercise was a source of great edification to the Indians; and, in imitation of it, a great number of them took the discipline on those nights, in turn with the Spaniards.

Further proceedings at this time in Manila by the Indians and Spaniards. Chapter XIX.

At this time the Indians were very numerous, both within the city of Manila (where there are more than six thousand, scattered through the houses of the Spanish inhabitants) and in all the outlying districts. These people repair to our church for confession not only in Lent but on all other days of the year; consequently, there were not fathers enough acquainted with their language to care for them spiritually from morning to evening. I know of some who had waited for more than ten or even twelve days, without being able, for the press of people, to reach the feet of the confessor. Others remained a whole day in the church, waiting for their turn. This gives evidence of the ardor and perseverance with which they attended to the welfare of their souls. On Sundays and the afternoons of feast-days, when the sermons were preached in their own language, the church was crowded--above, below, in the choir and galleries, all which, although very spacious, were filled; and, besides, there were many of those people outside the doors (which are five in number).

In two ways they were equally enthusiastic in celebrating the deposit of the holy relics: first, in the great devotion that they displayed during the whole eight days while the festival lasted and the relics were exposed--men, women, and children attending it in such numbers, both morning and afternoon, that they could not enter the church. The Spaniards, astonished at this, said that those holy relics must have come to Manila for the Indians, judging from the way in which the latter attended and venerated them. To show appreciation of their great devotion, and to inspire them with more, a short discourse, in their own language, was delivered to them every afternoon, preceding the _Salve_ sung by the choir, and accompanied by the music of the wind-instruments. The second thing they did in the service of the holy relics was to institute a confraternity or congregation dedicated to those relics with the title and vocation of "all saints." Their object was, each beginning with himself and his own spiritual profit, to strive with all their might for the welfare of their neighbors, by performing works of mercy, in both temporal and spiritual affairs, as their opportunities permit--in which effort they exert themselves, by the grace of our Lord, with the advantages which we shall see later.

One of the best results is the modesty and virtue of the women, which we esteem in those regions, because it is but little practiced or valued among their heathen peoples. In many--I even believe, in all--of those islands there existed a doctrine, sowed by the devil, that a woman, whether married or single, could not be saved, who did not have some lover. They said that this man, in the other world, hastened to offer the woman his hand at the passage of a very perilous stream which had no other bridge than a very narrow beam, which must be traversed to reach the repose that they call _Calualhatian._ [73]