Chapter VIII: Of my stay in the kingdom of Macasar (8)

[68] Giulio Aleni, S.J., was born at Brescia in 1582 and entered the Society in 1600, being sent almost immediately after professing the humanities to China. He landed at Macao in 1610 and entered China in 1613, where he labored until 1649, the year of his death. As the text shows, he must have made a journey to the Philippines. He left many writings, a number in the Chinese tongue. See Sommervogel's Bibliothèque.

[69] Of Albay, which some called Ibalón, from a village and port of that name.--Rev. Tirso López, O.S.A.

[70] Juan del Campo, S.J., was born in March, 1620, in Villanueva de la Vera, near Jarandilla, his father being Juan del Campo, a familiar of the Holy Office. Having studied in the Jesuit college at Oropesa, he entered the Society (1636) contrary to the wish of his parents. He went to Mexico in 1642, and thence to Manila (1643). His superiors sent him to Mindanao among the Subanos, where he labored zealously. He suffered martyrdom in that island January 7, 1650, during the insurrections. See Murillo Velarde, fol. 178-179 verso.

[71] Vicente Damian, S.J., was born in the city of Mecina, October 13, 1613, and after studying in a Jesuit college, entered the Society, March 20, 1630. After many vain efforts, he finally obtained permission to go to the Philippines, where he arrived in 1643. After completing his theological studies in Manila, he was sent to the Ibabao missions, where his preaching and works caused visible effects. After the death of Miguel Ponce, he was appointed rector in his place. He met death October 11, 1649 at the hands of the insurgents. See Murillo Velarde, fol. 176-178.

[72] The Recollect Fray Miguel de Santo Tomás, minister at Butuan; it was he who cared for the survivors of the insurgents' attack on Linao (VOL. XXXVI, p. 136).

[73] This name is quite erroneous. The person here referred to was Tuto, a member of the curious class among the Subanons of Mindanao who are called labias (see description post, in VOL. XL.) For Manila read Malandi (or Malandeg), the name of an ancient village on the coast near Zamboanga which disappeared after the abandonment of the fortress there. Tuto was baptized by Combés under the name of Martin, and often aided that missionary when he visited Tuto's village of Malandi. (See Combés's Hist. Mindanao, col. 63, 64, 514, 756, 786.)

[74] Francisco Lado, a native of Sardinia, was born on June 2, 1617, and at the age of sixteen entered the Jesuit order. He died at San Pedro Macati, on May 19, 1677. (Retana and Pastells's edition of Combés, col. 713.)

[75] A Sanskrit word, meaning "a learned man"--apparently borrowed by the Malays and used to designate their Mahometan teachers.

[76] Spanish, à las quarenta horas; a phrase usually referring to the devotion of forty hours in connection with the exposition of the Blessed Sacrament (usually occurring in times of public danger or distress). As nothing is said in the text of such exposition, the apparent meaning is that Tenorio finished his enterprise within forty hours after leaving Samboangan--a rendering for which the Spanish form is an unusual one, but not more so than many other expressions in Concepción's pages.

[77] This name is said (Retana and Pastells's Combés, col. 739) to mean "lady who will be queen"--uley being a variant of uraya, the future of raia or raja ("king" or "queen"). Urancaya (ut supra, col. 787) is from orang ("man") and kaya ("rich").

[78] Concepción states (Hist. de Philipinas, vii, p. 9) that an insufficient amount of timber was furnished for a ship then on the stocks, and Cortaberria urged on the overseers of the woodcutting, and they in turn their gangs of men, but with so much harshness that the latter mutinied.

[79] Pedro Camacho came from the Dominican convent at Sevilla, in the mission of 1648. He ministered to the Indians in and near Manila, and was director of the school of San Juan de Letran; he finally returned to Spain in 1659. (Reseña biográfica, p. 466.)

[80] For description of tree-dwellings--made, however, by the natives of Mindanao--see VOL. XXI, pp. 239-241.

[81] This was Nicolas de Campo.

[82] Spanish, morenos criollos. "There are creoles, or morenos, who are black negroes, natives of the country; there are many Cafres, and other negroes from Angola, Congo, and Africa" (Murillo Velarde, Hist. de Philipinas, fol. 5).

[83] In Bolinao was a chief named Sumulay, a relative of Malóng, who tried to further the latter's ambitious schemes; Sumulay was opposed by the missionary there, a discalced Augustinian named Juan Blancas. On January 5 Ugalde arrived at Bolinao, and conferred with Blancas. As the chief strength of the insurgents lay in their poisoned arrows, which caused mortal wounds, the friar induced a friendly chief to supply the Spanish troops with an antidote for this poison. Ugalde also procured there supplies of various kinds--among them, small boats which could enter the creeks, and hides of cattle with which to form shelters against the enemy's arrows. (Concepción, Hist. de Philipinas, vii, pp. 16, 26, 27.)

[84] Juan Camacho made his profession in the Dominican convent of Almagro, April 19, 1638, and came to the Philippines in 1648. Most of his remaining years were spent in the Pangasinán missions; but in 1668 he became prior of the Manila convent, and a year later provincial. In his old age, he was summoned to Mexico by the Inquisition on a scandalous charge; his innocence being declared after four years, he returned to the islands, and died at Manila in 1700. (Reseña biográfica, i, p. 471.)

[85] Probably alluding to Santa Cruz's Hist. Sant. Rosario; he mentions the insurgent leader Malóng as dying "a very good Christian" (p. 340), and the insurgents as deluded and misled. His account of the rebellion is much shorter than Diaz's. It will be remembered that the Dominicans had spiritual charge of Pangasinán.

[86] Bernardino Márquez, a native of Galicia, made his profession in the convent of Toro, and came to the islands in 1645. He spent the rest of his life mainly in the Ilocan missions, and died in 1680. (Pérez's Catálogo, p. 120.)

[87] A misprint for balarao (or bararao), another name for the kris--see VOL. XVI, p. 81, and VOL. XXVIII, p. 55.

[88] Thus in the text, in most places; but in Pérez's Catálogo the name is written "de la Isla."

[89] Juan Polanco was a native of the hill-country of Burgos, and professed in the Dominican convent at Valladolid in 1639. He came to the islands in 1658, and, after learning the Chinese language, went to China; he spent two years there, suffering persecutions and torture. He was then appointed procurator-general of his order at Madrid and Rome, in which service he sent to the Philippines the mission of 1666. He died at Sevilla, on December 2, 1671.

[90] Thus in text; apparently a misprint for Polanco.

[91] This name is not found in the gazetteers of the present time; but it must have been in the mountains east of Vigán, from which Narvacán is thirteen miles southeast.

[92] Concepción makes this number eight hundred (vii, p. 31), as does Murillo Velarde (fol. 256). Both they and Diaz give the numbers in words, not figures.

[93] Talabón: a name given to a sort of litter (also known as petaca--which also means "a covered box or basket"--and lorimón), which is usually conveyed by four men in their hands or on their shoulders, after the fashion of a silla gestatoria (a portable chair used by the pope on great occasions), but closed.--Rev. Tirso López, O.S.A.

[94] See preceding note on talabón (p. 199).

[95] This statement does not agree with that in the next paragraph which states that this chief was hanged at Vigán.

[96] Elsewhere printed Bisaya. The Tagal word buaya means "crocodile," which gives some basis for the conjecture that Boaya was the chief's name, as persons are often named for animals, among barbarous peoples.

[97] Verse 121: "I have done judgment and justice; give me not up to them that slander me."

[98] Spanish, como cuñas del mismo palo; alluding to the proverb, No hay peor cuña que la del mismo palo, equivalent to "there is no worse enemy than an alienated friend."

[99] Alluding to the threatened invasion of the Philippines by Kue-sing, the Chinese adventurer, and the consequent disturbances among the Chinese in the islands, with the ravages made by the Moro pirates--all in 1662. See accounts in VOL. XXXVI.

[100] These houses were founded in the following order: Ogtóng (Otón), 1572; Tigbauan, 1575; Dumangas, 1578; Antique, 1581; Jaro, 1587; Guimbal, 1590; Passi (Pasig), 1593; Laglag, 1608. (In regard to Laglag, cf. our VOL. XXIII, p. 293.) For these dates, see Coco's chronological table at end of Medina's Historia, pp. 481-488.

[101] These houses were thus founded: Panay and Dumárao, 1581; Dumalag (or Ayombón), 1506; Batán, 1601; Mambúsao, 1606; Cápiz, 1707. Aclán was founded by the Augustinians, in 1581; and Ibahay, in 1611. See table mentioned in note 100, above.

[102] Laglag is now named Dueñas. This wretched custom of changing the old names, substituting for them new ones which have no connection with the place to which they are applied nor with Filipinas, has unfortunately become general in those islands; and for the sake of pleasing or flattering some captain-general, alcalde, or cura, history is grievously obscured.--Rev. Tirso López, O.S.A.

[103] Pérez says (Catálogo, p. 199) that Mesa was a native of Mexico, but made his profession (1644) in the convent of San Pablo at Manila. In 1656 he became minister at Dumalag, and in 1659 at Laglag.

[104] This mingling of religion and idolatry was frequent among the newly-converted Indians, who by not living conformably to the just severity of the gospel precepts, apostatized from the faith; and even today cases of similar amalgamation occur. The Indians of Filipinas did not offer sacrifices to the demon because they believed that he was some divinity, for they had knowledge of his being an evil spirit: but through fear, so that by keeping him satisfied he should do them no harm, or else that he might aid them to carry out some depraved purpose.--Rev. Tirso López, O.S.A.

[105] Thus in the text, but evidently an error; it should doubtless be regarded as an error for Malonor.

[106] A similar death was the fate of that most pious father Fray Isidro Badrena--on April 9 in the year 1874, in the hills near the town of Tubungan--when he was exhorting some apostate Indians to desist from offering an idolatrous sacrifice.--Rev. Tirso López, O.S.A.

Tubungan is seventeen miles west-northwest of Iloilo.

[107] The modern form of this name is Jalaur; this fine river, with its numerous affluents, waters the northeastern part of the province of Iloilo, Panay. The "river of Laglag" is evidently the Ulián, which flows into the Jalaur near Laglag (the modern Dueñas). Apparently the culprits, both living and dead, were fastened to stakes in the river, to be eaten by crocodiles.

[108] Delgado relates this incident (Hist. de Filipinas, p. 280) as a specimen of the credulity of the natives, and adds this other instance: "While I was in the village of Lipa, the discovery was made in the village of Tanauan of a mine which was said to be of silver. Officials and workmen were sent to examine it, and test the ore, by the governor Don Fausto Cruzat y Góngora; they did so diligently, but the mine said only, Argentum et aurum non est mihi [i.e., "Silver and gold have I none"]. At that time the devil caused some arrant knave to spread the lying tale that the miners declared that the mine would not yield silver until this were done: all the Visayans of Comintan must be seized and their eyes gouged out, and these must be mixed with other ingredients, and the ore-vein of the mine rubbed with that compound. This was so thoroughly believed that every one was anxious and tearful, and the old women hid themselves in the grain-fields; and it took a long time to quiet them, with much labor of the [religious] ministers (whom they did not believe, because these were Castilians), until in the course of time they were undeceived."

[109] Apparently a misprint, as Diaz usually makes it Pignauen, but both forms seem improbable, as compared with Paynauén--cf. that name in next section of this document, and in Concepción (viii, p. 14)--and suggest carelessness in transcription from the MS. of Diaz. It is written Paynaven in various documents cited in Reseña biográfica, i, p. 490, et seq. Neither name appears in modern gazetteers.

[110] He was killed in the expedition against the Igorrotes, about 1666; Diaz says (p. 654) that Ugalde went with four thousand pesos to pay the troops, without sufficient escort, and was waylaid and slain by Zambals. Paynauén was founded at that time.

[111] Domingo Pérez was born in 1636 near Santillana, and professed in the Dominican convent at Trianos, at the age of twenty-three. He came to the islands in 1666, and in the following year was sent to the Bataan missions, and soon afterward to those among the Zambal tribes; the rest of his life, save during 1677-79, was spent among the Zambals. He wrote an "account of the customs and superstitions of the Zambals." (Reseña biográfica, ii, pp. 34-43.)

[112] "N" in Spanish stands for some proper name unknown, or not intended to be expressed, like the English "Mr. Blank," or "So-and-So."

[113] The missions to the Zambals were previously in the hands the Augustinian Recollects. A royal decree dated June 18, 1677 commanded the archbishop of Manila to place the missions of Mindoro in charge of one of the religious orders. Concepción states (Hist. de Philipinas, viii, pp. 4-16) that Pardo thereupon compelled the Recollects to give up the Zambal missions to the Dominicans, receiving in exchange therefor those of Mindoro that the natives in the latter desired to have Jesuits sent to them, and that the Zambals preferred the Dominicans, but that the opposition of both was overcome by the persuasions of government officials; and that the Dominicans, in their zeal for condensing the scattered Zambal population, made several blunders by removing certain villages to very unsuitable and disadvantageous locations.

The compiler of Reseña biográfica asserts that Concepción's statements are incorrect. He claims that the Zambal in 1676 asked for religious instruction, stipulating that Dominican missionaries be sent them, which was done; that soon the Recollects began to complain of this, as an intrusion on their field of labor, and the Dominicans therefore withdrew their laborers; that this field was afterward given to the Dominicans by Archbishop Pardo (1679), on account of its being neglected by the Recollects; that the attempt to carry on the Zambal missions cost the Dominicans great loss of money and men, without producing satisfactory results, and therefore they offered several times to give up this charge; and that finally (1712) they did actually renounce and surrender the Zambal missions. In proof of these statements he cites not only Salazar's Historia, but various documents and records from the Dominican archives at Manila. (See Reseña biográfica, i, pp. 486-504; this resumé is accompanied by an interesting report of the work accomplished by the Dominicans in those missions during the years 1680-90, made by Fray Gregorio Jiraldez, June 2, 1690.)

[114] William Dampier, one of the most noted of English navigators and freebooters, was born of an old Somersetshire family in 1652. He received an education that would fit him for some trade, but, his parents dying while he was young, he was allowed to follow his roving bent; he was bound to the master of a ship in 1669, and made voyages to France and Newfoundland. In 1670 he sailed as a common sailor to Java, returning to England in 1672. The next year he served against the Dutch, and in 1674 went to Jamaica, where he lived for more than a year as a planter. In August of the following year (1675), he became a logwood-cutter at Campeachy, where he first met with the freebooters. The year 1678 found him in England, but in 1679 he was once more in Jamaica; and shortly after began his life as a privateer, part of his adventures being given in detail in the present text. After his return to England in 1691, not much is known of him until 1697, when he published his travels. Two years later he was deputed by the government to conduct a voyage of discovery to the South Seas, during which voyage he explored the west and northwest coasts of Australia, New Guinea, and New Britain, and named the Dampier Archipelago and Strait. He made two other circumnavigations (1703-07, and 1708-11), the last as pilot of the privateer "Duke." His death occurred in London in 1715. Dampier also left various other writings. The seventh edition of his voyages, published in 1729, is a composite work, and contains much that is not Dampier's own. Consequently, that edition is not used in the present instance, as we prefer to present Dampier's own work. See Knox's New Col. of Voyages (London, 1767), iii, pp. 28-121; and New International Encyclopædia.

[115] The title-page of this book reads as follows: "A new Voyage round the World. Describing particularly, The Isthmus of America, several Coasts and Islands in the West Indies, the Isles of Cape Verd, the Passage by Terra del Fuego, the South Sea Coasts of Chili, Peru, and Mexico; the Isle of Guam one of the Ladrones, Mindanao, and other Philippine and East India Islands near Cambodia, China, Formosa, Luconia, Celebes, &c., New Holland, Sumatra, Nicobar, Isles; the Cape of Good Hope, and Santa Helena. Their Soil, Rivers, Harbours, Plants, Fruits, Animals, and Inhabitants. Their Customs, Religion, Government, Trade, &c. Vol. I. By Captain William Dampier. Illustrated with Particular Maps and Draughts. The fifth edition corrected. London: Printed for James Knapton, at the Crown in St. Paul's Church-yard. 1703."

[116] Of the Jew-fish, Dampier says (i, p. 249): "The Jew-fish is a very good Fish, and I judge so called by the English, because it hath Scales and Fins, therefore a clean Fish, according to the Levitical Law, and the Jews at Jamaica buy them, and eat them very freely. It is a very large Fish, shaped much like a Cod, but a great deal bigger; one will weigh 3, or 4, or 5 hundred weight. It hath a large Head, with great Fins and Scales, as big as an Half-Crown, answerable to the bigness of his Body. It is very sweet Meat, and commonly fat. This Fish lives among Rocks; there are plenty of them in the West-Indies, about Jamaica, and the Coast of Caraccos; but chiefly in these Seas, especially more Westward."

[117] In the preface to his first volume, Dampier says that he had intended to add an appendix, in which various matters were to have been discussed, but he omits it because it would swell his volume too greatly.

[118] The latitude of the island of Guam is 13° 27' North and its longitude 145° East.

[119] Robert Knox (1640-1720) was the first English writer on Ceylon, where he was a prisoner among the natives for almost twenty years. After his escape from captivity he reached a Dutch colony on the coast, and returned to England in 1680. He made later voyages to India and the South Seas. His relation is entitled An Historical Relation of the Island of Ceylon in the East Indies; Together with an Account of the Detaining in Captivity the Author and Diverse Other Englishmen Now Living There, and of the Author's Miraculous Escape (London, 1681). It has been translated into French, Dutch, and German. (New International Encyclopædia.)

[120] At first sight, this might be considered the source of the English word "outriggers;" but according to Murray (who cites this statement of Dampier's) the Dutch word uitlegger was not used in this sense until a much later date, and cannot be considered as the source of the English word.

[121] The governor of the Marianas, Antonio Saravia, died on November 3, 1683, and was succeeded by Damian de Esplana. Early in 1684, he sent José de Quiroga to subdue, the northern islands of the group. Taking advantage of this division of the Spanish forces, the natives of Guam rebelled, and on July 23 attacked the Spaniards in Agaña, badly wounding Esplana, killing nearly fifty soldiers and wounding others, and killing or wounding several Jesuits. Meanwhile the natives of Seypan attacked Quiroga, but he finally defeated them and came back to Guam (November 23); but he could not punish the natives, as they fled to the mountains and the neighboring islands. In 1688 Esplana went to Manila for medical treatment, but returned about a year later; and he died at Agaña in 1694. (Murillo Velarde, Hist. de Philipinas, fol. 359 b-361.)

[122] The English factory at Fort St. George, the chief citadel of Madras. Fort St. George was established in 1639, a piece of land having been obtained from the rajah of Chandgherry; it commands the Black Town and the Roads, and may be considered the nucleus of the city. It was held by the French during the years 1744-49.

[123] This was the galleon "San Telmo;" it arrived safely at Manila.

[124] Evidently the island of Leyte which fits Dampier's description of the island of St. John (see post).

[125] Magalhães was killed, not in Luzon, but on the island of Mactan.