Translated into English using Google Translate internet facility 13 August 2019 by Dominador N.
Marcaida Jr., Camaligan, Camarines Sur, Philippines.
1
ARCHIVE OF FILIPINO BIBLIOPHILE, COLLECTION OF HISTORICAL, SCIENTIFIC, LITERARY AND
POLITICAL DOCUMENTS AND BIBLIOGRAPHIC STUDIES
By
W. E. RETANA
FIRST VOLUME
MADRID
1895
The "Filipino Bibliophile Archive" begins.
This volume consists of five hundred and four pages together. It was printed in Madrid, at the
house of the Widow of M. Minuesa de los Ríos, Miguel Servet Street, no. 1 3; and the printing
was finished on the thirtieth day of June of one thousand eight hundred and ninety-five years.
DOCUMENT COLLECTION
INDEX
Foreword .
I. True narrative in which there is an account in the state of the wars in the Philippines, and the
kingdoms of Japan, against the Olanders. And the famous deeds of Don Fernando de Silva, with
the great victory that the Spaniards had, slaughtering four hundred Olanders. Seville, Cabrera,
1626. 1
II. True narrative of the great destruction that, by permission of our Lord, has increased in the
City of Manila. Madrid, Paredes, 1649. 9
III. Entrance of the seraphic Religion of our Father San Francisco in the Philippine Islands,
Manuscript of 1649. 23
IV. Summary narrative of the events of the City of Manila, by Juan Sánchez. Manila, Peñafort,
1695. 81
V. Narrative of the entrance of the Sultan King of Jolo Mahamad Alimuddin in this City of
Manila. [By Fr. Juan de Arechederra. Manila, Imp. Of the Col. of Santo Tomás, 1750.] 105
2
VI. Brief narrative of the Missiones of the four nations called Igorrotes, Tinguianes, Apayaos and
Adanes, by Fr. Manuel Carrillo, Madrid, 1756. 147
VII. Tagalog Poetic Art, by Fray Francisco Bencuchillo. Manuscript without [previous to 1776].
185
VIII. Interesting roles for Regulars who administer the care of souls in the Philippine Islands.
Valladolid, 1838. 211
IX. Printing matters regulation. Manila, 1857. 297
X. Brief narrative about the origin, religion, beliefs and superstitions of the ancient Indians of
Bícol, by Fr. José Castaño. Written expressly for the Archive, 1895. 323
XI. Epitome of the General Bibliography of the Philippines, by W. E. Retana. First part 1895. 381
FOREWORD
Serve those who, eager to study certain Filipino issues in primitive sources, cannot verify it,
however, because they cannot move to Europe, in some of whose archives and libraries there
are those sources, which over the years have come to disappear from the country where they
originated; make available to all fortunes the faithful copy of precious papers, for their rarity or
for their unquestionable utility; take out the dust on which manuscripts of interest lie, and give
them birth for the benefit of all; launch new data into the field of controversy that may
contribute to the resolution of the pending issues even of the final ruling among historians,
geographers, linguists and, in general, among all those who cultivate everything related to the
countries of the Far East where Spain has exercised or continues to exert more or less
influence; to contribute to the fact that there are no unpublished works by contemporary
authors, who for one reason or another cannot give the printing press the fruit of their studies;
promote the love of the Filipino Bibliography, as this is the best means of patenting what
intelligence has produced there and what has been worked here as a gift for that piece of
Spain: such are the motives that have mainly driven me to found the File or Collection that
begins in this volume. It would be wrong for anyone to judge my company for only one volume;
neither two nor three will be enough, because my plan is as vast as it is complex: so that ten or
twelve have been published, it will be possible to appreciate what this collection of various
works represents, with which I wish to anticipate the tribute that, necessarily, will have to pay
bibliophiles and writers on the day the Fourth Centenary of the Discovery of the Philippines is
celebrated.
I
The present volume begins with a very rare relationship, which I have reproduced with all
fidelity, without paying attention to errata. It contains three news: the first refers to one of
many warrior episodes that have been
3
in Mindanao, where so much Spanish and Filipino blood has been spilled at all times; This is the
second of the brilliant victory won by D. Fernando de Silva, not precisely in the Magellan
archipelago, but in Macau, and certainly in relief of the garrison of that square, perhaps as a
reward for the many bad pasts that the Portuguese they had played during the period of
conquest of the Islands, and ends the paper with a brief note of the nefarious persecution of
Christians in Japan. — Record here the testimony of my gratitude to the illustrious bibliophile D.
José Sancho Rayón, who is and Other precious pieces of his magnificent library have made it
available for me to bring them back to public light.
It follows a list of the earthquakes of 1645, sadly famous in the annals of the Philippines. Almost
all chroniclers and historians say something about that dreadful series of catastrophes; but
none speaks with the extent and precision that the anonymous author of this curious paper,
which is in my opinion the most copious source that is known about the subject matter. I have
not seen it cited by any bibliographer, if I remember correctly; and I suppose that among the
people who will believe that he has faithfully reproduced it, Fr. Miguel Saderra Masó, SJ, will
appear in whose remarkable work Data for the study of Earthquakes of the Philippine
Archipelago (Manila, 1895), asks men of goodwill that they expand all those historical news that
the author knows poorly, for not finding in the books that he has arranged other more
circumstantial ones. In the belief, then, that both historians and seismologists would render a
service by reprinting this very thorough relationship, I have not hesitated to make it appear in
the Archive.
III
Then I put the transcript of a manuscript that I found in the National Library, and read with real
delight for the interest of some of your news. It lacks date; but this information is found on p.
23, where it says: "this year of 49". I think it is superfluous to indicate that this relationship
contains details that lovers of historical geography and statistics of people's souls will see with
great pleasure; as well as those that may be useful for the biographies of illustrious Franciscans.
Page 50 is of great value to the bibliographer, as it provides new references on the primitive
writers of the said religious corporation in the Philippines. And by the way I am going to copy it
here, that page 50, as it is in the manuscript that I have used; Notice the reader in the confusion
caused by the lack and misuse of spelling signs:
«Nothing can be done in the ministry if the Religious do not learn the language of the natives in
this they have always occupied the outstanding provinces with great care as unoccupied with
haciendas and negotiations the first Minister ministers left many writings in the Tagala
language and Bicol the best were those who were left the PP. Fr. Joan de Oliver, Fr. Juan de
Placencia Fr. Miguel de Talavera, Fr. Diego de la Asunción and Fr. Gerónimo Alonte make
mention of these Fathers because of being the first teachers of the Tagala language and being
their writings so common and So well widows of all religions are not printed because they are
large bodies and there is no comfort in this Reyno to print both what is printed and precisely
necessary to doctrine the natives is the following: The year of 1613 Fr. Pedro de S.
Buenabentura printed a tagalog vocabulary. The year of 1610 Fr. Gerónimo Monte printed in
the Tagala language devout prayers to commune and confess in the same Tagala language
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explained and printed the Mysteries of our Santa Fe Fr. Alonso de Santa Ana in the year of 1628
and in 1637 he translated in the same language the doctrine of Cardinal Bellarmino, Fr. Joseph
de Santa Maria, and in a different style he returned to explain and declare the main Mysteries
of our Holy Faith, Fr. Antonio de San Gregorio in the year of 1648 and in the province of
Camarines in Vicol language which is the most common and current of that Province the year of
1647 Fr. Andrés de San Agustin printed the art of that language and the translation he made in
it of the doctrine of the same cardinal Bellarmino, and in the same language and the same year
Fr. Juan del Espiritu Santo printed another treaty of communion and confession with which the
Minister ministers and these natives have enough to learn the languages Barbarians, such
important Reynos, and the others the mysteries of our Holy Faith so necessary, this is what is
printed in the Bicol language, since the writings that were left by the PP Fray Marcos de Lisboa
and Fray Diego Bermeo, first ministers of that province, were not printed and first teachers of
that language there is no mention of them. »
Those who lack the necessary preparation cannot make the copied paragraph clear. Well, the
others are like that; Judge the non-competent reader in these tricks the work of correcting the
neighbor, rather, make clear what a writer said and adulterously ignored an Indian Amanuense.
The copy that I had in sight must have been made fifty years after the original; and it appears to
me that it belonged to the famous Fr. José Torrubia, because I have found it among other
papers that undoubtedly belonged to this Franciscan religious. — And who will be the author of
the relationship? To this I will answer that I have traveled fruitlessly Chronicles and Catalogs of
the PP. Franciscans, one of whom has to be this obrita. Not being a friend of conjecture, I prefer
not to name any to point to the one who does not know me categorically as true.
IV
Juan Sánchez's Summary narrative is, above all, a Filipino print of extraordinary rarity. Already
in Appendix B of those that I put to the Statistics of Fr. M. de Zúñiga I cited a fragment; Now I
reproduce it in its entirety, not only because it is curious, but because it constitutes one more
fact among the many that exist for the study of the most discussed of the archbishops of
Manila. It is clear that I reserve my judgment: I bring the paper to light, fulfilling my mission of
unearthing printed vetusteces; not because I am satisfied with everything he says about Mr.
Pardo, so skillfully and wisely vindicated by Fr. Hilario Ocio in volume 1 of his scholar
Biographical review of the Dominicans of the Philippines, which precisely quotes the
Relationship Juan Sánchez, saying of her that although it was printed in Manila, she had no
publicity except in Mexico and in Spain. Juan Sánchez, secretary of the Audience, with which
the famous prelate had a long series of litigation, could not speak well of his illustriousness, for
the same reason that this man and the Audience had declared war, extremely passionate. I try
Pardo, being the study of their lawsuits one of the most important points in the history of the
country where they took place, I will cite below some very rare forms that are occupied by
them, since they are almost all unknown to modern Filipinos.
1. Response to a 1 Summary report, which came to light, and was published in the King of 1
New Spain, by the Ministers of his' Magestad of the Royal Audience of the City of Manila in the
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Philipine Islands, in that they try to give satisfaction of what was done by said Ministers, in the
repeated competitions, that these years have had with Don Fray Phelipe Pardo, Archbishop of
said City of Manila. Fray Alonso Sandin, of the Order of Preachers, Definitor, and Attorney
General of the Province of Santissimo Rosario in said Philipine Islands, responds to the power of
said Archbishop in the Court of his Magestad. Without cover, place or year; the copied goes to
the head.— In folio. — Sheets: 70.
Undoubtedly, impression of Madrid: year 1684? Reiterate the powers that Mr. Pardo held with
the Audience, the Cabildo, the Jesuits, etc., etc.
Some points of the 23 that embraces this Answer:
II to IV: first competition, «on the occasion of Bachelor Diego de Espinosa Marañon». (Continue
in
the Xll.)
VIII-XI: competition with the ecclesiastical Cabildo.
XIII: competition with Mr. Pizarro, elected bishop of Nueva Segovia.
XIV: competition with the Royal Audience. (It continues in the XX J
XVII: news of a new dispute between the schools of San José (of the Jesuits) and Santo Tomás
(of the Dominicans).
XVIII: embargo of some bales of the Jesuit fathers.
XIX: lawsuit with Jesuit Jerónimo Ortega,
XXII: Report of the exile of Archbishop Mr. Pardo.
2. Presentation of Fr. Sandin to S. M., without head, date or imprint. 1 sheet in fol .; the printed
part occupies the first two pages. Madrid impression; perhaps of the year of 1684: it appears in
the text: «the last year of 1687».
Regret the exponent that they have not admitted Mr. Fr. Ginés Barrientos, bishop of Troy and
assistant to Mr. Pardo, as ecclesiastical governor, during the exile of the latter, so that, as Mr.
Barrientos is an auxiliary bishop, and, in addition, the one designated by Mr. Pardo, it was
logical for him to intervene the Archbishopric. And he presents the relationship of Fr. Pedroche
(Fr. Cristóbal), Dominican; of which relationship reported in a row followed:
3. Brief, and compendious relationship of Estrañez, and Banishment of Mr. Arçobispo, Don Fr.
Phelipe Pardo, for the Grace of God, and of the Holy Apostolic See, Archbishop of Manila,
Metropolitan of these
Islands, from the Council of its Magestad Catholica, & c. which was executed Wednesday
Wednesday of Quaresma, thirty-one of Março of the year of one thousand six hundred and
eighty-three at three in the morning, by Oydor Don Christoval Grimaldo, Ordinary Mayor Luán
de Veristaín, Sergeant Major of Campo Don Alonso de Aponte, and Secretary of Camara Juán
Sánchez, & c. Escrivela, by order of said Mr. Archbishop, and his Provincial, Fray Christoval de
Pedroche, of the Order of Preachers.
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In fol .: 12 sheets. — Without cover, place or year; but printed in Madrid, in 1684 probably.
There are two editions; the second is better corrected, although the head is less spaced. —
Final text: San Gabriel Hospital (Binondo), May 2, 1683.
4. Copy of a letter, written to Father Fray Alonso Sandin, of the Order of Preachers, Definitor,
and Attorney General of the Province of Santo Rosario de Philipinas in this Court; in which it
gives notice of the state of those Islands. In folio; No cover, place or year of printing. (Madrid,
1684?) - In the end: Manila, May 26, 1685. — Next:
5. Points that we have known are written to the Council against us this year, and response to
them, that they will make the faith that God gives them place, because it is not possible to
make information, that even for very ordinary things, we do not have Escrivanos, nor witnesses
that dare to help us, not even for dreams.
This piece and the previous one, add 14 sheets numbered correlatively. The points are 16: the
charges of the Jesuits against the Dominicans are refuted one by one. The name of the
polemicist is not expressed, which must be that of the author of the anonymous Letter copied
by Sandio, some friar of his same Order.
6. Juridical information, which remits the Province of the SSmo. Rosario de Philipinas, from the
Order of Preachers, to her Majesty in favor of her Religious, on the occasion of trying her
emulates to discredit her in these colonies, and before her Majesty.
In folio without port., Place or year (Madrid, 1684?) - the leaves in folio, with the impression of
Fr. Alonso Sandin.
This information was made at the request of Fr. Juan Peguero, solicitor in Manila of the PP.
Dominicans; he begged the Vicar General to open information in finding out the truth about ten
points or censures that the Jesuits propagated against the Dominicans. Peguero requested that
quality characters be examined and the Vicar agreed to the request, and the following subjects
were examined: D. Francisco de Moya y Torres, sergeant major and chief sheriff of the
Inquisition; Ldo. D. Diego de las Navas, presbyter; Mr. Gonzalo Samaniego, sergeant major; Mr.
Manuel de Alarcón y Vargas, admiral; Mr. José de Torres, Mr. Juan Fernández Navarro and Mr.
Bartolomé de Ocio y Hugarte, captains; all of whom declared in favor of the Dominicans, in
January 1682, before the proctor and vicar general of the Archbishopric of Manila.
7. Relationship with the insertion of cars on everything that has happened to restore his Chair
to the Illustrissimo Mr. Maeftro D. Br. Phelippe Pardo Metropolitan Archbishop of Manila of the
Council of his Magestad. & c. And of the other consequences, as stated in this Ecclesiastical
Court: commanded to refer by said Illuftrissimo Lord in order to be able to print, and send;
However, according to the short time it is impossible to do the many necessary to refer to
Europe to the Courts, which Mr. Illustrissima wants.
7
In folio .; without port. — To the last: In Manila by Captain D. Gaspar de los Reyes book printer.
On May 19, 1685. 77 sheets of rice paper.
At the end of the print, a handwritten note from the secretary of the Archbishopric, D. Domingo
Díaz, and in verse, legalization, also handwritten, by three notaries. All folios are signed by the
notary. Father Xaramillo attributes to Father Berart the writing of this document.
8. Brief and compendious relationship of the work done by Fr. Phelipe Pardo, Archbishop of the
Metropolitan Church of Manila in the Philipine Islands; after he was restored to his Church,
legally removed from the Autos, who have again come to the Council. Compiled by Br. Alonso
Sandin of the Order of Preachers, Diffuser, and Attorney General of the Province of the Holy
Rosary of Philipinas, the ruling power of said Archbishop.
In foIio, without port, place or year (Madrid, 1686?) - 24 sheets. Excerpt from the Relationship
with insertion of cars sent to Madrid by Archbishop Pardo, and printed in Manila in May 1685.
9. Transfer of a Consultation to the most Illustrious Auxiliary lords for the most Illustrious Lord
Master D. Fray Phelippe Pardo Archbishop of Metropolitan Manila after my Lord, of the
Responses of their Illustrissimas, and of the Royal Provision, which gave reason to said
Consultation, which sends print your Illustrissima my Lord for not giving time to write the
necessary transfers.
In folio; without port. — In the end, signed by the Archbishop's secretary, Mr. Domingo Diaz, in
Manila, on June 10, 1687. The legalization is then followed by three notaries. - 145 sheets of
rice paper; all of them signed at the bottom by the secretary. — The impression must have
been in Sto. Tomás or Gaspar de los Reyes. (Nothing consists.)
10. List of progress and whereabouts; that have had business, which in past years were sent in
another printed relationship of order of the Illustrissimo, and Reverendissimo Mr. Maestro Don
Fray Phelippe Pardo Archbishop of Metropolitan Manila of the Philippine Islands, so that
together they can be referred to the Courts, who sends his Illustriousness.
In fol .; without port At the end, signed by the Archbishop's secretary, D. Domingo Díaz, in
Manila, on June 5, 1688. The legalization is then followed by three notaries. — 27 sheets of rice
paper, all initialed; The printing press does not appear. (It should have been printed in Sto.
Tomás or by Gaspar de los Reyes.) Mr. Sancho Rayón, owner of all these pieces, supposes, and
assumes well, that the circulation of the last three must have been very short, given the official
Indole of these works; which in general are aimed at exposing the persecution that Mr. Pardo
suffered. These three writings were taken on their own by Father Xaramillo, S. J. , solicitor in
Madrid of the Filipino Jesuits, and refuted them in a Memorial printed in 1689 or 1690, of which
I give notice below.
11. Memorial to the King our Lord, for the Province of the Company of Jesus of the Philippine
Islands, in satisfaction of several writings, and violent acts with which the Province has been
aggrieved by the Archbishop of Manila D. Fr. Felipe Pardo. S. 1. n. to. (Madrid, 1689?]
8
In fol. Pages: 2 s. n. + 150- It is signed by Fr. Antonio Xaramillo, solicitor of the Company in
Madrid, and is a very thorough refutation of what is contained in the three previous numbers. I
have a copy of this curious and rare print, which was from the Duke of Frias.
And as a complement to all this, see numbers 77 and 301 of the aforementioned Appendix B of
Statism, which describes two curious forms existing in the Overseas Museum-Library. — And
with the addition that there are still other forms to which reference is made in the
aforementioned, and in the Archive of the Indies, some documents of interest, it will be
understood that in order to study carefully that period of competencies, true self-denial is
needed. But you have to have it; since it is not appropriate to have only the optimisms of Father
Leisure or the pessimisms of Mr. José Montero y Vidal, in his General History of the Philippines.
V
The narrative of the entrance of the Sultan King of Jolo is very little known; Mr. Barrantes and
Montero Vidal cite it in their respective works on Malay-Mahometan piracy; but it is still a
shocking thing that both authors say that it was printed in 1749, when without going over the
cover we can know for sure that it could not be printed before the year 1750. It is very curious:
Alimudín, the unfortunate, was the first sultan who entered Manila with prince honors. The
news concerning the parties that were celebrated then are useful for the study of customs;
they do not need me to recommend them, because they recommend themselves, in the same
way that other details exist in this Relationship that are to be liked by true lovers of Filipino
history. Alimudín gave a lot to say for and against: his name came out in Gazettes and Mercury;
Two or three printed booklets in Manila were dedicated, whose existence is known to me,
although I have not been able to see them, and somewhat later a Manifesto of the Archbishop
Fr. Pedro of the Holy Trinity, which remains unpublished, and which Manifesto is warm defense
of the convert Sultan. — I have copied scrupulously the Relationship of the entrance, whose
writing the bibliographers attribute to the most revered Fr. Juan de Arechederra, an illustrious
Dominican.
VI
Rare, curious and interesting has been at all times the brief relationship of Father Carrillo, of
which there may not be more exemplary than one in Manila, existing in the convent of San
Agustín. Not only because it justifies the zeal of our missionaries, but because there are in those
pages news that ethnographers will appreciate greatly, I have resolved to reprint it; and I wish I
could do the same with many other relationships similar to this, unfortunately lost for the
researcher! To make clear the names of some villages and ranches, according to today's
nomenclature, I understand that it is a duty of scholarly geographers, whose field of action,
being so extensive, is hardly offered to us well cultivated in any of the provinces of the
archipelago.
VII
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The laborious or intelligent P. Bencuchillo left written according to Fr. Moral, bibliographer of
his Order, eight works, of which only four were given to the printing press. Among the
unpublished was his Tagalog Poetic Dictionary, which apparently served as an introduction to
the Art that I brought to light for the first time, thanks to the kindness of Mr. González
Páramos, a Spanish resident in Lloilo, who gave me the manuscript, that of the Art only,
because the one in the Dictionary was never seen by Mr. Páramos, nor was I
I've seen. Lego I, or, better to say, profane in ailments of poetry, I thought that the most
successful thing would be that Fr. Francisco Valdés, an expert tagalist and currently director of
the Royal College of Higher Studies of El Escorial, would review the evidence; and the illustrious
Augustinian, not only has pleased me, but when he returned the tests he wrote me the
remarkable letter that the readers will see (I expect from Fr. Valdés not to be angry because I
publicize what was written without destiny to the printing press, but privately):
«May 25, 1895.
"Mr. D. Wenceslao E. Retana.
»My very distinguished friend: According to his order, the first respite left by the rheumatism I
took care of the review of the evidence, and on 23 of the currents I sent them to the regent of
the Minuesa printing press. For not exposing him to the loss of the mail, I kept the manuscript,
which, by the way, denounces the copyist's inability in the many errata it contains; I have
corrected some of them, not all of them, because there are compromises to be corrected by
those who, like me, have lost their habit of writing Tagalog many years ago; This is the case with
the way of writing the compound words, which are so abundant in Tagalog and that the
particles of the root are already joined together in the manuscript, no more regal than the
whim of the Amanuense.
«It is true that for this there is no fixed rule in indigenous spelling; but what is accepted and
common is to write them together, out of few exceptions; more like this it does not affect
either the measurement or the meaning of the sentences, although something makes
translation difficult, I have preferred to leave it as it is in the original.
«I find its publication perfectly justified; For more than his merit as a bibliographic curiosity, he
has to be the most complete of what is known about the material until now. Do not go to
believe, however, that with the words of Fr. Bencuchillo in his Tagalog Poetic Art the matter is
exhausted: nothing less than that; the industrious Augustinian exposes with great clarity and
method the mechanism and main characters of the Tagala versification; but it leaves without
discussing or resolving points as important as knowing which of the two modes of the tagala
rhyme belong the adverbs ending in vowel. Nothing says either of the rhythm, nor of the very
wide freedom that in the accentuation allows the peculiar indole of those languages, nor of the
extensive and insensitive gradation of which the emission of its vocal sounds is susceptible,
with other delicacies and primors that, although imperceptible almost for us, they certainly are
not for the Indians, who find in these details and nuances something that strips the Tagalog
verse of the insufferable monotony with which it sounds in European ears.
10
«These omissions, as well as the humorous reliefs that are noted in the manuscript, suggest to
me the assumption that Tagalog Poetic Art, despite being recorded on the cover that is the
Foreword of the entire Work to the Jealous Evangelical Minister, and Curious to Know, It should
not have been written by the author for publicity, but rather for the private instruction of a
young missionary who, before moving on to his sacred ministry, devotes himself to the study of
the Philippine languages under the direction of the parish priests. elderly and educated. And
this hypothesis is all the more admissible, since there were many methods or arts written for
that purpose and of which it is not uncommon to find even some copies circulating in the hands
of the Indians or buried in the archives. In the supposed case, the deficiencies that are noticed
in the art of Fr. Bencuchillo would be perfectly explained, paying attention mainly to the fact
that the young missionaries did not lack the knowledge of an art that the Indian cultivates with
great ease and determined hobby; but that offers difficulties, usually insurmountable, to the
Spanish who intends to practice without first acquiring a domain of the language as complete
as very few reach him, and a very careful education of the poetic ear. The law that presides
over the formation of the second mode rhyme (mariin) alone is enough to give an idea of the
difficulties attached to a genre of versification that we could call major art in Tagala Poetics.
»Of the intrinsic and literary merit of Tagalog Poetic Art, there is little to say: that poetry, as an
expression of the soul of a people, lacks interest and importance, since it is a race that by law
perhaps of temperament (? ) is oblivious to the great conceptions of art; a race that thinks and
feels ... the least it can. In addition, Father Bencuchillo was not a poet: the two Castilian rounds,
made with forced feet and which I suppose original, will prove the most, that he was a versifier;
but they denounce at the same time lack of inspiration and good taste. Tagalog verses,
compound and adduced to clarify and confirm the rules, are generally correct, and even elegant
some, in the form; but prosaic and vulgar in the background; they show that the author knew
the secrets of the versification thoroughly and even rhymed with spontaneity, but without
inspiration. Defect that, after all, it is very excusable in whom he did not set out to delight but
to instruct, and even the latter only to a certain extent, since his undoubted competence
authorizes him to believe that he has intentionally dispensed with treating his Art certain poetic
questions of whose Little or no knowledge had to be drawn by their Spanish readers.
«Total: that if it is true habent sua fata libelli, in faith that such fates have been very propitious
with the manuscript of Fr. Bencuchillo, by making that, after a century of sensible oblivion, he
has come to give in the hands so competent, authorized and solicitous as you are, to give the
winds of publicity as it relates to the hitherto unknown Hispanic-Filipino culture. Too bad that
some other fate friend does not put you on the track of the still unknown Poetic Vocabulary in
281 pages that the industrious Augustinian certifies to have written! We trust that if it exists, it
will not be able to hide itself from the persevering inquiries of such an intelligent researcher as
Mr. Retana, from whom I gladly acknowledge myself once more sincere admirer and
affectionate friend. s. m. b., Fr. F rancisco V aldés. »
11
After the copying, any word of mine - other than to thank Fr. Valdés for his benevolence,
explainable only by the personal esteem with which he honors me, - would be idle to more than
impertinent.
VIII
The papers interesting to the regular ones were printed for the first time in Madrid, by
Leonardo Núñez de Vargas, the year of 1826; and although I have a copy of such a pilgrim
edition - one of whose papers (the fourth) was only printed in number of me copies, - I
preferred to make the reprint using the one made in Valladolid in 1834, as this is the cleanest of
the two. It will seem impossible; but it is true that this pamphlet is scarce enough, that, no
matter how much the friars are interested, they are no less interested in the antifrailes, so that
they learn what they apparently do not know: that there have been superior governors friars to
the hilt, for his honor. Other documents such as those that I bring to light again will be found by
the reader in the most important issue ..., as described under number 18 of Appendix B of the
Statistics. About the greater or lesser usefulness of the friars, there goes a fact: in 1850, when
the Philippines lived little less than under the paternal regime of the religious, the expenses of
War and Navy barely mattered a million and a half dollars; in 1895, when the misunderstood
democratic policy goes hand in hand with that spring of government, Guerra and Marina cost
about eight million dollars: in 1850, no fear assaulted governments; now it seems that the shirt
does not reach the body; and, as we go, before a five-year period, ten million items that cost
half a million years ago cost half a century. How many philosophies sometimes lends itself to
simplicity of numbers! ...
IX
Those who from the Philippines know nothing more than what some of our legislators usually
know, I mean, nothing, will be amazed to see that I reproduce the Printing Regulations, which
will be a very vulgar thing, of text in all newsrooms and known by heart. All journalists. I was a
few years in Manila and never saw that regulation or knew a word of its existence. And I still
have for myself that the censor himself does not know that very brief code of his duty, despite
being in force and not being reformed, because repeatedly I have been able to observe that it is
a dead letter, there being no more law than his whim, which, as a whim at last, changes more
than a weather vane. I experience, then, a real pleasure in digging up a living; and I believe that
if that living were taken into account and there the effective decree issued by Pezuela being
general of Cuba was put into effect, another rooster would sing to certain people. Pezuela's
decree, memorable, was not known, it appears to me, in the Magellan archipelago until I
inserted it in number 73 (November 21, 1893) of the Politics of Spain in the Philippines; and
because I consider it very healthy to remember, I copy it to the letter below:
«Government and General Captaincy of the always faithful Island of Cuba = Political Secretary—
Section Six. — The Excellency Governor Captain General has served today, to date, to the royal
censors of this city, the following communication: - Taking into account the respect that the
public of this important city deserves for its illustration and its culture, and taking care of the
ease with which they start writing for the same individuals who have left their studies to get
12
into writers, who begin with deceivers promises and that end up getting him tired, at least, with
his angry productions, sad monument of ignorance and nonsense and perverse school where
the taste of other young people is corrupted, it is encouraged to disengagement, the Castilian
speech ends and the national literature is dishonored; also taking into account that the censors,
who have established laws and rules for the censorship of irreligious, immoral or subversive
writings, do not have any against the irruptions of the ignorant, I have provided that the
publication of any new newspaper whose editors is not allowed do not justify having made the
competent literary career in the universities, colleges or academies of the Kingdom, and that in
which they are published today their main editors do not consent to the insertion of any
written individual who has not justified before them those same circumstances of literary
aptitude .
»And of the order of S. E. it is published in the Gazette, for the knowledge and observance of
those who correspond. — Havana, March 27, 1854. — José Estevan.»
What would Mr. Pezuela not have decreed if he had ruled the Philippine Archipelago?
X
If each region of the Philippines had published a curious news such as the one about the Bicol
region expressly written for this volume my respectable and very good friend Fr. José Castaño,
the fate of our knowledge was very different, fed up for lack of known monographs. In the old,
the authors were many, but their works were unpublished; in the modern, a certain lack of
hobby contributes to not generalize works of this nature, for so many recommended reasons.
Father Castaño was born in Hiniesta (Zamora), on December 28, 1854; He professed simple
vows on May 9, 1871, and arrived in Manila on June 22, 1875. Recently, because of his enviable
gifts of virtue and knowledge, he was appointed rector of the College of Franciscans of
Almagro, after a long stay in Philippines, where he has served as priest pastor in several villages
of Bícol. It will not be, God by means of, the work that today comes to light the last one with
which I am favored so studious author.— He wishes that I warn the profane, and gladly fulfill his
assignment, that in indigenous words the h is always aspired, and it sounds like the Andalusian
j, somewhat soft.
XI
The volume concludes with a fragment of a bibliographic study of considerable length. I naively
believe that nothing perfectly finished can be done about the Philippines in the interim, we do
not know all the elements that can facilitate our work. While there have been some who have
published bibliographies of the Philippines, of which I made merit in the prologue that I put to
my Catalog of 1893, it is true that until today there is no general that even remotely
approximates what the real investigators demand . I, who have come with true perseverance
for four years collecting books and collecting news of those I do not own, is now starting the
publication of an Epitome of the Philippine General Bibliography, under a plan that continues to
be extravagant: I will catalog, by rigorous chronological order:
13
1. The works that I own.
2. Those that I have registered by myself in public and private libraries, and that I do not own.
3 ° Those that, not being included in any of the two previous groups, consist of works of
bibliography, biography, history, etc., etc.
Once my task is finished, I will close it with an alphabetical index of authors and translators that
facilitates the management of the ten or twelve volumes in which the Epitome is to go. This
plan, which I call extravagant, responds to the demands of conscience and even convenience:
overwhelmed by bibliophiles who request information from me; about to see me with a gift
that maybe I am not in doubt about whether or not I have the work, it is already a necessity for
me to make public what I have managed to gather, more than double what I had in January of
93, so that both know what to expect. I think that my Epitome, as such, is quite detailed;
because I still point the prices of the main works, as used among modern bibliographers. I have
nothing to say about my library; some believe that, in their specialty, it is the best that exists in
Europe; I cannot affirm it, let alone knowing in detail what the General Tobacco Company has,
which is magnificent. I would now give thanks to each one of those who have given me gifts,
among which the Rmo stands out, Mr. Fr. José Hevia Campomanes, Bishop of Nueva Segovia;
Br. Lesmes Pérez, pastor of Antique; Fray Cipriano Marcilla, from Batac (Northern Llocos); Br.
Buenaventura Campa, attorney general of Dominicos, and Mr. Manuel María Rincón, journalist
of Manila; but the fear that the list was not complete, because it is not easy for me to
remember everyone, forces me to suppress it. Note, however, that jewels, high-priced works,
are purchased; and this is where I have to give a vote of gratitude to those booksellers who,
instead of charging me in currency, have given me some of those jewels in exchange for works
published by me.
I conclude by encouraging the owners of rare works that are not included in my Epitome, to
provide me with a note of them, in the assurance that I will not omit the name of the person
who gives me the note, as I have accredited.
I must not finish the prologue without directing a plea to contemporary writers: those who,
having unpublished works, or in preparation, wish to publish them in the Archive, can send
them to me in good writing, especially the special words, to avoid typos; in the intelligence that
it is my discretion to give or not to publicize the pages. In the event that they are not published,
they will be returned to the author.
W. E. R etana.
14
WARNING
The copy that follows is faithfully taken from the copy owned by the distinguished bibliophile
Mr. José Sancho Rayón. (2 hours in fol.)
15
Verissima relationship in which there is love in the state in which the wars are in the
Philippines, and Reynos de la Japon, contra the Olandeses. And the famous deeds of Don
Fernando de Silva Sergeant major, with the great Vitoria that the Spanish had, of beating four
hundred Olanders. 1626 year.
I will be glad of what is in these remote parts again, I will make a brief assi relationship of the
Island of Mindanao, in whose Conquest it is ago. As Mr. Fernando de Silva Captain and Corporal
of the war people, who went to China. It is the Island of Mindanao, one of the largest seen in
this Canela Archipelago, and wealth, for the treatment that with all nations, and these Islands
have, are given their natives to the infamous Muhammad Mushroom, which the own Moors are
not so much. She has them so imprisoned in their evils, that she raises them with capital hatred
to the Spanish and Indian Christians. The natural of the people is vile, but daring, and given to
insults and robberies, make them run through the Islands that the Company of their doctrine,
stealing, stealing, and captivating many, and more well known the value of the Spaniards in
several Once their Armadillas were broken, and they were destroyed, and a few days later they
came to peace, and they embezzled the Governor, Ambassadors, with captives and presents to
Manila, asking for friendship and soldiers, so that they could make a seat in their lands, and
help your enemies against others, people of the same Island with whom they have civil wars.
They were well received from the Governor, and gave them a good Captain with five hundred
soldiers, and the Provincial Father of the Company of lesus, gave two Fathers of his College, so
that the doctrines would be. Coming all to the Villa de Arevalo where the upper Cape of the
Provinces resides, called Don Luán de Verastigui, who had order
from then leaving with his Navy to Mílanalana, where he himself goes with his ships. The Mayor
of the City highlights with another fifty soldiers for the said event. Expect a good faction, that
either by way of friendship, or by force, they took from the Mindanaos a piece of Artillery and
ammunition that a year was borrowed by the Governor, of which he carries a tight order that
Don Luis Claudio does not leave without it .
The occasion with which that piece of his Magestad stayed in the Mindanao, was that Chachil
Corolat, natural lord of the Mindanao, looking tight of a tyrant in his Reyno, and being defeated
in a battle that gave him went to this City of Zebre, to ask the Spanish for help, by embedding a
Capitanejo for him: he was well entertained, and with other gifts they gave it, and with it doze
Spaniards, and some ammunition. And while the Spanish doze were there for some time, they
retired, some of them because of the Mindanaos, and others that because of the Spaniards,
and assi for leaving priessa, the artillery pie held by Coralat. At this time the Mindanaos arrived
in Octong, from Manila, they were asked for part of their Magestad, or satisfaction of it, and
they took some gold, and equivalent things instead, and wanted to light some of them, for what
was an Ensign , an Assistant and soldiers: but they put themselves to the defense with so much
courage, and spite, or barbarity to better say, that the most important of them called Salin,
between the Spanish force and weapons, frontier of a force that has its strength there
16
Mag. Pulling out a dagger he gave 'the English stabbing assistant by laying him down. He
seconded the Ensign that he was a great soldier, and as a guardian inside the Nagius of the
Sangleyes, in which they avian ydo, he defended himself as much as he could, at the end of a pit
of a Campilan (Mindanao weapon) they sliced his sword, and dagger, and looking unnoticed our
soldiers who were in their Naval guard, threw themselves into the water, and the Mindanaos
stinging the cable leave with the Navio in which they were. More seen by ours, they quickly
received boats, and with a good number of Soldiers they followed them and killed arcabuzasos.
Salin with a bullet in the breasts fell into the water, not dexando his hand weapon campilan,
where walking fighting with the waves, I saw assido of a cape of a Piragua a Spanish that avia
fell to the water with the fray, and for not knowing He left there and went to Fuesse Salin for
him, and wounded as he was, with rage he gave such a great blow to the bell that opened the
head, that he died. The Spaniards were three dead and three wounded, of the Mindanaos six
dead, and two wounded, which were left by prisoners.
At this time, Don Fernando de Silva, who came for Sergeant Major of the Governor that is now,
has always given such great captain, that he was beaten by Cabo de 200. Spaniards who went
to the City of Macam, who have the Portuguese in China, And an Army of Olandcses arrived at
the City of Macan on this occasion, and surrounded it, throwing 400 men on the ground, but
those of Macan left with their good order and concert; and they gave so much encouragement
in them that all 400 were slaughtered in the field. And seen by the Portuguese who once again
reformed the Olanders to avenge this grievance, they asked for relief from the Governor of
Manila, and on this occasion so onerous was Captain Don Fernando de Silva with his 200.
Spanish chosen, although well received from the Portuguese, and in his pleasant way he was
always well esteemed, and he was given a ship loaded with merchandise for everyone's sake,
and with the wine to contribute to the King of Zion, and three leagues entered the river above,
he unloaded the clothes on the ground and the benefit as he could because it came wet. The
Japanese (who are there many) with the cudicia wanted to give on them, but Don Fernando de
Silva understood them, and with his Infantry he resisted them. The Olanders who have their
Fatoria there, warned other circumvecins to come and help them to give about the Navio that
has 300 people and enough weapons and force to defend themselves. Take some bad event,
because the Navio can not go out the bar without unloading clothes.
The persecution of Japan is more bloody, because the Ambassador of Macan, was bolted in
Present, and sent to be returned. Lower a Governor with an order to kill the Christians and
Religious prisoners I will find.
In fact it is commanded that the treatment of Macan and the Philippines be removed and that
they not admit Ships, nor leave Iapon for these parts.
By way of Macan it has been known that the Chinese took the Admiral from the Olanders.
With the great persecution of the Japanese, they warn that four hundred Catholics have died
for the Faith, and two Cavalleros, being the martyrio Irruit spiritus Domini. And they went out in
public saying bozes: this one, that is good faith, that teaches such high things: in it alone and
salvation; as the death of so many shows for not losing it: and saying, and doing, they ran to the
17
fire, where they were burned, leaving admired the circumstances, and admired the world with
such an admirable example.
It is said that the Emperor of Japan will undoubtedly destroy Nangazaqui, throwing out and
banishing all Europeans, ordering them to go out with their sons and women, but if they are the
Iaponese women, they stay as well as the daughters, and carry the sons.
LAUS DEO.
PRINTED WITH LICENSE FROM Mr. Don Luys Remirez de Avellano, Senior Lieutenant of Seville in
Seville, by Juan de Cabrera, frontier of the Post Office. 1626 year.
18
WARNING
That the copy that follows is reprinted according to the copy in the B. N., section of Mss
H, 82, fol. 95. (2 sheets in fol.)
19
True narrative of the great destruction that by permission of our Lord, has fallen in the City of
Manila. He declares the sumptuous Temples, and great buildings that rejoined in the said City,
and surrounding places, and people who died: with other great portents, that faith declares.
Licensed in Madrid. By Alonso de Paredes. 1649 year.
Day of San Andres Patron of the city of Manila, the most unfortunate earthquake happened,
and ruin, which has been seen in those Philippine islands, since they conquered them, and
populated Spaniards. It was Manila in its first foundation of wooden houses covered with palm
leaves, which the Natives use in their buildings. This caused several fires, which in different
years, and sometimes burned, and consumed the riches of Manila. To prevent these
inconveniences of fire, the Spaniards began to build their houses of stone, and tile, without
urgent rejection of the tremors, which although they are ordinary here every year, do not
increase caused ruins of care; and assi in these last forty years, little more, or less, that ran
since the last fire, beautiful buildings were made, and houses so tall, and capable, that they
looked like Palaces: Sumptuous temples with pickles, and beautiful towers, assi inside as
outside the walls of Manila, which made it very colorful, and bright, and no less accommodated
for health and recreation. But the present event testifies that, fleeing the Manila times in their
buildings from the attitude of fire, they gave in the terrible, of the earth.
The aforementioned day of the Apostle San Andres Patron highlighted Ciudad, for the Vitoria
that the first conquerors, and settlers, of the Limahon Cosario had in him, who with sixty
Nauinos from Chinos came over Manila, and had it already won, if by intercession of the saint
Apostle a few Spaniards, who were avian withdrawn by force, would not bolder to recover. This
same day, then, Boluer wanted us to take away God for our sins. Aviase took off the Pendon in
the morning, and made the Offices with the celebrity, accompaniment, and assistance of
Governor, Audience, and aldermen, who gets used: And in the afternoon at eight o'clock at
night, just playing in the cathedral, Parishes, and Conimas a las Animas, being the serene sky,
the clear Moon, and the still and quiet air, after a long serenity, and dry of many days, and even
months, suddenly came a frightful noise, and began to tremble the land with fury so violent, it
seems he wanted to bury all his inhabitants. So that in the space of four Creeds, that the first
fury would last, passing the tremor from North to South, and passing consccutingly from Leste
to West with rapture, it hit the ground in such a short time with the most colorful, and bright
highlight. City. The stone walls shook and tilted like sheets of paper, or parchment, commuted
from the wind; the towers faltered, and they wielded, as if they were trees: and the thickest
trees like those of Navio in the middle of a broken storm. There was only a confusing noise of
ruins, voices, and cries of those who asked for mercy from heaven. Even the animals
themselves with their bellows put horror. In the streets it was not seen but it is mountains of
stones of the fallen houses, that hinder the flight to those who desalinated left theirs. In
beginning the fury of the tremor that put them all in, we tried to escape life in the gaps of the
doors, and windows, although many were not worth this diligent diligence, because the houses
fell to them with their stones, and woods. Others would like to welcome the Temples, but as
many fell, and others were dangerous, they were not worthy of refuge, and thus the flight of
those who could was to the squares; and then opening the doors of the City, to the beach, and
field, to look at the sky that the earth casts out of itself.
20
Then he saw the Prebended, Canon, and Capitular lords, and their imitation in all the Clerecia,
and in the Religious of the four Religions that flourish in these holiness, and that of the
salutation of souls (who are Augustinian, Dominican , Franciscos, from the Lesus Company, and
Augustinian Recollects) the animated charity of their zelo: because all with work emulation,
they are entered by the greatest dangers of ruins of the fallen houses, which still remain
disjointed and demolished from each other, for digging up the dead, or giving life to those who
for a short time delayed death or lengthened life in the hollow made by some woods, which
aora were defense, and soon increased from being a coffin, or tomb of the same bodies that
previously kept . And if this religious request is missing, they will also lack the last acquittal,
remedy of the greatest sinners; being so uncertain, and in such dangers, contrition is difficult.
While in this job, there was no lesser sorrow of consolation that the Religious reprimanded for
hearing among the ruins that they were asking for confession, to whom they comforted,
exhorting them to pain of their faults with fervent acts of contrition: with they are acquitted, as
is done in a battle, or storm of the sea, for running such a great danger all of life, that none is
taken for granted, not ceasing the tremors, as they do not cease, although with less force than
at beginning. And they came with so much noise, that before the earth was shaken its noise
could be heard from lexos, as in Spain, when hail, or stones the sky.
This night was very clear in everything, because the Moon was at the top of its growths, and for
the souls the night was cleared more than the clearest days, because in it God gave much light
of the soul, and knowledge of sins , which carry this punishment. Even children unable to sin
kneel and ask for confession; and none of them with a heart so made of stone, that with as
many as God threw from the buildings, did not soften, and boluiese to him. He took a Religious
from S. Francisco the Blessed Sacrament of the Convent of S. Clara, and took him to the main
square, where many people attended, and such was the crying, voices and groans, which
seemed a day of judgment, they rained some their children, who were buried in the mines,
others to their parents, and relatives, and others not to whom he consoled them, because the
whole family died; and we all rained our sins, for whose punishment this happened to us.
They fell into this first earthquake totally up to one hundred and fifty main houses, which were
Palaces in other Cities. And all the others were such, so open and dangerous, that it has been
strength to finish them down. And assi can be said with truth it was not left, but a shadow of
Manila. The dead have not been able to find out: pass those who know, missing, four hundred
and fifty. And it would have been many more, if the tremor came two hours later, when
everyone was sleeping. This is general. Let's say some of the ruins in particular.
Ruins of the City
The Palace fell, and the Royal Audience in large part, and Mr. Governador Don Diego Fajardo
was in danger of being oppressed from its ruins, who at that time was retired in his room. But it
was the Lord who served without injury to the main square, where a campaign tent was set up,
where he stayed a few months, until a decent room was made of wood. The most of the Royal
Chapel fell as well, and what was left of it was so mistreated that it would be necessary to talk
about it as again. The Cathedral came completely to the ground, Tower, roofs, Chapels, to the
21
foundations. In the Hospital of the Spaniards I flee ruins, but none perished, because the very
sick, who could not wiggle, gave them the need for light feet to get safe. In the College of S.
Potential, which is a gathering of orphaned donzellas, and of women of benefactors, who are
absent, I flee great ruin. A quarter fell, and he took under eight girls, who were killed, and thirty
wounded. The College of Mercy, which is also from collected donzellas, received no notable
damage in the house; but if in the Church, she was beautiful, and curious; and so much of it has
been torn down to rebuild again. Outside the walls fell the Parish of Santiago, and its tower,
and vn Indio, who was touching the animals, said, that a Cavallero told him, he would free him.
The effect was to be on the ground without any injury. Thing that seems miraculous, and it can
be well understood, that Mr. Santiago (whose church was) for the good work of touching the
spirits helped him.
The building of the Church of N. Señora de Guia, and S. Antonio, fell without leaving anything.
From the Religion of S. Domingo the whole Conuento fell, or Church. Of the School of S. Tomas
a large part, but neither the Religious nor the Schoolboys received damage. Another College of
orphans, that of St. John of Letran, who are debated of teaching, of the Fathers of Religion,
everything fell, and it was providence of the Lord, that all the children escaped with life, being
more than one hundred, and twenty. The Church of the Fathers of S. Francisco was mistreated,
and the fences of the Conuento were ruined, and a Hospital, which they have for the Morenos,
where some died. From the Convent of Religious of S. Clara it was necessary to remove the
Religious, and put them in the garden of a house of a Cavallero, who piously lent it, so that they
were in it with Content, and decency of its closure. Those who received less damage were the
Fathers of S. Agustin, although the Convent ground them a lot, and demolished the Church
Tower. Not the Recoletos Fathers of the same Saint, because much of the Convent fell, and the
Church with the death of a Religious, who was a great servant of God, and had everyone in that
opinion. The Society of Jesus also suffered: the Arts Classes fell, and Theologia, which was an
old building, and a piece of the main room, which is very beautiful, and sumptuous. The Church
was firm, although it is the tallest in Manila. Only from the dome spit the tiles. From the College
of S. Joseph (which is in charge of the same Religion) a quarter fell, which was running out; and
the rest was spoiled, and in particular a curious Chapel, where by adornment they had vn
Apostolate, and he did not bring down the tremor if it is not just a quadro.
Outside of Manila, and in its region suffered many churches, and Convents of all Religions,
which they administer to the natives. Among all of them was the one of the town of S. Miguel,
administered by the Fathers of the Company, fell into it, Church, and house completely. Father
Francisco de Roa, who was a current Provincial, and Father Juan de Salazar, who had been six
years earlier, are now in this house. Fr. Francisco de Roa remained, buried in the ruins to the
ombros, where he was badly injured. Father Juan de Salazar lost human life, and won the
goddess of heaven; The qual already imitava in the earth. They were wounded to death among
the ruins. Removed from them, I flee instead of acquitting him, and administering him the
Sacrament of the Extreme Unction, and in a short time he exhaled, with the calm of spirit, that
his great purity of conscience aviated him. Also near Manila in the town of Minondoc, Doctrine
of the Fathers of Santo Domingo, its very succulent Church fell, and a few years before its
factory was finished. The Convent of S. Francisco del Monte, and its Church, which belongs to
22
Religious of S. Francisco, also fell. And that of Saint Anne was so mistreated, that it is not yet
inhabited. Many, and very curious, and delicious recreation houses on the banks of the river
also perished. And in a word it is said, that all of Manila perished, because it was not inside, nor
outside the building, that it had no need for much repair to become to inhabit.
Other damages, and effects of the tremor in the Islands.
All this happened that night. It dawned the next day, and most of the people left the city,
gathering in the suburbs in the humble houses of the Indians, which are cane, and ñipa. Others
made like huts in the plazas, and on the beach, where they lived as exiles from their homes, and
homeland in sight of her. And because being surrounded, as we are, with so many thousands of
infidels, there were no excesses, I drew the attention of Mr. Diego Fajardo, Governor of these
Islands, through his sergeant major, and Governor of the third Manuel Estado Venegas (who is
currently the most immediate, faithful, and attentive minister of government actions, and war)
that the wall be crowned, and guarneciessen the gangsters with the infantry companies, and
once again, as was done. And troops were cast, and formed some guard corps outside the city,
to guard those who were out of it, and lodged in the suburbs. Then the Processions, and
Prayers began, and in all of them with so many penances, as in Holy Week, many confessed,
and few are content to be from the last; They were the confessions of a lifetime.
This was what the Religious came to the fields, beaches, and squares, being tireless in the work
of their ministries, preaching penance, to those who without many reasons moved to hazerla.
They buried the dead in dozens, and all asking God for mercy, and to stop his scourge. Five days
after the first tremor, which was December 5 at eleven o'clock at night, it struck with the same
fury as the first time; but I do not escape any misfortune in the people, because they are all on
notice: many buildings had just fallen, leaving the city such that one could not walk through it.
In other provinces Islands have also been frightening the effects of accidents. Whole towns of
Indians fell with being their houses of such light matter, as reeds, and palm leaves; mountains
were cleared, rivers dried up, which then ran again; and others left mother, flooding the
Peoples; They looked like large openings, and even ravines in the fields. The alteration, and
commotion of its waves, was so great in the Manila River that it seemed to flood the whole
earth, because its mother's fury came out, and it threw its waters over the bridge. The
restlessness, and restlessness of the earth has lasted all year, until the corresponding Moon,
which was in the month of December of six hundred and forty-six; in the qual, and in the first
forty days of the event, accidents, commotion, and tremor were reduced; giving copious
material to the Philosophers to run in the natural causes, and to the Theologians, and Preachers
to venerate the divine judgments, and to exhort sinners to contrition, and penance. Have seen
great changes of life, and customs.
23
KNOW
That of the narrative that follows there is an old copy in the B. N., section of Mss., Mm, 505.
24
The Sacred Majesty of our King and Lord Philip the Segundo was served with his Christian and
Catholic zeal, this king founded the Philippines and planted in the Evangelical Doctrine through
the religious of Our Seraphic P. San Francisco. For this, His Majesty sent Fr. Pedro de Alfaro with
17 religious children of the Province of San Joseph of the Descalzed. The 13 were priests, the 2
choristers and the 2 laymen. Six religious died on the trip; but in Mexico another 6 were joined,
the quales entered Manila on August 2, 1577. They stayed in a cane house, where Marshal
Gabriel de Ribera made a church of tables, and Fr. Pedro de Alfaro began then his Ministry
distributing all his companions through the provinces of Reyno, the Quales, taking the Indians
out of the hills of the mountains and reducing them to the village, they were in these islands
fifty-two as follows:
Tagalog Province.
1. The Convent of Our Lady of the Candelaria de Dilao, which founded Dean D. Francisco de
Arellano at its coast, church and stone house; and it is outside the walls of the city of Manila. It
has 300 tributes, which make 1,200 people of all ages. In this convent the Japanese Christians
are administered with their minister Japan who administers them. Biven continuously in this
convent four religious.
2. Three quarters of a league along the Manila River is the Conuento de Nuestra Señora de
Loreto de S. Páloc, church and stone house, which founded the Master of Field Pedro de
Gómez, with a half-league visit from there . Here 200 taxes are administered, which are up to
800 people of all ages. A Father assists in him.
3. A league from there, upriver, is the Convent of St. Anne of Sapa, church and stone house,
which Admiral Juan Pardo de Losada manufactured at his expense; It has 200 tributes, which
are 800 souls of all ages. Here is a religious.
4. In the jurisdiction of Bulacán, the Convent of S. Diego de Polo, church and stone house; It has
300 tributes, which are 1200 people of all ages. Here some Sangleyes Christianos farmers are
administered. It has continuously two religious.
5. A league there is the Convent of San Francisco de Micauayan with a visit in the mountains; It
has 130 tributes, which are 600 people of all ages. Here is a religious.
6. Two leagues there is the Convent of S. Martín de Bocaui, stone church and wooden house,
with 2 vissitas; It has 150 tributes, which are 700 people. Here is a religious.
7. In the Bay lagoon, at the entrance of the Convent of Sta. Úrsula de Binangonan, which has 80
tributes, made 150 people. Here is a religious; church and stone house, which was made with
different alms.
8. Three leagues there is the Convent of S. Gerónimo de Moron, which has 122 tributes, which
are 400 people; Church and stone house. He has a religious.
9. A league there is the Convent of San Ildefonso de Tanay, which has 100 taxes, which make
340 people; Church and cane house. A religious attends.
25
10. Half a league there is the Convent of St. Mary Magdalene of Pililla, which has 300 tributes,
which make 1200 people; Church and house of tables. Here is a religious.
11. On the part of the lagoon is the Convent of San Antonio de Pila; It has 200 tributes, which
are up to 800 people; Stone church and house of tables. It has 2 religious and a religious nurse
lego, for being where the sick religious of the region are cured.
12. Two leagues from there by water is the convent of S, a. Cross; It has 150 tributes, which
make 600 people; Church and stone house. A religious attends.
13. A league from there by water is the Convent of Our Father San Francisco de Luonbang,
which has 500 tributes, which are 2000 people; Church and stone house, with three visits. Here
two religious attend continuously.
14. Legua and a half there is the Convent of Sanctiago de Payte with three vissitas, which has
448 tributes, which are 1600 people; church and stone house that is being manufactured. Two
religious attend.
15. A league from there by the sea is the Convent of the Nativity of Pangil, which has 460
tributes, which are 1800 people; Church and stone house. Two religious attend.
16. A league from there by sea is the Convent of San Pedro de Siniloan, which has 130 tributes,
which make 450 people; Church and cane house. A religious attends.
17. Legua and a half there is the Convent of St. Mary of Mabitac; It has 200 tributes, which are
500 people; Church and stone house. A religious attends.
18. Two leagues from there is the Convent of Santa María Cabooan; It has 120 tributes, which
450 people make. A religious attends.
19. Going up the part of Pila to the mountains, there is the Convent of S. Bartolomé de
Nacarlán, which has 700 tributes, which are 2,800 people, convent and stone house. Two
religious attend.
20. A league there is the Convent of S. Juan Bautista de Lillo, which has 300 tributes, which
make 1200 people; Church and stone house. It has two religious.
21. Two leagues from there is the Convent of S. Gregorio de Mahayhay, which has 1000 tributes
that make 4000 people; Church and stone house. Two religious and some convalescents attend.
22. Four leagues within the mountains is the Convent of S. Salvador de Cavinte; It has 120
tributes, which make 450 people; Church and house of tables. 2 religious attend.
23. Three leagues to the eastern part is the Convent of S. Luis de Lucban, which has 400
tributes, which make 1600 people; Church and stone house. It has two religious.
24. Four leagues from there is the Convent of San Miguel de Tayabas, which has 500 tributes,
which 200 people make; Church and stone house. Two religious attend.
26
25. A league there is the Convent of Santa Clara de Sadyaya, which has 100 tributes, made by
380 people; Church and stone house. He has a religious.
26. On the coast of the sea is the Convent of S. Buenabentura de Mahubán, which has 200
tributes, which are 800 people; Church and house of reeds by auerla burns the enemy of the
Netherlands. It has two religious.
27. Ten leagues from there by the sea is the Convent of S. Marcos de Binangonan; It has 120
tributes, which are 400 people, with a visit 8 leagues to the sea and another ten on the way. He
has a religious.
28. Thirty leagues to the sea is the Convent of S. Luis de Baler, which has 300 tributes made by
1200 people; Church and wooden house. Two religious attend.
29. Twenty-four leagues to the sea is the Convent of Casiguran de S. Antonio, which has 320
tributes, which are 1200 people; Church and cane house. A religious attends, because his
partner attends a visita called Palanan, which has 250 tributes, which 700 people make.
30. On the other side of Maubán, towards the province of Camarines, 6 leagues from the sea, is
the Convent of Antimonan, which has 250 tributes, which make 1000 people; church and house
of reeds by fault burned twice the enemy of the Netherlands. A religious person attends. —
Everything is already stone, and the best of the Province.
31. Eight leagues to the sea is the Convent of San Diego de Gumaca; It has 200 tributes, which
are 800 people; Church and house of reeds by fault burned the enemy of the Netherlands. He
has a religious.
32. Ten leagues to the sea is the Convent of St. Lucia de Capalongan, which has 100 tributes,
which make 400 people; church and house of reeds, by fault burned the Olandes. A religious
attends.
33. Doze leagues from there is the Convent of the Purification of Paracali, which has 200
tributes, which make 800 people; church and house of reeds, by fault burned the enemy of the
Netherlands.
34. The Main Convent of Our Lady of the Angels of Manila continuously has 25 religious, the ten
priests, the other choristers and laymen, for the proper administration of the Convent, which
are supported with alms from the city, outside the locker room, medicine, chickens and clothes
for the sick, he came for the masses, do for the lamps, which is alms that his Magestad does
(God save him).
35. The Convent of S. Diego de Cavite, Community Convent, has four religious and a nurse who
comes to heal the sailors and natives who attend the factory of the Naos, of charity; It has no
ministry; replace alms.
27
Province of Camarines.
1. In the city of Càçeres there is the Convent of Our Father San Francisco that is of Community
and administers the part of the city called Naga, which has 150 tributes, which make 600
people. Manage also the people of Canaman and Milanix. The people of Canaman have 400
tributes, which make 1500 Christians. It is attended by a religious subject to Naga, which is two
leagues from the town of Milanix. It has 300 tributes, which make 1200 people. There are in the
Naga convent of ordinary four priests and two lay religious for the hospital.
2. The Convent of Indar, which is from Paracali 6 leagues from the sea, has 400 tributes, which
make 1800 people; He has a visit upriver; They have church and table house. Two religious
attend.
3. Two leagues by land is the Convent of San Juan Bautista de Dait, that with a visit that has,
and 300 tributes, that make 1200 people; It has church and house of tables. A religious attends.
4. Eight leagues by sea is the Convent of Santiago de Ligmanan, which has 200 tributes, which
make 800 people; It has church and house of tables. A religious attends.
5. Four leagues by sea and land is the Convent of Our Lady of Quipayo, which with three visits,
has 600 tributes, which make 2400 people; Church and house are made of brick. Two religious
attend.
6. On the other side of Càçeres (or Naga), towards the body of the province, there are three
leagues up the Minalana Convent, which has 360 tributes, which make 1300 people; Church
and house of tables. A religious attends.
7. Six leagues is the Convent of St. Mary Magdalene of Bula, who with a visit has 250 tributes,
which make 900 people; Church and table house. A religious attends.
8. Three leagues is the Convent of Santa Cruz de Nabua, which has 600 tributes without some
blacks that descend from the mountains; they make the tributes of only doctrine 2400 and
more people; Church and wooden house. Two religious attend.
9. A legua is the Convent of S. Antonio de Iraga, which has 460 tributes, which make 1,600
people; Church and wooden house. A religious attends.
10. Three, leagues is the Convent of Our Father S. Francisco de Buy, which has 200 taxes, which
make 800 people; Church and wooden house. A religious attends.
11. Six leagues is the Convent of Santiago de Libón, which has 300 tributes, which make 1200
people; Church and brick house. A religious attends.
12. A league is the Convent of San Pedro de Polangui, which has 300 tributes, which make 1400
people; Church and stone house. A religious attends.
28
13. A league is the Convent of S. Miguel de Oas which, with a visit; It has 600 tributes, which
make 2500 people; Church and stone house. Go religious.
14. Four leagues is the Convent of San Juan Baptista de Camarines, with its visit called Cagsaua;
It has 700 tributes, which make 3000 people; Church and stone house. They attend religious
priests and a religious lay nurse for the infirmary that in this convent there is.
15. One league is the Convent of S. Gregorio de Albay, which has 300 tributes, which make 1200
people, and the Spaniards who ordinarily administer to and in that town are administered. It
has a church and a strong stone house with a piece of wall and bucket for the defense of the
province, because it is said town immediately to the sea and is the port of the champagnes of
its Magestad that banged by gangs and tributes. Last year, the Irish enemy destroyed the
church and house, with which it was seasoned with a piece of reeds, two religious attended it.
16. Eight leagues by sea is the Convent of S. Juan Evangelista de Tobacco, which has 340
tributes, which make 1350 people, with a league and a half visit; church and cane house by fault
burned the enemy Olandes, Camucón and Mindanao; make a small force (or strong house) to
defend that enemy. A religious attends.
17. A league by land is the Convent of Santa Ana de Malinao, which has 700 tributes with a visit,
which make 1200 people; Church and wooden house. A religious attends.
18. Eight leagues by sea is the Convent of the Annunciation of Bacón with its visit called
Solsogón; It has 400 tributes, which make 1600 people; The church and houses of both villages
are made of reeds, because they are usually burned by the enemy Camucón and Mindanao.
There is a religious who also manages the Spaniards who usually arrive at the port of Solsogon
in their Magestad champagnes.
19. Three leagues by sea is the Convent of the Visitation of Casiguran, with a visit; It has 430
tributes, which make 1560 people; Church and wooden house. Go religious.
20. Eight leagues of very fragrant mountains and doze by sea is the Convent of Bolosan, which
with three vissitas, has 400 tributes, which make 1500 people; Church and cane house. A
religious attends.
21. Thirty leagues by sea is the Convent of Quipia and Donsol, his visit, which has 300 tributes,
which make 1200 people; Church and cane house. A religious attends.
29
II
HOSPITALS
Considering the Province the great service that is done to our Lord in the cure of the sick, and
how his Evangelical ministers should turn to the spiritual needs of all and to the bodily ones of
the poor, he tried to found in this new conversion some hospitals, entrusted this apostolic
ministry to a lay religious of proven virtue, called Fr. Juan Clemente; this religious, with singular
charity, gathered among the Spaniards some alms, and in a poor house of nipa to begin to cure
the poor Spanish; and as the Religion of Our Father San Francisco is incapable of farms and
money management, so this hospital, like the others that the Province has founded, put them
in the Royal protection. God took a Spaniard who had a cattle ranch of the best that this king
had; This Spaniard confessed and arranged his will with Fr. Agustín de Tordesillas, of the first
founders of this Province; Fr. Agustín advised this Spaniard to leave his stay at the Hospital Real
de los Españoles, because he had no children, and the hospital was so poor; the Spanish did it
assi; with which the poor had the milk necessary for their illnesses, which is the gift that in this
king is ordinarily prescribed to the sick.
In the port of Cavite, this Province founded another hospital for the remedy and cure of
seafarers who woke in that port and the natives that inhabit it, and for the sustenance and gift
they gave beginning to another stay, also of cattle, giving the land on which this stay is founded
some Spaniards and some natives by advice and diligence of the religious.
Outside the walls of the city of Manila, Fr. Juan Clemente founded another hospital, which is
called Los Naturales, because in it the natural Indians are cured, because they have no cure to
take with him, and there are many; and for his livelihood he made the same religious another
stay, starting it with some baquillas he asked for alms. In the same way the hospital of Los
Baños was also founded, with two other rooms, and in the province of Camarines, in the city of
Càceres, the religious founded another hospital with another large room.
Within the city of Manila, the Brotherhood of Santa Misericordia hiço another hospital, where
the poor Black slaves are cured with their alms, no doubt the most pitiful die, if the Holy Mercy
did not piously help them in such great need; This his hospital entrusted Mercy to our religious,
who administered it with pleasure, for being so poor and orphaned and poor.
Outside these hospitals, he has the infirmary of the main Convent of Manila and another
infirmary in the town of Pila, province of Laguna de Bay, of Tagalos, and in the province of
Camarines he has two other infirmaries, the one in the town of Camarines and the another,
which is the main one, in the city of Càceres, metropolis of that province: in these infirmaries
the religious of the Order and the religious of other Orders, clerics and Spaniards are cured, and
not a few natives who come to them from different towns , admitting the priests in the same
infirmary of the Convents and accommodating the secular in private houses of the villages.
The service that the two Magestades and their poor basalts do and have done the religious in
these hospitals and infirmaries is not insignificant; but since the infernal enemy of the poor
does not sleep, he also traces a tube to sow his cicana and tangle everything as usual; He
30
removed from the Order Mr. Don Sebastián, ruling this king, the Royal Hospital of the
Spaniards, and gave an order to be administered by lay people and by a secular priest, he also
removed the hospital from Cavite and delivered it to the religious of Saint John the Baptist who
from Mexico truxo for this effect. Informed of his Magestad (God save him), the Royal Hospital
of Manila is sent to the Order by his Royal ID; that in R of the hospital of Cavite nothing has
been reported by the Order to his Magestad. Undoubtedly, the Royal Hospital of Manila is
lacking in the Order, because in him one of the defining Fathers with another priest was the
superior and minister as the companion of the most satisfied and Father Vicar of the nuns with
a companion; were four other priests, who were always one of the best that the Province had,
and it was strength if they were in sight of the whole Republic, there were also four other or six
lay religious, for the same reasons as the best ones, and the main nurse the one chosen by Mr.
Governador; the butler who is and was dava to the religious what is necessary for the cure and
gift of the sick, and the religious what the butlers delivered to them, without handling any
property or finances; and for always finding in this hospital half Zirujano and Spanish
apothecary, the Religious that
they served and aclministrauan learned the medicine with experience and with the books they
read in Romance; with which the other hospitals and nurses were provided with nurses and
doctors so sufficient, that sometimes they liked the best of Manila to heal more with them than
with the Spanish doctor. Since the hospital was missing from the Province, the nurses' seminar
was also missing, and thus, only three or four have remained in the old people's fermeros,
which sustain the other hospitals; but in dying them, with difficulty the Province can support
them, for lack of nurses and seminary in which to raise them.
III
CONVERSION OF THE CHINA EMPIRE
The spirit of the Lord is never idle, which, like true fire day and night, throws flames from
different places, but so that they are always straightened to their sphere. Following his spirit
and vocation of new conuersiones, Father Fray Pedro de Alfaro, after he arrived at this same
king, and leaving in place Fr. Juan de Plasençia, he embarked for China with three companions.
He arrived in the province of Chincheo, year of 1578: in arriving all four were taken and taken
from city to city for many audacity, suffering the works and discomforts that God saved: the
main Mandarin or Viceroy of that province sent them to the city of Machau, where Fr. Pedro de
Alfaro founded the Conuento that today has the Order in that city, and founded it for being
within China, to better turn to the Evangelical conversion of Reyno; but the Portuguese did not
take well for Castellanos to found Convent in their city, and so they embroiled India in color
that their Viceroy called it. The ship in which they embarked him was lost on the coast, and
Father Fray Pedro de Alfaro, wishing this miserable life and in it embryous to all his
companions, went on to the eternal one, where Christiana mercifully we can have for certain
goça eternal crown , if not a true martyr, at least a martyr of desire. His body was found on the
ground, on his knees, after six days dead, his hands were in the shape of a cross, and the Blacks
of that coast, marveled, burned him, collected his ashes and put them on his altars, saying that
31
man was holy and would help them in their wars and needs. By order of Fr. Pedro de Alfaro,
and in his place, Fr. Juan Baptista Pizarro remained in Macau, who the following year also sent
him the same neighbors of Macau to India: he arrived in the city of Malacca , and in it he
founded the Convent that the Order had in that city. He then went to Spain as religious for the
conversion of China.
In the year of 1580, Fr. Gerónimo de Burgos, Fr. Agustín de Tordesillas and Fr. Juan Baptista,
who were also sent from the Chinese to the city of Macau, returned to the city of Macau. , for
being ministers of the Holy Gospel. Thus, in this Macau Convent, said religious, waiting for the
occasion to continue their attempt, as in the Convent of their Province, religious arrived from
the Province of La Ravida de Portugal with collections from their Viceroy of India, and throwing
our religious from Macau and Malacca, they crossed over to Manila, although the Briefs of their
Holiness had to keep those two Convents. The same effect had the convents that this Prouincia
of S. Gregorio founded on the King of Cambodia in the Siam and Cochinchina who, by
intelligentsia that the Portuguese had with their Kings, threw our religious Castilians out of their
king.
Considering the Province the little fruit that his religious were doing in such a dilapidated king,
he suspended some years of embedding religious and ministers, until the year of 1632, Fr.
Antonio de S. Gregorio Provincial continued this conversion, embedding Fr. Reader Fr. Antonio
de Santa María and Father Prior Fray Francisco de la Alameda; and because the religious could
easily enter China, he gave them orders so that in Isla Hermosa, then presided over Manila,
they founded Convent, as it was founded, with alms from the Province. The other Provincial
Fathers who followed Father Fray Antonio de San Gregorio continued this concession with Zelo,
and by their order the Preaching Fathers Fr. Domingo de Jesus, Fr. Francisco de Escalona, Fr.
Gaspar de Alenda and by nurse the Brother Br. Juan de San Marcos, lego; and to Beautiful
Island they sent other religious so that they learned the Chinese language and were near, and
that they could enter with ease when they were called. The prison that Manila had in Isla
Hermosa, the Irish enemy brought it down, with which that conversion ceased; the other
religious who were in China communicating with the religious of our Father Santo Domingo, as
true brothers and children all of two Patriarch Sanctuaries, and speaking with more property,
children all of a Holy Patriarcha, because they were only in spirit and charity our Fathers Santo
Domingo and San Francisco; united all those of one and another Religion, emulating services to
the Roman Church, attended with particular care the way of administering that the Fathers of
the Sacred Religion of the Society of Jesus had in that king; and although the spirit and zeal of
all is oneself, as the births and concepts of the understandings are different in men, because of
some ceremonies our religious and those of our Father Santo Domingo had some differences
with the Fathers of the Company. Both men and women wrote to this city of Manila,
particularly to Religions and to the Archbishop Don Fray Hernando Guerrero; With things in
China at this point, the Mandarins of that king sent Manila to all our religious and those of our
Father Sto. Sunday, that of all there was only one hidden, son of our Father Sto. Sunday. First
they were flushed, some whipped, seized others and mistreated all, stripping them of the alms
and little clothes they had. It is not missing who says that by order of the Fathers of the
32
Company these religious were thrown out of China, and that at least they could prevent their
departure and keep them in the king; but such an action of such Catholic ministers is hardly
credible. The truth is that the devil, our adversary, never sleeps and puts all his effort into
preventing such evangelical congressions; but after they arrived in Manila, Fr. Reader Fr.
Antonio de Santa María embarked for Macau with an order to transfer to Rome and inform his
Holiness of the conversion of China and other conversions from the Archipelago. The Order of
our Father Sto. Domingo also sent Fr. Juan Baptista Morales to Rome for this purpose; Fr.
Antonio de Sta. María could not pass from Macau because he had occupied the enemy's
passage; Fr. Juan Baptista Morales arrived in Rome, and informed his Holiness declared the
doubts he had between our religious and the Fathers of the Company because of the
administration and particular ceremonies in the way of administering the Holy Sacraments in
that Reyno; I also mention Father Juan Baptista Patent of his Holiness to bolue that Reyno with
some religious of his Order and another Patent, also of his Holiness, so that Father Reader Fr.
Antonio de Santa María also returns to China with religious this province; name your Holiness
for their prefect; embiale particular seal; grant him many graces and powers in order to be able
to absolve of reserved cases and censures, although all this by his Holiness, subordinated to the
Province his execution and in accordance with the orders of his Holiness.
As Fr. Antonio de S. Gregorio was the second Provincial Judge, he had to send to China this year
from 49 to Fr. Antonio de Sta. María, and gave companions to the Preaching Fathers Fr.
Buenaventura Ybáñez y Fr Joseph de Casanoba with a Chinese Donor: embarked on a
Champagne or Sangleyes ship in the company of Fr. Juan Baptista de Morales, who also bolted
China with three other companions. We are waiting for news of your trip. God, for who he is,
embielos good and such which are suitable for his holy service and conversion of those infidels.
With the good relations that this conversion reached, many religious were moved to Mexico to
use their lives in their service and to offer them if necessary in victim and sacrifice to our God
and Lord, for the sake of their souls and propagation of their Sto. Gospel. With this Holy zeal, Fr.
Reader Fray Bartolomé de Letona asked our Reverend Fray Buenaventura de Salinas, General
Commissioner of our Sacred Religion in Mexico, for his blessing and license to pass to China
with some religious. He arrived in this city with four companions in the galleon that this year
came from New Spain: he is waiting for an opportunity to embark with his companions, and
with the fauor of God he will embark without fail next year on the ships of China. We have
certainly been happy the trip of the religious who were, because ultra being in service of the
two Magestades, were the religious aviated, favored and embarked by order of Mr. D. Diego
Fajardo and by his field master Manuel Estacio Benegas .
IV
EMPIRE OF JAPAN
In 1591, the Governor of the Gomez Perez de las Mariñas Islands of the Emperor of Japan
Combaco Tono received a letter, by another name Taycosama, which the Emperor embemed
with a private Ambassador who said in a word to the Governor how the Emperor, his Lord,
asked him to make a mistake. to his religious kingdom of S. Francisco, for the news that he had
33
of his very high poverty and remarkable detachment of things from this world: this is what the
Governor himself testifies in the letter that responded to the said Emperor. Thus, the Holy
Proto-martyr Fr. Pedro Baptista, with three religious companions, left Manila as Ambassador of
his Governor, in 1592. When they arrived in Japan, they gave their Embassy to the Emperor,
who treated them very kindly, and sent a his servant would house them in his house; but
finishing the Embassy business, he almost forgot about them. It is the custom of that King to
pay some servant who wants to speak to his Emperor or King; Commissioner Fr. Baptista did
not have to give, and so the servants did not let his Lord speak; but with fervent zelo and spirit
he met him one day, and spoke for the Holy Fray Gonzalo, who was capable in the Japanese
language: the Emperor heard them very favorable and attentive, and was outraged against his
servants when he knew the cause of speaking to them religious in the street, and said to warn
another judge that "these Bonzos are not men to talk to me in the street, and so you will give
them entrance whenever they arrive at my Palace"; and to the Governor of the city he ordered
them to choose a place to make Convent and church to their liking. Give them the Governor a
temple of idols; the Commissioner did not admit it, and on the site he chose he built the first
church and hospital: the fruit that was made in that conversion was remarkable, with the
exemplification of the religious in the divine praises and cure of the sick, with so evangelical
poverty !; so much, that the Emperor himself said to his courtiers: - «No doubt, friends, there is
another life; what colixo, so that these religious work in our presence: they are undoubtedly in
their nation leading and qualified men; the Governor of Manila embezzled me with his
Embassy, on behalf of his King, and let us take the little case of our estates, which still do not
receive the ones we offer them; they eat and dress miserably, and days and nights they spend
healing poor sick people and praising their God: if they did this with a person like me, it was not
much to marvel; but to do it with these lepers, to whom they come with all love and care, they
wait for the prize, and so I persuade myself and certify that their law is good ».— These were
the words of the Emperor, and finding the Holy Commissioner, he said: - «Father, entrust me to
your God, who knows how to move hearts, so that he touches mine» .— As much as this works
the poverty and charity with which the Holy Commissioner and his companions began the
foundation of that Church!
Ten Prizes and seven hospitals came to have this Prouincia in the Empire of Japan: in the Court
of the Emperor, Convent and hospital; in Nangasaqui, Convent and hospital; in Osaca, Convent
and hospital; in Meaco, convent and hospital; in Fuxiná, Convent and hospital; in Guacayama,
Convent and hospital; in Vrangaba, Convent; in Soicoy, Convent; in Saranga, Convent; in
Sisindo, Convent; in Asacuza, conuento and leper hospital. In these hospitals and counties,
there were thirty-two religious priests and seven religious Lego surgeons, until the great
persecution of Japan began, which was the year of 1615, when the Emperor ordered by public
edict to banish all European Fathers from all his kings and Religious Japanese, and that their
convents and churches were thrown to the ground, and thus seventeen of our sacred Religion
came out; the rest were hidden, by the diligence of Japanese Christians, who were very afraid
to see themselves without their ministers and priests. It was without a doubt the day of oy the
Empire of Japan one of the main Churches that Christo, sovereign Shepherd, had, if the Demon
so in its principles did not flee it divided and ruined; but since the secret judgments of our God
are so deep and incomprehensible, his divine Magestad was served to allow the Demon to
34
derive that Church so pitifully that if the heart that considers it is not bronze, it will fall apart in
tears considering the happy progress that Tuuo at first and his pitiful ruin in a few years. Always
our sacred Religion has done everything possible to keep ministers in that King; oy day has six
or eight, although let's not really save where they are, or if they are biuos or dead; have us for
bivos, because neither by Macau, nor by Macasar, nor by Cambodia we have heard of their
deaths. Give your bids for the Faith, in testimony of being true the Evangelical law that many
religious children preach in the Holy Province, as follows:
The Holy Protomartir Fray Pedro Baptista, Comissario and Ambassador on behalf of his
Magestad with five companions were crucified in Japan; the Holy Fray Martín de la Ascensión;
the Holy Fray Francisco Blanco; the Holy Fr. Francisco de S. Miguel; the Holy Fr. Felipe de las
Casas; the Holy Fr. Gonzalo García: these Holy Martyrs suffered in Nangasaqui on February 5,
the year of 1597, ruling Emperor Taycosama; they are declared by Martyrs by the Holy Church,
and thus gave their Sanctity power so that our Order would pray for them on the same day,
with their seventeen Japanese companions of the Third Order of Our Seraphic Father.
In the same city of Nangasaqui, on September 17, 1622, the bands P. Fray Ricardo de Santa Ana
and Fray Pedro de Ábila, Priests, and Fr. Vizente de San Joseph, Lego, were burned bivos by our
holy Catholic Faith León de Sasimo and Lucio de Fletes, Japanese of the Third Order.
They were also burned in Yendo, Court of the Emperor, on December 4, 1623, Fray Francisco
Gáluez, Priest, with 51 Japanese who were also burned that day by the confession of the Faith.
On August 25, 1624, the Holy Fray Luis Sotelo, named Bishop of Japan by Our S. Fr. Paulo
Quinto, and his companion Fray Luis de San Francisco, Priest, of the nation of Japan were
similarly burned bivos; the qual, being tied to the stick in which it was burned, the ropes were
unleashed, and seeing the loose Saint rose and went to the stick in which the Holy Sotelo was;
He fell to his knees, asked for his holy blessing, and, suspiciously, he bolted to his stick, and fell
to his knees, where he died with such strength and without moving as if he were bound. The
blessed Luis Cava of the Third Order was also burned with these religious Saints.
On September 3, 1632, Fr. Gerónimo de la Cruz, Priest Japan, and Brother Fr. Gabriel de la
Magdalena, Lego, were burned after suffering the torment of hot water, and being close to the
stick between the embers, a fathom was raised in the ayre. He cured many years with
extraordinary charity the sick people of the villages where he was. This same day, Fr. Francisco
de Sta. María, Priest, and Brother Fr. Bartolomé Laurel, Lego, and Fr. Antonio de San
Buenaventura, Priest, with two companions, Fr. Domingo were also burned alive. and Fr.
Antonio, professed Legos, of Japanese nation. On June 6, 1634, S.w Mártir Fr. Juan de Santa
Marta was beheaded in the Emperor's Court, after five years of rigorous imprisonment.
The Holy Martyr Fr. Luis Gómez, Priest, was called from the Emperor to ask questions about our
holy Faith; after forty years of preaching in Japan; He suffered martyrdom hanging in a cave in
the caveza, stuck in a hole with two Japanese, his interpreters.
In Vomula, on May 22, the Holy Martyr Fr. Pedro de la Anunciación, Priest was slaughtered.
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Cassi of all these martyrdoms, information is made by the ordinary lords of Manila and Macau,
and embiated for this Province, of Mexico and Madrid, in whose archives of the Order they will
be found.
V
MARTIRIZED IN VARIOUS KINGDOMS
In Tagolanda, Maluco Island, Fr. Sebastián de San Joseph, Priest, after being cut off, the Moors
of the island were cut off by the caveza, for the preaching of the Faith; and to his companion Br.
Antonio de Santa Ana, Lego, because he did not want to marry a Mora principalla, daughter of
the king of that island, he was handed over to the women of her, the quales, dancing to the
sound of a drum, they yuan scoring with sharp knives the whole body, and then they cut the
caveza, which they stuck in a stick, and it is said that many days after his death he preached to
those infidel Moors our Holy Faith. From martyrdom, two religious are made in Manila, in
Therrenate and Macau, in legal formations by order of his S. ”4, Fr. Juan de Plasençia suffered in
Burney, island of Mahometans, who, going to Spain, arrived at that island. Fr. Francisco de Sta.
María also suffered martyrdom in that same martyr, who for three years preached to the King
in public and rebuked him for the false sect of Muhammad, finishing Mass in the house for his
inn. auía pointed out the King, being giving thank you, a crowd of men came out and they
opened the caueza in the middle, and dead they tied him with the cord he brought and threw
him into the river. He suffered the year of 1583.
The Holy Father Fray Blas de Palomino, Priest, went to Therrenate in a Portuguese ship, and
arriving at the island of Jagalonda asked the captain of the ship to be thrown on the ground,
which he granted; and when he came ashore, he began to preach to those islanders, and in
view of the ship they took him. The death and martyrdom was highlighted by Father Vicar of
Therrenate with the Portuguese who were on the ship; the quales, in the information, said how
Fr. Blas de Palomino the dress he wore was a habit alone and inside a sackcloth that he usually
brought.
Brother Br. Juan de Palma, Lego, goes to Spain for India: the Olanders took the ship in which
this religious man goes; they arcabuçearon, doing no harm to any of his companions. It is said
that he was ruined because he preached to the Dutch heres, and the truth is that the Olanders
never did wrong
I treat none of them religious, if he does not get into preaching to them.
Fr. Gerónimo de S. Joseph, Priest, embarked in Isla Hermosa on a ship of Chinos, in the
company of another religious, Fr. Jacinto, of Our Father of Santo Domingo; These religious
embarked for Japan: the Chinese who took them killed them and cut their noses and threw
them out in salt, and so they took them to Japan and presented them to the Emperor, who
ordered them to give the prize they have for those who deliver and denounce Evangelical
ministers.
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SAW
FOUNDATION OF THE CONVENT OF NTRA. MOTHER SANTA CLARA, DESTA CITY OF MANILA
This city of Manila has a Cathedral and five Convents of religious, and yet that is alone and as a
huerphana, without a convent of religious; particularly sighs for the convent of barefoot nuns of
Our Mother Santa Clara; everyone asked and loved him, but no one was able to found him. God
inspired the Field Master Pedro de Chaves and his wife, Doña Ana de Vera, to find themselves
without children or obligations, to spend their property on the foundation of the Convent: they
asked their Magestad, who as Catholic later granted it, at the expense of their Royal Boxes, the
religious who came. Fr. Joseph de Santa María, a venerable religious of all satisfaction, found
himself in Spain from Spain to Spain; he urged him to call the Royal Council to his convent,
where he was very still and careless of such a serious and painful journey; his Majesty
commanded him to bring the religious; He admitted it with pleasure, considering the great
service that he did to the two Magestades, to this king and to the Order. Fr. Joseph de Santa
María left Spain with the following nuns: for Abbess, Mother Gerónima de la Asunción, and for
her companions, Mother Leonor de S. Francisco, Mother Ana de Christo, Mother María
Magdalena de la Cruz, Mother Magdalene of Christo, Mother Mary of the Trinity and, on
leaving, gave the habit to Mother Juana de San Antonio and Mother Luisa de Jesus, who had
their novitiate in navigation. These religious sisters joined in Mexico: Mother Leonor de S.
Buenauentura and Mother María de los Ángeles; Mother Mary of the Trinity died on this
second navigation, and thus the other nine nuns arrived in Manila. They bet, in arriving, in the
Convent of S. Páloc, that this Province has outside the city walls, whose Patron is, by found
fault, the same Master Pedro de Chaves and his wife D.R Ana de Vera. Being in this convent the
nuns, professed the two novices
Juana de S. Antonio and Luisa de Jesús. The two Patrons, husband and wife, then dressed their
houses, which were close to the Palace, and arranged them in the form of a convent, to which
the nuns passed. A few days after they arrived, said Field Master Pedro de Chaves died; and
being a widow Doña Ana, her wife, came from Spain, Mr. Antonio de Vera, her nephew, who
married Doña Magdalena de Aybar: as a nephew, she favored how much Dona Ana de Vera
could to this cavallero: casóle and hid donation of all its
shop. Dead Doña Ana de Vera, had the Convent of Santa Clara litigation because of the
Patronage with the said Patron nephews that were left, and their heirs. This lawsuit was
concluded, in which the Mother Nuns stayed with the houses of their founders already made
Convent, without paying anything for them, and that said Antonio de Vera and his heirs were
left with a Good stay that the first founders and Patrons were given to the Convent for their
livelihood, with which they denounced and renounced any Patronage rights that they had to
said Convent: with which the Convent stayed at the mercy of God, without Patron and without
property, and in this they joined the mountains of gold that his first Patrons promised his
Magestad for its foundation. Then the nuns were quickly received, so that the Palomar was
populated in a short time, and there were fifty-six nuns on oyday. No designated gifts are
37
received; the daughters of the noblest and richest of Manila are in the convent; but they are so
many, that the most delias, although noble, entered poor. From what the Convent has inherited
from some religious whose parents had an estate, a church and part of the Convent were built,
a reasonable factory; but with the past tremor he was so badly treated, that he threatens ruin,
with which the nuns tremble and we all tremble, particularly the Province that has them in
charge, without being able to remedy it: so that now the Convent is fifty-six to sustain, without
property, without walls and without employers, or where they come from, and thus suffer what
God knows. At first they had a good time, because their parents and relatives were alive, and
the neighbors of Manila, as they had hacienda, came with their alms; but all this is missing, as
he is looking at and crying all over Manila. The Prelates who governed this Province in the
pastes well warned in these times, and thus gave order that the Convent had some estates, as it
had them, and very good; but the mother Abbess Gerónima de la Asunción and other founding
Mothers, with the good spirit they bring and since they do not lack alms then, they determined
to profess the first Rule of Our Mother St. Clare, which does not admit haciendas or temporary
goods; because of this, they wrote to Spain, and thus the Convent of the haciendas was made.
It certainly has serious needs; but the Mothers live comforted; that the poor evangelical is more
comforted when he has less, and God who sustains the birds, sustains and sustains this Convent
as he conserves himself in the rigor, poverty and Religion he professes.
The very high poverty and religious life of this our Convent of Santa Clara de Manila arrived in
Macau; he insistently requested that religious republic to found another in it; granted, and with
the patents and collections collected, the following nuns embarked for Macau: by Abbess,
Mother Leonor of S. Francisco; for her companions, Mother Mary Magdalene; these two of
those who came from Castilla la Vieja; and of those who had received the habit in this Convent
of Santa Clara de Manila, Mother Melchora de la Trinidad, Mother Clara de S. Francisco, Mother
Margarita de la Concepción, Mother Juana de la Concepción, who are all six; Marta de San
Bernardo, India Pampanga, gave her the habit of novice in the nao, because Father Provincial
did not want to grant her permission to receive him at the Manila Convent; but he gave it so
that he would receive himself going out to sea, for being so principal and of such virtuous
customs, that for being so much, the entire Convent requested it. Fr. Geronimo del Espiritu
Santo, a religious of whom the Province had all satisfaction, went with these nuns to Macau. On
the basis of these religious the Macau Convent were built with Manila, with the license of the
Superiors, Mother Mary Magdalene and Mother Margaret and Mother Clara, and brought with
them a novice, daughter of Captain Diego Enriquez de Losada, who came with them from
Maçau; and with them, Father Lector Fr. Antonio de Santa María, who stayed in Macau, was
again in the Province because he missed the passage to Rome with the loss of Malacca.
VII
EVENTS AND PARTICULAR THINGS
There are no different animals in this king such as: carabaos or buphalos, dogs, tame pigs and
boars, monkeys and goats, and many deer in the mountains; the Spaniards have brought cattle
and horses. The cows have multiplied significantly. The horses, many and small. It is the land of
many vermin and snakes; because it is wet and warm; particularly ones whose name is ulupong
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are raised; there is no triaca or anti-weed against the bite; other woe are called sauas, of
excessive greatness: hang one of these in a tree, and whatever happens alive, like deer, man or
pig takes it and swallows it whole; it has a very large and excellent gall, and proven against
weed, or triaca; the mountainous Indians eat it; grow up in the mountains of the Valer and
Palinan counter-coast. The other animals referred to, there are many throughout the king. In
the same way these Islands of large and small fish abound; tuna fish on the coast of Casiguran
and the Bong-bong lagoon, although, as the land is hot, few are of benefit when they arrive in
Manila. The most notable fish is the Cayman, which they call buhaya here; fierce animal of land
and water, and this is based on fishing and hunting, although the land enters little; there are
rivers and lagoons full of other animals; in the province of Camarines there is a freshwater
lagoon where so many are raised, that the surrounding towns gather together to kill them, and
they tend to kill fifty-five, sixty-one hundred; his meat is not eaten, and that is no problem at
all. There are also different species of birds; multiplying little, because the snakes consume
them: the main ones are chickens like those of Spain; other smaller chickens, such as
partridges, that are raised in the mountains; Doves and pigeons, many, and ducks and ducks.
There are few metals: gold take the Indians from their mines; in our doctrines are those of the
people of Parcali, and replace this people with the gold they take out; That has no other
harvest. These mines then give in water, and they are not of importance to Spaniards; but the
Indians with their phlegm and little by little take off reasonably. A mine was discovered in this
town years ago that much gold has been taken out; He hit the water, and now there is a
wonderful beta: some Spaniards have tried to drain it because of the great wealth it manifests,
but it was not possible. Another bronze mine is discovered in this same town of Paracale; took
some bronze, little, and left because it was more cost than profit. In the province of Camarines
there is a very abundant sulfur stone mine. Ay also in that province a very high bolcán, very
straight; He is continually throwing rivers of fire. Last years he rebelled with damage from
neighboring towns; In recent years, the noise and noise that is heard in the interior is
remarkable, with which the neighboring towns are frightened. There are also in these Islands
many cats of algalia, which are raised in the mountains, and many swarms of bees, which are
also reared in the mountains, from which the Indians take out amount of wax. Wild trees, for
factories and ships; there are many good fruit trees; there are many genera of bananas and
oranges; the most, the Spaniards brought from China. The oranges that the Indians had in their
kindness are very large, like a pumpkin from Spain; The taste is good, like grape. He has also
brought the Spanish melons from Spain, China and Japan; radishes, cabbage, lettuce, onions
and garlic; sweet potatoes or potatoes, which have been very good and are very lively for this
whole kingdom. The Indians also had formerly other very good and profitable roots, and
different species of beans. Sweet cane is also found throughout this Reyno, with which a lot of
sugar is made, although not as sweet as that of Spain.
Rice is the main crop in this region; there is a lot, of different species, and the whole year is
picked and sown. Wheat comes from China and blessed much from Japan; It also occurred in
this king, although every year it was degenerating, and so it is necessary to bring a new
Therrenate seed to the fourth year. They brought our Frayles in a maçeta a nail-seedling
seedling; they were transplanted in different temples and towns; two feet were achieved in the
town of Mahayhay, and they bore fruit; and the nail was as good as that of the Therrenate. The
39
first fruit that was picked was sent to the Governor of these Islands, Mr. Juan Zereço:
afterwards these two trees were lost, and thus none of them remained in the region. Some
branches were also brought from China, which transplanted in these Islands have made good
vines. The weapons that have been used and used by all the natives of the king, are usually bow
and arrows, small spear and circle longer than round, as a pave. The Indians separated from
Manila are undoubtedly skilled in the bow and arrow; and very skilled are the Blacks who walk
in the mountains, which are supported by hunting; they have no police or populations, and they
are not conquered. Take a lot of cotton throughout the Reyno, with which the Indians weave
different cloths and beasts, and untied in their kindness their clothes and beasts; It is usually
made of blankets and pieces of China, which are very good, very curious and clean. Woe also in
the province of Camarines, near the town of Mechelen, a source of hot water, which burns out,
and thus consumes anything alive that falls into it, and if it is stick or bone it turns it into stones.
The tributes and people of confessions that were numbered in each doctrine and ministry, were
drawn by the standards we have in the Government, and there are undoubtedly few more or
less those who have our doctrines; that the punctual number that is presently present cannot
be taken out if it is not looking at the patterns that each quaresma is made for confessions;
never for all the people of confession that are administered in our doctrines there are about
seventy-six thousand.
VIII
FOUNDATION OF THIS PROVINCE OF SAN GREGORIO AND OTHER PARTICULAR EVENTS IN HER.
The first founders of the Province were Barefoot religious, children of the Province of S. Joseph,
whose main Convent is San Gil de Madrid, and this Province was governed for some years, as
Custody of the Province of S. Joseph, its founder; and as to his Custody he was embezzled by
the Province of St. Joseph the Government orders. The other Descaigas Provinces of Spain also
embittered their religious for enjoying the abundant fruits that in the conversions of the
Province have always been enjoyed. Considering, then, the Province of St. Joseph that it was
time for this Province, then its Custody, to govern itself and have its own government, asked
the Holiness of Gregory Tenth Third to establish it in Province: His Holiness did by his private
Bull in which he participates in all the Apostolic Briefs granted and which are later granted by
the Apostolic Chair to said Province of St. Joseph, and with truly serious words and worthy of
such a great Pontiff, commissioned this Province and their Prelates the zeal that they must have
in going to the conversions that are in their charge and particularly their Holiness entrusts the
conversion of the great Empire of China. In accordance with this, Fr. Pablo de Jesús, from the
year 1590, was elected for the first Provincial province, and since then it has been conserved in
the Province until these times, proving it as religious of the Observance, that for helping his
brothers with In particular, he offered his health and life to the Lord, taking care of his
Evangelical preaching, with which almost all the Provinces of Spain, as well as Descalzed as well
as the Observance, have Martyrs religious children.
40
This Province was founded on the rigor and poverty professed by the Barefoot of Spain, and to
better conserve it, he begged his Majesty (God save him) to help him with his paternal alms, to
avoid as much as he could the money management , so contrary to the purity of our holy Rule:
his Magestad did it with such a holy and paternal zelo, that by his Royal card he sent his
Governors and Viceroys to go to this Province with the necessary to dress and cure the sick, and
assi se a fact and it is done: that in sayal for habits and in mediçinas for the sick in Mexico and
Manila, he spends his Magestad every year of his Royal Boxes more than two thousand and five
hundred pesos. Recognizing this province so unique alms and the other favors that his
Magestad does to him, he has his Magestad for his special Patron, and he dismissed the
Patronages that the Dukes of Medina Sidonia and Escalona requested, offering their alms, favor
and protection; this Province excused itself with its Excellencies, saying that it could not
innovate about this without an order from its Magestad, for the said reasons.
Governing these Islands D. Pedro de Acuña, by force of courage and weapons put prison in the
forces of the Therrenate; the soldiers without Convent of Our Father S. Francisco find
themselves disconsolate, and the Governors of S. Antonio Convent founded in those forces,
outside the city walls. At first he founded poor and small; later, the Field Master Christoval de
Ascueto, governing the forces at his expense, bought in the same part some good table houses
that had a Spanish, and in them at his expense and with his industry, he founded church and
Convent of table, With his orchard capable. Burned this Convent and a hospital that the
religious made with him; which, looking so helpless, tried to come to Manila: Mr. Juan Niño de
Tavora, who currently governs this king, did not consent, and thus, gave tight order to Admiral
D. Pedro de Heredia to rebuild him with particular care; and Admiral said with such singular
devotion, that in a short time he rebuilt everything of stone, and so he settled, and sustained
the religious at the expense of his Majesty (God save him).
The religious of this Convent were not satisfied with going to the consolation and
administration of the Sacraments to the soldiers of those forces, such as Chaplains of their
Magestad, but always trying to plant the Holy Euangelio in the circumvecine kings: in Manados
the Fathers Fr. Christoval del Castillo, Fr. Martín de S. Juan, Fr. Gregorio de S. Esteban, Fr. Pedro
de la Concepción and a lay brother, Fr. Benito Díaz, who at different times tried to condemn
that king to the Holy Gospel . In it died Fr. Diego de Roxas, engaged in the same preaching of
the Holy Gospel, with so much approval of life, that the natives of the Reyno buried his body in
a new sepulcher that they surrounded, and preserved him with such veneration and respect ,
that although our religious of Therrenate have gone for their bones, they never wanted to give
them. This king also returned to Therrenate Father Fr. Blas de Palomino, from whom mention
was made above, and since he already had intelligence of those Reynos' tongues, he wanted to
preach in that of Tagalanda: he disembarked for this purpose, relying on his islanders, the
quales, like barbarians, killed him, as already said. For the same purpose of the Evangelical
preaching, our religious of Therrenate have also entered the king of Macasar, and proposing
the word of God different occasions to the kings of that king; although they did not admit it,
they have not done them wrong either; before they are always very favorable to our religious in
said king of Mañanados, some towns that call the Meados, the quales are kept in peace with
our Spaniards of Thefrenate; and they went to the forces, with what they had of provision. By
41
the years of the Lord of quarenta and three and quarenta and four were in these villages some
Spaniards who had gone through some vastiments; against them the Indians mutinied; there
were also two religious people, Fr. Juan Yranzo and Fr. Lorenzo Garalda, who had gone to his
conversion. The Indians killed some of the Spaniards; Fr. Juan Yranzo escaped with some
Spaniards, but Fr. Lorenzo died in this case; and making information about him and how avia
happened, Fr. Vicente Argente, Provincial Minister then highlighted Province, the witnesses
declared that Fr. Lorenzo did not want to kill the Indians, but urged the Priests of their idols
telling them that they were very angry about consenting to their king priests who prevented
their idolatry, and that this was the cause of suffering so many jobs; and after seven days he
died. They found his body on his knees, and the Indians hid and kept him, and they don't want
to give him. It was always this religious considered a man of good spirit and zelo. On the islands
of Calonga, he has been preaching to those islanders Fr. Bartolomé de San Diego with Brother
Fr. Miguel de S. Buenauentura; in these kings and in other circumrenaders of Therrenate, our
religious have been at different times and times, always trying to reduce such barbaric people
to the knowledge of our true God, although always with little fruit: fulfill in all the will of God!
Father Lector Fr. Ginés de Quesada and Fr. Juan Yorillas, emulating the holy zeal of as many
martyrs as they had risen in Japan, with a unique spirit they entered and suffered in that king
for the years of 1633. Upon his death, Although we know it's true, we don't know how it
happened; There are many relationships, and they only agree that they were killed in torment.
Governing these Islands D. Juan Niño de Tabora, the Emperor of Japan sent them banished to
the foot of one hundred and fifty leper Christianos, and it was said that with an attempt that
the leprosy, an ordinary disease in Japan, hit the natural islands. But this is another attempt,
the truth is that they came banished for being Christians, and as good Christians they wanted
before dexing their homeland and their relatives than their law and religion Christiana. The
entire city of Manila was built greatly when he saw them; but finally the one who received
them under his charge was our Sacred Religion, which took them to the garden or plot of the
Hospital de los Naturales, built by the religious. In this hospital they are and have always been
looking for the religious alms to support them, which have not cost or cost little care. On behalf
of his Magestad, the Alms Governor of the Royal Fund pointed out to them, and his Magestad,
when he knew it, commanded, as so catholic, two hundred ducats were given every year of his
Royal Caxa.
Nothing can be done in the ministry if the religious do not learn the language of the natives: in
this the former Province is always occupied, with great care, as unoccupied with haciendas and
negotiations. The Prime Ministers left many writings in the Tagala and Bícol language: the best
were those who dexed the PP. Br. Juan de Oliver, Br. Juan de Plasençia, Br. Miguel de Talavera,
Br. Diego de la Asunción and Br. Gerónimo Monte: mention here of the Fathers, for being the
first teachers of the Tagala language, and being their writings so common and so well secluded
from all religions.
Do not be printed, because they are large bodies, and there is no comfort in this king to print so
much. What has been printed, as precisely necessary to doctrine the natives, is the following:
42
the year of 1613, Fr. Pedro de S. Buenaventura printed a Tagalog Bocabulario; the year of 1610
Fr. Gerónimo Monte printed in Tagala language Devout Prayers for Communion and
Confession; in the same language Tagala explained and printed the Mysteries of our Santa Fe,
Fr. Alonso de Santa Ana, in the year of 1628, and in that of 1637 he translated in the same
language the Doctrine of Mr. Cardinal Bellarmino Fr. Joseph de Santa María, and in a different
style, he again explained and declared the main Mysteries of our Santa Fe, Fr. Antonio de San
Gregorio the year of 1648; and in the province of Camarines, in the Bícol language, which is the
most common and current of that prouincia, in the year 1647, Fr. Andrés de San Agustín printed
the Art of that language and the translation he made of it the Doctrine of the same Cardinal
Bellarmino, and in the same language and same year; Fr. Juan del Espiritu Santo printed
another Treaty of Communion and Confession, with which the Fathers and Ministers have
enough to apprehend some barbaric languages of such important kingly rites, and the others
the Mysteries of our Holy Faith, so necessary. This is what has been printed in the Bícol
language, because the writings left by the PP were not printed. Marcos de Lisboa and Br. Diego
Bermeo, prime ministers of that province and first teachers of that language, no mention is
made of them.
The year of nineteen or twenty embers his Magestad to this King a good relief of people and
money for his general D. de Huesola; this help was lost when leaving Cádiz; they came in all the
galleons distributed by their chaplains our religious. In the galleon S. Joseph, Fr. Juan de Noues
embarked with another religious Priest and a brother Lego, Fr. Joseph de los Santos; lost this
galleon on the coast like the others; his captain and pilot retired to the stern, which is the
highest; they called for the religious, who were confessing below in the fortress; Fr. Juan de
Noves replied that he could not go, because they were confessing and that they did not leave
all those people without comfort; the religious Lego, as he was not a Confessor, went and was
saved with those who were in the stern; the two religious Confessors, because they confessed,
perished with the others who were under cover. More zealous was the zeal that Fr. Andrés de
Puertollano showed in reason: returning to Spain by Custodio desta Province, he embarked on
Vera Cruz in the Admiral of the fleet; lost with storm in the bogs; Stranded the galleon on land,
the Admiral went out on the bus with the Spaniards he could take, and embarked with him Fr.
Andrés. The poor who remain in the lost galleon, as they saw Fr. Andrés in the falúa, began to
give him a voice, saying: - «P. Br. Andrés, "How do you give us this job?" - The religious, with a
sovereign impulse, threw himself into the water, saying nothing, and went to the galleon, to
confess to those poor, where he perished with others. The "Father Fr. Joan de Prada, then
General Commissar of the Order in Mexico, increased this event to this Prouincia, and adds his
Reverend Paternity in his letter, who in the relationship he had in the case also warned him
how to Fr. Fr. Andrés saw those of the falúa walking on the water, when he turned to the nao,
as if it were by land. The truth and that we all know, is that Fr. Andrés cannot swim; and even
when I knew, I could swim badly covered with a sayal havito as thick as the barefoot religious
bring in. Serve the Magestad Day with everything, and He give us His Holy Spirit so that we all
serve and praise Him, or Divine Providence, or eternal predestination ! Men work as men, and
You (Lord) as Almighty God order our works for incomprehensible purposes.In the Bagatas
hatbox, which was made in the province of Camarines, suddenly gave the enemy Mindanao,
whose sect is the law of Muhammad: burned the galleon that He was manufacturing, and
43
among other people he captivated Fr. Domingo de los Mártires, who was the Confessor of the
hastillero, and a lay Brother, his companion and nurse of the same hastillero; to the lay Brother
they offered and sacrificed their God or idol, returning to their land in a storm they had; They
took the Priest with them, always preaching and teaching them our Evangelical law, when they
knew and could. It happened that a woman arrived from her possada on the day of her birth,
who was pregnant: she was very laborious and gave birth to a living creature, but already
mouthing: the religious asked the mother for a license to baptize her; gave it to him and
baptiçóla, and shortly after he died and went up to heaven. Good sticks and blows cost the
religious to baptize her !; but then it served this Province, where he died and counted the
aforementioned: so that the enemy Mindanao went to Bagatas, burned the hatchet, captivated
two religious, sacrificed the Lego to his idols, kept the life of the Priest, and for what? Why
didn't he sacrifice them both? Because God had predestined that creature for his glory, and the
King assisted Bagatas, achieve his end, which is to burn the hatchet, and God also get his, which
is to take the creature to his Glory, and because this is to be through Baptism, the King brings a
priest of Bagatas, keep his life, give him an inn near the pregnant mother, and the mother has a
dangerous birth; know the religious, and with the mother's license baptize the creature, and it
dies instantly, so that at the moment of its king Mahometano is found in the one of the Glory,
that the Divine Providence is willing and ordered.
What happened in the province of Túy was no less significant. It is this province, some valleys
surrounded by citrus groves, mountains, which border the northern part with the province of
Cagayan, and in the east with the town of Casiguran, the last of our doctrines. In this province
of Tagalos, Fr. Blas of the Mother of God had news of the people, being Prouincial, and for
reducing them to the police and to the obedience of our God and our King, he enuged them to
the PP. Fr. Pedro de la Concepción, Fr. Joseph Fonte and for nurses the Brothers Fr. Pedro de
Sacedón and Fr. Baltasar de N. These religious were in that prouincia two years, and the Indians
gave them what was necessary with all respect and benevolence . A man, already old, fell ill,
and when he squeezed tightly from his illness, he asked the religious who were in another town
to be filled: when he arrived he asked with tears for the Holy Baptism, and as soon as he
received him, when he died and went to heaven. This is the fruit that was taken from that day,
with a few children who were baptized in danger of death, for whose predestination the Divine
Providence seems to be so disposed. The same Provincial Father, Br. Blas of the Mother of God,
went with other religious to visit that province. And considering the little comfort that was
provided for the conversion, because they were divided into rancherías, without towns or
police, and between said village of Casiguran and said dances of Túy mediate reefs and
mountain ranges populated by wild Cimarrones, and they themselves are very sour, with that
without very serious difficulties and dangers one could not come and go to Túy; and thus the
Provincial Father with all the religious became his doctrine of Casiguran. The PPs also went to
Cagayan. from Santo Domingo, and they also left them for the same reasons as us. Many cases
could be referred to in each conuersión, which are undoubtedly particular and admirable. In
them, and always be our God and Lord blessed and praised, and his Divine Magestad give us his
Holy grace so that as his children we may praise him and be in this life and in the eternal. Amen.
In this way, I consider the conversion of King not of Philipinas: the happy day came when God
had determined to reduce the guild of his Holy Church throughout America; the Kings of France
44
and England dismiss their conquest; Admit it the Catholic King, although poorer and less
powerful in those times; conquered the America, go to Asia to Madrid relations that testify the
islands of Solomon and its wealth of gold and pearls; the navies of Spain go to their discovery,
and although they discover other kings and islands of infidels, do not stop at any; discovered
the Luzon Islands, conquer, and conquered, conserve yourself. Well, sir, if in the Luzon Islands
there is no gold and pearls that were thought, why should they be preserved? - «It doesn't
matter that, answers his Catholic Majesty; that I work as an instrument of Divine Providence:
gold and pearls is very accessory purpose; the main purpose is the concession of the King of
Luzon, which God particularly has predestined, having chosen me his King for instrumentality,
and since it has been achieved with so much Glory of mine and of my Crown, the main purpose
for greater service of my God, Let the Islands of Luzón be conserved, although my Thesoros are
spent in their conservation». - O, great God, how do you hide incomprehensible ends in usual
means, or altitudo divitiarum sapientiae et scientiae, Deo quam incomprehensibilia sunt indicia
cuis et investigabilis vid eius! FINISH
45
Reprint this narrative according to the copy in the Overseas Museum-Library (MuseoBiblioteca de Ultramar). (4 hours. Enfol.)
46
On the occasion of the receipt received by the Prosecutor of the Royal Hearing of these Islands,
Mr. Diego Antonio Viga two letters, and an information with number of witnesses sent to him
by the Mayor of the
Province of llocos, whose letters, ò information were because of the continuous assistance,
which had the Bachelor Sebastian Arqueros de Robles, Ecclesiastical Governor of the Bishopric
of the New Segovia in the town of Vigan, Cabeçera of said Province of llocos, with pretext of
Administering in the meantime, the Natives of the People of Bangues, who for many years were
empty, were restless, and altered the Natives, pregnant the successes, assi à the Ministers of
Iusticia, and as the Diego de Espinosa Marañon, Cura Benefited on the property of said Town of
Vigan; with whom said Governador had notorious disagreements, and that everything was born
from that said Governador kept his brothers and relatives in that Town? quales with their
authority, and presence cause considerable damage, and inconvenience; and requested in said
Royal Hearing Provision for said Ecclesiastical Governor to propose in the ordinary manner
suggestions for the presentation of the Bangues Benefit, and that he should live at the Head of
his Diocese, and not reside in the Town of Vigan, if not the term, which the Holy Council grants
to the Visitors.
This Royal Provision was dispatched, and the Governor responded to it, that her residence in
the Town of Vigan was of order, and the mandate of S. Arçobispo, and that she found no means
to execute, and presented her title, and the order she had for said residence, and simple
certifications of religious vnos. Considering this Royal Hearing the disturbances, or
inconveniences that could result from dispatching the second Royal Provision, ordering it to be
suspended then, in the meantime that Mr. President Governador, and Captain General tried,
and communicated with Mr. Arçobispo the means of peace, and more convenient to the good
example of the Republic.
This verbal response given by said Archbishop to said Governor was motivated to dispatch
Royal Provision so that said Archbishop sent the Ecclesiastical Governor of New Segovia, to
reside at the Head of his Bishopric: the one who did not obey, excusing himself with Several
pretexts.
Mr. Arçobispo, and his Fiscal Promoter, repeatedly urged that he be given testimonies of the
Autos, in whose virtue the Provisions were issued, and in the last petition, presented by said
Fiscal Promoter, he put the following clause.
So that his Magestad will put the remedy that he condemns, and remove the violence, and
oppression in which the Ecclesiastical jurisdiction is found: for trying to see her Minister of
justice in a subject, he finds the guilty shelter in the Royal Court, not only to get rid of
Ecclesiastical Justice, but also to be prosecuted, and banished to his Superior, and judge, who
justly desires, and seeks to punish him. And that all the aforementioned consisted of the abovementioned Autos, and that it was still understood by reliable persons, that in the Petitions
submitted for the dispatch of said Provisions, the decorum of Mr. Arçobispo, and his Dignity,
was lost, and that in the information that was made for the purpose, hidden crimes of
Ecclesiastical persons were investigated, and an attempt was made to punish them with the
47
first of said Provisions, without punishing the principal Authors being Secular, and only being
provided against the Ecclesiastical light for his own ò crimes, and hidden agendas, intimidating
him with this, so as not to do justice in the future, and that said Archbishop should satisfy him
of the reasons that moved this Royal Audience to the Provisions office, and that following the
Royal provisions ,
and Canonicas, could said Archbishop send the Camara Escrivano give him said transfer; but
that for the stillness, and convenience of this Republic, he was also sent to ask this Royal Court
first, making the requisites convenient, and necessary, requesting that it be ordered, and said
Secretary of the Chamber be sent said transfer.
Seeing more justified with these writings the motives that I flee for the issuance of the First
Royal Provision, the second was dispatched, which Mr. Arçobispo did not obey either; before in
the answer he gave to this second Royal Provision, he said, that he begged the Royal Audience,
give little hope of aid to the Ecclesiastics.
Motivated the Royal Hearing of consultation that was made by the Prosecutor, weighing the
irreverent, o improper of the Prosecutor's brief, and that everything was directed against the
credit, and justification of the Supreme Court, and its Ministers, dispatched Royal Provision for
that Mr. Archbishop punish his Fiscal Promoter, and be warned, how much he was surprised by
his dignity would have led to such contempt; à which Mr. Arçobispo replied, that the Fiscal
Promoter did not deserve punishment, because the petition was presented by his order, and
mandate.
At this time, the Ecclesiastical Cabildo to the Royal Audiencia signed co-signed of his Dean,
Dignities, Canons, and Rationists appears, imploring the Royal help against the Archbishop, by
the forces, and violence, that he, his Capitulants, and all the Clergy suffered: and the most
special because that Mr. Arçobispo had on his side a Religious of the Order of Santo Domingo,
called Fr. Raymundo Verart, and that he had since he came from Spain under the title of
Assessor, and Director; and that it was so introduced, that governed all the actions of said
Archbishop; that their determinations were so strange, that they had everyone in remarkable
dismay, to the extent that even the appeal of the forces denied, wanting to make the
jurisdiction of Mr. Archbishop absolute, and exclude his Magestad (represented in the
Audience) from the supreme Regalia of the aids, à the oppressed Ecclesiastical vassals; and that
in the same business where Iuez was, he was a lawyer; and that the Archbishop lived outside
the City in a Sangleyes Hospital, which is in charge of the Religious of Santo Domingo, that
damage was followed, and retardation to the business file, and was in contemplation of his
Frayles, behaving as such: then on the day of the election of Provincial avia given the obedience
to the Elected, and left in the Procession in fifth place, preserving the antiquity of Frayle, being
Elected Archbishop; and that he treated the Cabildo with strangeness, and his Capitulants.
With this appeal, he presented the Dean, and Cabildo collection body, in verification of its
foundation, asking for Provisions for Mr. Arçobispó; vna, so that Fray Raymundo could be
removed from himself; and another one for the Provincial Father of Santo Domingo, who said
that the Religious was bound by the remoteness of the Missions of his Religion, in accordance
48
with the institute, and called for him to come to these Islands at the expense of the Real
Hazienda.
In this matter, first, and second Provisions were dispatched for said Mr. Archbishop, and
Provincial Father of Santo Domingo, the qualesis did not want to obey, neither one nor the
other, giving very inattentive answers to the archbishop very inattentive, and in the last
recourse to the Lord Doctor Don Diego Calderón, giving due cause for disqualification what was
still spoken of the Ecclesiastical jurisdiction; and to Mr. Don Diego Antonio de Viga, he also
challenged, by the way in which he spoke in his writings: and by this means of the default
challenge of Iuezes, for not composing the Audience at that time of more than Mr. Don
Francisco de Montemayor, and Don Diego Calderón, was suspended, until the arrival of Messrs.
Don Christoval de Crimaldo, and Don Pedro Sebastian de Bolivar y Mena, saw the article of said
challenge, which at the request of Mr. Doctor Don Estevan Lorenzo de the Source and Alanis,
who also came again, declared no place, and it would certainly be because they were not
sworn, nor proposed according to what is provided by the Royal laws, and they also ordered
that they beg, and entrust said Mr. Archbishop to keep everything good. correspondence with
the Ministers, assi in writing, as of word, and notified of the Royal Provision, responded very
aggressively, concluding they would behave as the place of action The Ministers, which assi
speaks to you in all your answers.
Considering this Royal Hearing, the excessive responses or disobedience to said Royal
Provisions, and the scandals they caused, and that everything born from the influence of Father
Raymundo Verart, determined for more justification, and proof of that, that information was
made by Mr. Oydor Don Pedro de Bolivar, in order to the damages, and other consequential
pernicious ones that are caused to the public cause, and give motive to the quex of the
Ecclesiastical Cabildo of the assistance of said Father Fr. Raymundo Verart to Mr. Archbishop,
and as his Illustrious before said Father had come to these Islands, all conformity was carried
out, and good correspondence with the Royal Audience, Ecclesiastical Council, and other
Courts. And in this state this business, the Provincial Father Fr. Baltasar de Santa Cruz was
called to the Royal Agreement, where he was referred to the pernicious consequences that
such assistance is recognized in the public case, that it be increased more in view of his
disobedience, and he was admonished to fulfillment, and prompted execution of what was
entrusted to him in said two Royal Provisions, making him in charge of the inconveniences that
were, and everything was resistant, reproducing their answers. This resolution resulted in the
third Provision being dispatched with more justified reasons, to which the Provincial Father
Fray Baltasar of Santa Cruz persisted.
In the average of these appeals, he tried, and requested another against said Mr. Arçobispo the
Bachelor Diego de Espinosa Marañon, for claiming denied a just appeal that had been filed by
vn Auto, which contained irreparable tax, and Royal Provision was dispatched for said lord
Archbishop granted him such an appeal, and that if he finds it, he should not grant it to refer
the Cars, to see if he would force it to deny it, and said Mr. Arçobispo did not obey it, having
preceded the failure of the consented principle, you would enter to intimidate an Auto of this
Royal Hearing, a Receiver of her, and it was not continued, although in this resource the second
49
was dispatched, due to the withdrawal of said Bachelor Diego de Espinosa Marañon, at the
request of some people.
To the aforementioned news, è inexcusable aid, imparted by this Royal Hearing, was added the
one that prevailed the Illustrious Mr. Elected Bishop of the New Segovia, Doctor Don Francisco
Pizarro de Orellana, who happened to the Royal Hearing, saying, that Mr. Archbishop , in the
offices given to him, he reserves to his knowledge the cause of the Bachelor Diego de Espinosa
Marañon, being of first instance, being of his Parishioner, and Cure of the Benefit of Vigan, one
of those of his Bishopric, and requested Royal Provision so that the office was given by Mr.
Archbishop in the customary manner, and those causes were remitted to him, and in this
business he proceeded to the Fourth Royal Provision, and none said Mr. Archbishop obeyed.
The same effect of resistance had other four Royal Provisions, issued to said Mr. Arçobispo, at
the request, and recourse of force, brought by Master Don Gerónimo de Herrera y Figueroa,
Chantre of this Holy Cathedral Church, prisoner of order of said Archbishop in the Colegio de
Santo Tomás of this City, because of a complete cause, accusing him of contempt of contempt
against the Archiepiscopal Dignity, and in an event concurred in the body of the Cabildo à
requesting the appeal of which mention is made, on which he depart from his side Fray
Raymundo Verart, and on the rest that is said above, and said alleged Master Don Gerónimo
not to be competent lord said Archbishop, whose exception was imposed on him, and who
without determining the point, which as a preliminary ruling should be summarily resolved,
proceeded in the case: and if the judge were competent, he had to proceed with the
attachments that the Holy Council of Trent had; and that attentive to the aforementioned, said
Archbishop with force, and violence that executes in his person: whose case was well known to
this Royal Court, and its economy, and political jurisdiction to remove the force with which the
Prelate oppressed him : on whose reason these four Provisions were dispatched, by their terms,
so that said Archbishop could send the Cars, so that he could see if he did, ò don't force, ò send
them with his Notary, and would not obey them.
The Royal Hearing, trying as much as it were on your part, to excuse executing in Mr.
Archbishop the demonstrations that requested his operations, to see if tolerance forced him to
depose his opinion, suspended with the clause of aora, the execution of penalties of
strangeness in which he was declared incurred That although the suspension was still attributed
to the omission of the Hearings, that not all were little disconsolate, afterwards it was learned
that it had not been but very deliberate determination, that Mr. Governador did not influence
with his good zelo, and when everyone expected to move in The opinion of Mr. Archbishop, he
worked harder: then having presented the Religion of the Company an executive, dispatched by
the Royal, and Supreme Council of the Indies, on the precedence of the College of San Joseph
to that of Santo Tomas, which is in charge of the Dominican Religious, in which I flee a lot of
contradiction of these, until they came to break into threats, which the Company saw executed:
then the Fiscal Promoter of the Ecclesiastical, licensed by Mr. Archbishop, who still fulfilled
cause, asked the Royal Court for help, and collections dól, so that the General of the Nao
Capitana Santa Rosa, who came from arrivada, and not yet arrived at the port, gave it to him for
the bail embargo, which he said they came in said Nao de cuéta of the Fathers of the Company
of Jesus, and at the same time the Reverend Father Francisco Salgado, Provincial of said
50
Religion of the Company, presented himself by force in said Royal Hearing, for which he had
said Mr. Archbishop in prosecuting against his Religion, against the many Privileges, and
Exemption Bulls that were assisting him: and while these businesses were pending, and without
determining anything in them, the said Provincial Father represented, which, nevertheless,
being, as said It is, pending these points, I had news that a Notary of said Mr. Archbishop went
to said ship to different proceedings in irreverence of this Royal Hearing, and that dispatches
were collected, so that the matter was not proceeded, nor did the General allowed until the
point was determined; and although they were dispatched, they did not cause any effect:
because by testimony it was enough that on the day following the one in which the Prosecutor
asked for help, Sr. Archbishop's Ministers went to said ship, and without presenting an office to
the General avian worked, and proceeded, until making seizures, and bale deposits, whose
business had no final determination, because it was extrajudicially learned that Mr. Archbishop
was dismissed in it.
In this Royal Hearing a long-time plethora is pending, between Captain Don Pedro Sarmiento
and Leoz, as husband of Mrs. Michaela de Lisarralde, daughter of Don Luán de Lisarralde, and
great-granddaughter of Doña Maria de Roa deceased, albaçea who has been of said Don Luán
de Lisarralde, and tutor of said Mrs. Michaela, against Father Gerónimo de Ortega of the
Company of Jesus, Alvacea who was also a Bachelor's Degree Nicolás Cordero, and this one of
said Doña Maria de Roa, on the guardianship, and inheritance that it belonged to said Mrs.
Micaela, and accounts, that of all the aforementioned she had requested; and said Father, in
accordance with the Orders that had been notified in the reason, had the accounts presented
at the Royal Hearing, having preceded the appointment, and acceptance, and oath of
Accountants; whose plea, as it is said, was of a long time, and in it there were two Cars of the
Royal Audience, that all those interested in said executors requested their justice in said Royal
Audience. And being in this state, the said Captain Don Pedro Sarmiento, insisted by Mr. Nicolás
de la Vega Caraballo, a close friend of Mr. Archbishop, asked Mr. Archbishop, that said Father
Ortega be sent said accounts with penalty of Censorship, as he was ordered by repeated Autos,
however, that the said Father declined jurisdiction, having the court pending the trial, and
presented said accounts; that he showed probable testimonies to said Mr. Archbishop, and
nevertheless he persisted in sending him said accounts, until denouncing him as
excommunicated, based on the averse requested in the Ecclesiastical Court by said Don Pedro
the delivery of the dowry to said Arzediano Cordero; whose Censorship appealed to Father
Ortega for whom it should be, and he did not want to admit that appeal: the one who was born
to the real aid of the force, on the ground denied said appeal, to want to force him to what he
could not, as it was to give him such accounts already presented at said Royal Hearing, and
therefore, and by nature the same cause only of their knowledge, and of lay people; in which
reason the ordinary Royal Provision was dispatched, so that the Notary could come to a
relationship, and intimidating it to Mr. Archbishop, gave a very long response, founding with
irreverent words not to be the legitimate degree, nor to send the Cars; but that in the
necessary protests, and on condition that the Cars do not pass to the power of any Minister of
the Hearing, but that they remain in that of his Notary, he would give him order to be related to
the Hearing ordered, refusing to acquit said Father, and is about to excuse new grounds for
controversy with this Prelate, he tolerated the condition, and that it was so unusual. And after
51
making a relationship Domingo Díaz, and assembled in her speech two false propositions, in
which he deprecated with the inspection to the letter of the Cars, said Notary taking them
without waiting to assemble the sight in them, and determination of said Royal Hearing, who
declared that cause, and his knowledge of laymen in everything profane, such as guardianships,
inheritances, curatorships, skills, and other matters of high quality, and that by virtue of that
the Cars that touch them in said possession were retained Royal Audience, and with regard to
the pious legacies that had said wills, declared that he was forced not to grant him the appeal
that he had filed for the Delegate of His Holiness, and that in consequence of all the
aforementioned, he would be acquitted, and then removed of the tablet, and Royal Provision
was dispatched for it; the intimate one to Mr. Archbishop, gave her an extremely excessive
response, and disregards the authority of this Royal Court, Royal jurisdiction, Mr. Governador,
and Mr. Oydores: refusing to remission of the Autos, and acquitting said Father, and expressly
manifesting would persist in this resistance: and that assi usassen with him, and his dignity the
violence that the audience wanted. Also having Sergeant Major Don Juan Gallardo, Justice
Major, Spanish, and Governor of the seafarers, and war of the Port of Cavite (which is the most
important destas Islands, and position of the highest ranking) prisoner à Lorenzo Magno
Artillero , said Mr. Archbishop sent him a requisite letter to deliver said prisoner, and the cause
that aviated fulfilled against him; or you declare an oath deferral if the aviation, or not, and in
this requisite letter the Archbishop did not insert the one who said he had fulfilled his
Illustrissima against the aforementioned, married twice; and he saw the Spanish word of
imperative words, and spoke of you, as in the Royal Provisions is practiced; and when said
Castilian sent him the prisoner, Bolviò à dispatch another requisite letter, in the same way as
the previous one, at the request of Francisca Ignacia, woman of said Lorenzo Magno, against
whom it is enunciated treat pleyto of divorce, so that later, and without any delay, under
penalty of excommunication, and of five hundred pesos, within three hours the Notary
testimony of the cause that was fulminated against said Lorenzo Magno was delivered; and
with testimony of these two Requirements, the Spanish was presented at the Royal Court,
asking him to be begged, and to entrust
said Archbishop, that in those who dispatched to the justices of his Magestad observed the
provisions of law, treating them with the courtesy due to the post. And when these Cars were
seen at the Hearing, Royal Provision was dispatched so that said Archbishop, in the letters
Requirement to be dispatched
à the Iusticias of his M agestad, treat them with the urbanity that must, according to law, and
style; not speaking of imperative words, nor of you, and in the intimation that was made to him
by Real Provision, he gave a response full of inattentions, expletives, and irreverences against
the Royal jurisdiction, Mr. Governador, and Mr. Oydores; and by providing these vn Auto so
that Dr. Don Joseph Zervantes, and Maestro Nicolás de la Vega Caravallo, who were introduced
to it, did not interfere in the Ministry of Lawyers, that pernicious consequences to the public
cause were followed, for not After studying the faculty of Law: they responded to the
notification that Mr. Archbishop had already ordered them not to advocate in Secular Courts;
and Caravallo said, saying, that it was only who could send it to him; and the following day Mr.
Archbishop provided Auto against that of the Audience, sending, that in his court not be
52
admitted some requests, that were not signed of the said Doctor Zervantes, and Master
Caravallo: and being seen given to the Prosecutor, of all the answers he asked, that without
giving rise to more disobedience, and contempt, the penalties of strangeness, and amision of
temporalities in which he was declared unjust, and that for this purpose be raised, and taken
away, and removed the clause for now, which contained the Order of October 1 of the past
year of eighty-two, and the one of May 1 of that year was executed; and seen these Cars by the
Royal Audience, with the attention, and maturity that matter of such gravity requested, the
strangeness was resolved in Mr. Archbishop, and was sent to the People of Lingayen,
Pangasinan Province, whose Doctrine is Religious Dominicans; and it was committed to Mr.
Doctor Don Christóval Grimaldo de Herrera, and to Sergeant Major Luán de Veristain, Ordinary
Mayor, who made it with all prudence, stillness, and calm, and embarked on a long boat, where
the providence of Mr. Governador He had prevented all his pastries, with everything else
necessary for his livelihood, and motto.
The Royal Hearing was very provident, because preventing the uproar, or concerns, which on
such occasions usually fail, trying to ignore how much could serve as a reason for them; and
recognizing what could be the one who rang the bells doing some demonstrations, he asked
Mr. Governador to send guards in the Bell Tower of the Church, and in the house of Master
Luán Gonçalez de Guzmán, Provisor, so that he could not send any demonstration while the
strangeness is executed. The same day that this was executed, the Royal Provision Hearing to
the Cabildo was dispatched, so that it behaved with all good correspondence with the Royal
Hearing, and other Royal Ministers, not giving rise to violence being seen in the vassals of his
Magestad, nor that the resources to it of force were impeded: that he be warned not to admit
any office of appointment of Governador del Arçobispado, nor that jurisdiction be exercised,
until as long as the appointed one was represented in the Royal Aquerdo, and in the customary
oath made , what the Cabildo obeyed: and being presented in the last lordtrissimo Master Don
Fray Ximenez Barrientos, Bishop of Troy, and Assistant of these Islands, with the appointment
of Governor, which was made by Mr. Archbishop, his date of twenty and March 7, being already
said Mr. Archbishop declared a stranger, he was referred by the Cabildo to the Hearing, where
seen with what the Prosecutor asked, near that it was not given to him, he retained it for the
superior reasons that assisted him, and referred to the Council, so that his Magestad
determined what was served, and in the meantime the Cabildo used his right. And here, in
parentheses, I am offered to say that although the secrets, and justified motives of the
Audience are inscrutable, you can probably believe, that among those who reported, the most
important would be the acknowledged aver, that this Bishop, to very few days after arriving in
this City, he preached in the Convent of Santo Domingo the day of the Naval Battle, and all the
discourse of the Sermon was to attenuate the Royal jurisdiction, and to reprove the resources
to it, preferring to say, that this whole City was a University of vices, when it could not have any
experience, and has been the one that has most influenced the operations of Mr. Archbishop,
striving him so many repeated disobedience. The Cabildo, by virtue of not admitting the
Hearing by Governor to said Bishop, declared interpretive Vacant Headquarters, and the Bishop
Bishop of Troy responded, he could not be sent better new, for not wanting to have in charge
sheep agendas: with which then the Convent of San Luán del Monte, outside the city walls, was
bolted: and the next day, a Dominican Religious went to invite the other Religions, except the
53
Company, so that after the prayers they would touch Entredicho, as Santo Domingo would do,
and that the Dean Master Don Miguel Ortiz de Cobarrubias, whom the Cabildo aviates
appointed by Governador, aviates him to disclose the Master Juan Gonzales de Guzmán,
Provisor of said Mr. Archbishop: with which the Dean asked for assistance from the Infantry to
the Lord Governador, to go to the Convent of Santo Domingo, and extract that Master, where
he was withdrawn; and becoming taught, and going to said Convent, his entrance on the part of
the Religious had a lot of resistance, disproportioning him so much that, for ignoring major
inconveniences, he had to come to report to Mr. Governador, and Real Audiencia, who was
together, who Royal Provision dispatched, so that the Prelates of Religions were notified, that
in touching Entredicho they followed the Matrix, which prevented a great scandal, uproar, and
popular commotion in this City: where after said strangeness was executed There has been a
great deal of calm, without the need for the slightest alteration.
And for being part of this news, it is not an excuse to give it, that on the day of Kings assisted in
the Holy Cathedral Church the Royal Hearing, Father Fray Francisco de Villalva, Dominican
Religious, preached in great degree speaking in it Clearly, and pointedly against Mr.
Governador, Mr. Oydores, and Ecclesiastical Cabildo, trying east of Schismatic, and clicking Mr.
Archbishop: Do not give anything to VS llustrissima of Temporalities; look at God; trying to
attenuate the Royal jurisdiction, and increasing the resources à la Audiencia, so much that it
motivated that he be with his Chaplain to raise Mr. Arçobispo, so that he would send him to
cease: and his llustrissima responded that the Preacher was doing his office, in sight of these
demonstrations, he continued in the Sermon until it was finished; and after order of the
Agreement, Mr. Oydor Don Pedro de Bolívar embarked on said Father, to be taken to the
Province of Cadbalogan, where he was, until the case of the departure of the Nao arrived, and
embarked to go à Madrid, where the Cars were sent, as it was executed, and although the Nao
arrived, now it is embarked on the Capitana. God take it well, ánd V.M. save many years.
Manila, and June 15. of 1683. Juan Sánchez.
54
For the copy of this curious narrative, the copy that exists in the Museo-Biblioteca de Ultramar
has been in sight. (20 hs. in 4).
55
Jolo, Island celebrated among the acquaintances of this Archipelago, of quadrilateral figure with
thirty-six leagues of bojeo is in five degrees, thirty leagues away to the Southeast of our
Samboanga. It is, Scale of Bor ney, and Metropoli of fourteen adjacent Islands, you suggest to
its King, and of more than thirty populated rivers that are on the coasts of Borney of the same
relevance, whose havitators among Guimbajanos, (that is, people of mount) and Parianos: (that
is, havitators of the beaches, and skirts of the earth) is composed of more than one hundred,
and fifty-five thousand souls. Its healthy, serene, abundant temperament of Elephants, and
Spotted Deer, generous Cavallos, Bacuno cattle, Poultry, and various fruits, and exquisite, rich
in Pearls, Amber, Zera, Cocoa, Shell, and Carey , Balate, very esteemed seafood à los Chinos,
Signey (currency of Juggling) Bird Nests, which are very nourishing, and precious in these
Islands, and in China, Palo de Aguila, of great esteem, and several other Quenta woods , of this
pleasant, and rich district, is legitimate Lord, and owner Mahamat Alimuddin, and Fernando
first King of Iolo, the most honored, and praised among the Kings of Asia, expressions with
which our King Lord D. Phelipe V. of Happy memory illustrates him, and dignifies him in his
Royal Letter of 12 of Iullio of 44. of the next thenor.
DON PHELIPE FOR THE GRACE OF GOD KING OF SPAIN, AND OF THE INDIES, Archduke of
Austria, Duke of Burgundy of Brabant, and of Milan, Count of Haspsbourg, and Fládes de Tirol &
c. To you the honored, and praised among the Kings, and Principles of Asia, Mahamad
Alimuddin King of Iolo, to whom all good, and honor we wish, health, and accrue good wishes:
For my Governor, and Captain General of the Philipine Islands, and President of my Royal
Audience of them, who resides in the City of Manila, I was informed in due time with authentic
instruments, that the year of one thousand seven hundred and thirty seven instance, and
request You adjusted, concluded, and solemnly swore in the aforementioned City of Manila
through the Ambassadors, and Principal of esse Reyno vn treaty of Peace, friendship, and good
correspondence with several Chapters, and conditions conducive to stillness , conservation, and
free trade of some, and other domains, manors, and with the express quality that this Peace
had her to establish your Greatness with the King of Tamontaca, our Friend; the treaty I
deserved to approve, and confirm by my Royal Identity of June 9 of the year of one thousand
seven hundred and forty-two, hoping you would keep and inviolately observe him as a good
Prince, and then by the Fathers of the Company of Jesus Apostolic Missionaries destined
(among other Religious) to preach the Holy Gospel in these Eastern Regions, I have known with
very special taste, and consolation saw that for many years there have been, and are the
aforementioned Missionary Fathers favorably admitted, and benignly treated in this King for
your greatness, and for its predecessors; everything that has made me conceive of the hope
that with the assistance, inspirations, and help of Almighty God, your greatness, and the
Principalities, and Vassals of his King, will come to know, and embrace the Christian, Catholic,
Apostolic, and Roman Religion . That it is the only true one, illustrated by Faith by revelation,
and by tradition, and confirmed by so many, and so irefragable Testimonies, and that alone can
lead us to the greatest happiness, which is Glory, and eternal salvation. of our souls For all
these, so great, and powerful reasons, and because the most Main, that I have had to admit to
approve, and confirm the peace treaty made with your greatness, is the ardent, and pious
desire, that assists me, that assi your greatness, like the Principal, and Vasallos of his Reyno
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know the true Law, and admit the Christian Religion, which I profess, as well as all the Vassals,
and subjects of my stupid dominions in the four parts of the World, by whose means, and
spiritual and sacred bond ensures at the same time the solidity, and perpetuity of the Peace
concluded, the reciprocal advantages that can be followed from them to this King, and to my
Provinces of the Philipine Islands, I beg you, and exhort, that your greatness, and the
Principalities of his Region admit receive, and gather in that Capital, and in all other Peoples
benign, charitative, fraternally to the aforementioned Fathers of the Society of Jesus, whose
virtuous, and good procedures are well known to your greatness by pointing out Sites to build
Churches in which they can preach, and teach the Holy Catholic Fee, and allowing their Vassals,
to go to hear the Christian Doctrine, and those who want to execute it can follow. of his own
free will and without violence. And I also strongly recommend and ask your greatness to try,
and treat with kindness, and pleasure by the Chiefs of his King to the aforementioned Fathers
of the Company of Iesus, favoring them, sheltering them, and defending them from any
inconvenience, and vexations. That I can try to do them, I hope so, and it will be very much of
my Real gratitude, as otherwise, it would be very much of my displeasure, and just cause of
serious harmful inconveniences to your greatness, and to your Vassals. And because it would be
possible, that the common enemy of the human genre, or some ill-intentioned, and perverse
people would try to introduce distrust in the spirits of your greatness, and of your Principals
attributing my pious desires to other less selfless purposes, I promise your greatness in proof of
my sincerity, and with the assurance of my Real word, that in no way, nor under any pretext,
will your greatness, nor the Principalities of your Reyno be disturbed, nor disturbed by my
weapons, ò by my Vassals in his Domain, and Govierno, but in everything, and for everything
they will enjoy their full, and absolute authority in the same way, in which they enjoy it, without
my Governor of the Philipine Islands, or another General Minister, nor Vasallo mió daring, ò
dared to annoy your greatness, or its Principals, and Vasallos, nor enter this Reyno without his
express license, because if any of them were stupid, they would incur my Royal indignation and
may be punished for your greatness, apprehending him in his Reyno as it corresponds to the
quality, and seriousness of his crime. And fulfilling on the part of your greatness, and of its
Principals (as I do not doubt it) everything that is proposed here, and expressed, I also offer to
attend to the conservation, and defense of its King, helping him with my weapons against any
enemies, that they try to make war on your greatness, on which I make a special assignment to
my Governor, and Captain General of these My Islands, so that, knowing of my Royal will, I will
put it into execution when the urgency requests it: God keep Vra Grandeza, and grant him
spiritual and temporal prosperities, which I desire, and more convenient. Of the good Retreat
to doze de Iulio of 1744. = I THE KING.
This piadosissima, exemplarissima, and discreet exortation of our King, received that of Iolo in
his Court with demonstrations of utmost honorificence, gratitude, and joy, by the hand of
Father Francisco Zasi, and Sergeant Major Don Thomas de Arrevillaga Ambassadors destined for
his conduct For this government. And with the participation of the Sultan à los Principales, and
Data in various Boards held on it, he could not obtain them, and depositary opinion on the
asumpto, until finally reconsidering them with what he needed, the answer to the King of Spain,
they came to compromise in the opinion of Lord Sultan, saying: That he should answer for all of
them; To what the Sultan told them, that if he had to answer, he could not refuse what he
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proposed, and asked his Brother the King of Spain, that he to any of his Vassals who bowed to
her, would be prevented, although his son Israel was the firstborn, heir of his Reyno: in which
they consented to said Data, and Principal conforming to the opinion of said Sultan, who in fact
responded to our King, opening the Doors of his Reyno for Evangelical preaching, that I also
participate in this Government that consequently dispatched the PP. Luis Angeles and loseph
Billelmi, of the Sacred Company of Jesus appointed by their Provincial for this purpose; those
who arrived at the Presidio of Zamboanga, passed him the notice of his arrival through the
Governor of that Presidio, that the Sultan was notorious, happened joyful, and pleasant to said
Presidio, and led with him to these two Missionaries, and to his entourage until his Court,
where he hosted them with the greatest honor, and gift, that he could in his own Palace,
Interim that they were manufactured House, and Church, for which he pointed out the land,
which they asked for, and in his habilitation he showed himself very doing diligently, and
diligently forcing with his exemplar, and with his orders to all his people, so that they concurred
to conclude said Work.
This fact corresponded to our hopes based on the inclination, and good affection that this good
Prince has manifested since his early years to the Spaniards, with whom he has dealt, and
communicated a lot, has always been faithful, and loyal, and never The word has been lacking,
not even friendship, that he prizes himself greatly in degree, that his Vassals, and Joloan Facts,
did not put a greater mark on him than to say, he was very loving of the Spaniards, and that
because of that they were poor, because this Prince did not allow them to pirate in these
Islands, and not only has he always shown this inclination to the Spaniards, as Spaniards, but
also as Christians, and Catholics, and what is most respectful, and reverence to our Priests, and
people religious, for what it abounds full, the Joloanos said, that their King, was not
Mohammedan, in whose Ceremonies they always observed him lukewarm, and little careful;
With these good dispositions, and with the sapphire of the Divine Aids, this Mission was
running happily, after a few months had passed, a violent sedition of some Data against the
Sultan and against the PP began to be recognized. Missionaries, those who were required to
retire to Zamboanga, with the loss of all, or most of their things, and trousseau; and the Sultan
who was delayed a few more days, suffered a thrown, that they gave him a mouthful at night
when he came down the Vna Staircase, so dangerous, that he had not hit the Spear in the bony
of the quadril, did not run it counted, and it shows the iron of the Spear, which he brought in
this crooked Capital, and the effect of damage was left all the right leg Cazi liziada, so that
although he has convalesced in this City in health, and in the forces, he has not been He was
able to fortify the leg, the one that cannot kneel, or walk without a baculo, and perhaps with
the help of a time. In this turbulence, said Sultan, conceiving himself deprived of the just
obedience of his Vassals, and of his King, he retired to the Presidio of Zamboanga to move to
this Capital to request the aid, and necessary means to reduce, and suggest to his rebels
Vasallos, well that he did the undone to give them to understand, that he came to see this City,
and visit his Governor, for the affection he had for him, and he was instructed by the letters of
this Government, and by the two PP. Missionaries, it would always be well received and treated
here.
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He put his coming into execution, and he arrived in this city on the third day of Henero of the
year of 49, from whose arrival, news the Governor, sent him lucid, and ornate boats, so that he
disembarked, and passed to rest at the Guerta House , that on board the Binondo River he was
prepared, making him a delegation, the sergeant major of the square, with other Cavos, giving
himself ordained, so that the Mayor of the Province of Tondo Gral D. Gaspar de la Matanza, as
furriel mayor of accommodation of his Highness, everything necessary was necessary to him to
his congrua sustenance, that was supplied with gift, and abundance to the King, and to all his
family, that was made up of 70 people, with three Main Joloanas, and other servants; a
Company of the Third party stood out for its custody in the House of its dwelling, in order to
avoid any contempt, ò kind of discomfort, that some vulgar person, ò malice, ò ignorance.
The public entrance was available, which, fifteen days after arriving, executed in this way: The
Car of the Lordship, with six Cavallos, and the Captain of the Guard, with six Halberds to
Cavallo, left the Royal Palace to drive him, intimidating him he was accompanied by all
neighboring Vezinos outside the walls, and he made Hiziessen Corte with his forlones, stoves,
and verlinas, it was prevented, that from the Sultan's House triumphalic arches of paintings,
and others of lanyards, and sayasayas of colors, up to the Palace of Aquesta Capital, so
curiously formed, that in its way the vines imitated the Doric, and Tuscan, and others the Ionic,
Corinthian, and composite in its columns, pedestals, cornices, architraves, and capitals, hanging
the streets of matiçadas Curtains, which in colors of amaranth, and of the dawn formed a brand
new spring, enriching their terrain, resulting in such beauty in sight, that they struggled with
attention for the sweetness, which caused the continuity musical instruments of sound
instruments,
that in each dwelling of the Neighbors they alternated with competition the softness, and
melody, and with gorgeos breaks, low sighs, pauses, and echoes, and with tiples, with tenors,
and contraaltos, multiplied voices, and numerous choros celebrated more than with singing
Plain the entrance of the Sultan: the Militia Companies of Mestizos, and Naturals of suburbs,
and extramural Villages were outlined by the side of the Road, two mili men of Ape, Lanzeros,
Piqueros, Ballesteros, Archeros; and eight hundred of Cavallos, also with the weapons of his
vso, and the more with multiplied mouths of fire, and armed some of breastplates, brazeletes,
escarcelones, adargas, and celadas, more than thirty milli would be the Natives who deranged
their Peoples At this novelty, thick clouds of voyeurs over the roofs, texados, towers, and many
other cracks where curiosity wandered. The clarines, and Trompas, which were chained in the
middle of the Passeo, incited the martial breaths to the greatest rejoicing mainly when he
confronted the Sultan with the Third of the Pampang Indians, who camped in his Quartel as a
reserve body, and dressed in uniform with the royal livery corresponding to his condition, he
was made with viçarria la salva, and the body of all the Gunners, bombers, miners, and
spenders with the General Theniente of this guild, also performed
his complacency with triplicates, and reverent courtesies, and the celebrity was being
embodied with the admiration of the Sultan I conformed into the City. As he entered the
square, he saw the entire militia corps of this Third in a well-formed line-up skid, and planted
on his land, which in his view was made a general save, having preceded the generalissima of
the entire Artillery of the square, indicating in this function the Field Master of the Real Tercio,
who commanded the foot of Exercito à Cavallo with a very outstanding gala, firing a pistol in
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the courtesy, which he did to the Sultan; also the sergeant major distinguished himself on this
occasion, not with lower performance. The entire Neighborhood from the first hall of the Royal
Palace profiled on two wings, to the door of the main body of the guard, richly dressed, made
his welcome to the King, who then came to the last Hall of reception, embraced the Lord
Governor tender, and closely, that he was accompanied by many Religious greeting him, and
haranguing him with lively expressions, and with his natural eloquence, which the Sultan well
perceived as being very intelligent in the Spanish language, coadiuvating the Interpretations of
the Loloan language. The Hall of this first Audience was well extended, and cleared, all
entangled with beautiful Damasks with carpets of the same kind, erected in such a magestad by
the portrait of Mr. Don Fernando, who was to venerate in a magnificent canopy. In front of the
whole Neighborhood, the Sultan meant that he was stripped of his Throne, and that he came to
ask for help in the confidence that his Magestad promised him the defense, and indemnity
against his enemies; à what the Governor responded, that he would try to perform the
expressions of his Magestad, and that he would be attended to in all that was of his relief, and
gift, mixed other reasons of benevolence, and urban hospitality, which ended with vn Splendid
soft drink, which was ministered only to the Sultan, who was fired, and bumped with the same
pomp, and solemnity to his accommodation; he was also given a copious refreshment, and
general à la Luz Vecinos' lucid contest: this then, as a showy gift, the most prudent prudence
brought him to manifest to the Sultan, as in the outline of greatness, and the high power of our
King, and Lord, in these last confines of his Monarchia; so that raising the concept of these,
festive, and pompous preliminary infested by these colorful, and bearing the Lord President
portrait the most alive in these parts of his Magestad, which will be that of the Supreme
Original. Of the Holy King Don Fernando, the Authores refer that for the treatment, and
affability, with which he received the Moro Vencuit King of Valencia until he placed it under his
canopy, when he was the Moro to visit, he then managed to do it his feudatary, and what else
is it, that by putting the Mahometana sect, he embraced Christo's Law; à whose alcazar shots
are shot of so much urbanity, and good courtship. Confused rather than admired, the Sultan
doubted, and it seemed incredible the same as he felt, and recorded with the dress and even
some dizziness experienced that afternoon by the baybens of the Car; whose flying vagel
pleased him very much for the gift, and comfort.
They immediately began to visit him Religious, and some of the Neighbors, to which he
corresponded, also visiting all the Sacred Religions, where he was shown everything special,
falling into grace the excitement of the number of Botecics, that the harmonious reintegrates I
froze an Apothecary, and what took all the attention away from him was the art of Printing,
being so fond of the easy way of stamping the concepts, without the labor of writing, that he
tried to forge a printing of his characters in his house, what he achieved at a low cost; because
as an industrious, and of cleverly intellective ingenuity, he understood the difficulty of this
machine.
He also admired the comedies, which he saw represent the Mestizos, and Natives of the People
of Binondo, shifting from the Police, Ladinós, and cultivation, which they had with the teaching,
and doctrine, in which the Spaniards had exercised them; blinding him on this opportunity; Mr.
Governador the appetite to promote that which was to visit the Main Sangleyes, and mestizos
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so that he fell in love with the economy, decoration, and cleanliness of his houses, and
therefore inferred his speech, how well he looked in these People the civil and political care of
the Spanish. His presents are given to him, and many beasts to further excite his fondness for
the Spanish Nation.
And intending more the application of the Governor to win the Sultan, bearing in mind the
fervent zelo, with which his Magestad yearns, because God our Lord is known, and revered, and
that the preaching of the Holy Gospel bears roots in the King of Iolo , and Mindanao, acestò all
the Artillery of its industry for the achievement of this glorious end, inviting the Sultan, so that
he could see from the Palace all the public functions, that were offered, as he executed; coming
to see the Processions, the Paseo de la bulla de la Crusade, the Real Pendón; as he also came to
complement, and give the years of our King the Lord Don Ferdinand the VI, and of Our Lady the
Kingna his Wife; in whose act the Governor corresponded to him with expressions of much
esteem, jubilation, and gratitude, meaning it effectively by giving him every time a gold chain, a
belt of Emeralds, and another of Rubies, a coin with the effigy of Mr. Don Fernando , and a new
money coin in the present Reynado. Great pattern set forth for posterity on these occasions the
Lord Saint Augustin, who writing to Macedonian, tells him, that man must love his neighbor, as
well as, striving with the Gifts, with charity, and with teaching to place it in the guild of the
Church, this rule took advantage of prudence, arranging the frequency of the concurrences, for
the achievement of the occasions, in which said Lord could exercise his affability, and for this
human commerce go slowly, flashing light of the Gospel . Assi was already running in the
Passeos, which in Car they are, already passing it to Cavallo, which for the purpose was
prepared vno manzo, lateroso, and Membrudo de Brida, with galanas mantillas, and bizarre
arreos, but where some were better vellos lanzes, it was on the table in all the many times, that
he came to eat at the Palace, because he was told by Mr. Governador; Sultan, if you want to
defeat your enemies, and restore yourself to your King, convert the Law of Iesu-Christo,
because for you to believe, that this is very true, you must know, that Emperor Constantine the
Great saw a luminous Cross , which appeared to him in Heaven, which had this sentence
written in Light Characters, Constantine in this sign you will conquer, and assi was, because by
putting in his Banners the badge of the Cross, he defeated his enemy Magencio, and with only
eighty one thousand Soldiers on foot, and eight milli of a Cavallo destroyed the powerful
opposing Exercito, which was composed of eighty mili Soldiers of a Cavallo, and one hundred
seventy-two mili of infantry baptizing, to thank God for the benefit, also building magnificent
Churches in Rome, and in other parts endowed and enriched with precious ornaments, also
obtaining two more difficult victories of Licinius, whom he lost more than one hundred
thousand Soldiers. Triumphos all of the true Religion, and of the Holy Cross; the Clodobeo King
of France, by being baptized, also managed to defeat his opponents, undoing copiosissimas,
and numerous hosts; and à his exemplary on the same day, which received the baptism, three
thousand of his Soldiers were baptized. What happened to Iabelon King of Lithuania, who
converted to our Religion by marrying the King of Poland, who was Christiana, the day she
received the waters of baptism à her imitation her Brothers were baptized, and all her subjects
asked for the Holy Baptism, and like this at that time it was impossible in each year in itself, it
was taken as a record, that by then this honor was made to the nobles, and to the others
distributed in troops, they were sprinkled with Hysopo, and holy water the Priests, putting the
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same name Christiano to men, and another to women. He would put to the Sultan that, when
Magellan arrived in the City of Zebu, the King called Hamabar, received him with all his people,
with great care and friendship, and Magellan had special communication with the King, healing
his nephew with his medicine , which he applied, with which he attracted the flock of the Divine
Pastor à el Rey, who requested the water of baptism, which was ministered after well
instructed in the main mysteries of our Holy Fee, following his example eight hundred people,
executing this act with great solemnity on Sunday, having preceded the Missa in front of a
Cross, which was erected and is so rooted, that after apostatizing those natives, he never let
himself go; it was explained to him how smooth the juice of our Lord Jesus-Christo was with his
Divine grace, and that the Holy Sacraments were the Channels, where he communicated, and
acquired this Thesoro, with other doctrinal expressions conducive to liking him to our Holy Fee;
with these special cases, which are the brief, and effective way to Heaven, and others of
equality, was the Sultan so cheerful, and glad he knew each other, they felt good in his heart,
and when he was present complacency, which Mr. Don Fernando would receive with the news
of being baptized; with whose sacrament he would inextricably strengthen the bond of his
friendship, and the obligation to protect him on all occasions, and defend him from his
enemies, that the same rejoicing in his soul, would have his Holiness with the news as Lord
Alexandro VII had it. to see the heresy à la Reyna of Sweden abhor, and to know that the Reyna
de Cinga in the Reyno of Congo, deviated the Idolatria, and in the opinion of serious historians,
there was also the consolation of having baptized the King of Morocco . And Lord Gregory XIII
remarkably praised the fee of St. Canute King of Denmark, because from the last confines of the
World he recognized the Roman Church as a Mother, not missing this soft, and alternated
Catholicism, Christicolas that influenced the same glorious end, because General Don Pedro
Zacharias as his old friend took pains to dispose of his will; and to block this Bulwark
everywhere, the Lord Governor helped himself with the power of the Holy Sacrifice of the
Missa, and with the Prayers of Venerable Servants of God, to whom his alms contributed so
that they might become novenaries to God, and to special Saints of the Court of Heaven, so
that it would deign to convert, and attract this lost and lost sheep; and because the prayer was
linked to the work, he also began to play the most energetic drums, and eloquent to open gaps
in the will, which was the copy of many gifts, which he gave to the King, and to his whole family,
following the Oracle of Apollo, who responded to Phiiipo, Father of Alexandro, consulting, if he
would win a Battle, which was to present: Phiiipo, if you want to win, fight with silver spears,
gallant emphasis, and healthy aphorism for application in ailments of a hard heart, and
hopeless.
A beautiful dress was cut from the Sultan, rich green fabric, and he was embroidered with a
band of gold embedded with nuanced gemstones of Diamonds, Emeralds, and Rubies, which
was embossed in a thousand pesos, and he was given three Golden Poles , vn Silver-trimmed
shotgun, with two Guns: two Diamond Rings, amethyst vna, Powder Caxas, and Golden Buyo,
with different carved silver stones, for their service, and descent; to all his guard of Halberdiers,
who were sixteen persons, he became vniform of silk, and to the Captain of the Guard of rich
Velvet; but where copious shrapnel of gifts was thrown, it was to the women of the entourage
that they were supplied with silk beads Chitas, Fine Cambayas, Gold Chains, Caxuelas Manillas,
Rings, and Arracadas, and all attire to Spanish fashion, with the exception of other offenders,
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which were sent to them daily, so that the ingress facilitated by these covert entrances would
ensure better expiration, in this way the attacks continued to reinforce the trenches of
Christianism, when in a day that was not expected, that It was the first day of December of the
next passed year of seven hundred and forty-seven, and nine was declared to the honorable
Member, who wanted to be Christiano, and to receive the waters of the Holy Baptism, this
novelty over jumped the mood of the Governor of joy well that did not doubt to obtain,
although not so briefly, the triumpho of his eagerness, because with the baptism of seventeen
Ioloes, that he was deranged, and judged the Sultan, he judged that he was going Disarming
insensibly, and that the occasion would come to conquer it, it was, it happened, that the Lord
turned the thorns into roses, the poison in Triaca, the Lion in Lamb, the Serpent in Dove, and
the hardened snow in fire; venerated be their incomprehensible, and sovereign judgments that
know how to harden, and soften hearts, the beast, is that which cannot be reduced to Pastors,
who suggest it, but with the Sultan yearning for Pastor, and Pastors; After the Governor
received the news, he prepared his instruction and teaching, entrusting it to the RRs. PP Jesuits
with the approval of the Illustrissimo Lord Archbishop, with whom he immediately
communicated the happy news of this presentation: and the Sultan when he retired to his
abode clad in a new King, he proposed to his people the Christiana resolution, which
spontaneously taken, in whose virtue participated so that he who would freely follow him
would do so, and he who did not, no, would not force anyone. Confirming this generous
resolution with aver requested the baptism in writing with clear expressions of his vivid desires
in whose virtue he began his cathequism, and instruction: with these progresses he walks
joyfully hope, and well vfana and pleasurable, because he hopes to achieve the two Worlds
Reyno de Iolo, and the Mindanao, the first one, which will embrace the Law of Iesu-Christo, for
imitating his King, complying with his Religion, and of the Second by example, and emulation,
that he has to see the Sultan so strongly valid to the Spanish nation with the identity of its Law,
protection, and defense, and more so because of the latest news, which the Governor of
Samboangan participated at the dozens of April of this year, gives how the King of Mindanao
asked the Father Iesuita luán Moreno, Missioner destined for that Colony, who resolved to go,
and de facto is in Odanao; the King asked the Governor for war pelts, because of feeling some
rebolution among the Principals for the admission of the Missionary Fathers, who did not remit,
for not shortening that Presidio, which was, and is in continuous naval runs against the revealed
loloes, and pulls; but with the escort, and some pews that were sent to him that accompanied
Father Missionero, he was greatly assisted in his urgency; this instance on behalf of this King of
Mindanao fosters hope, and will be consolidated more, and more when he knows, that the
great Sultan of Iolo is no longer Moro, but exemplary Christian, who with public demonstrations
has embraced the Law of Jesus Christ San Gerónimo says well, that no conversion is late.
As a consequence of Cathequism, the Sultan himself formed a compendium of the main
Mysteries of our Holy Faith, and learned them by heart, detaching himself from his concubines,
and even wanted to expel the maids, to be reserved for his assistance; He also continued to
exercise himself Christianly, manifestly bringing his Rosary by removing his beards as the first
currency of Muhammad, who expressly hated him, è also his impious rude, and blind
documents, insinuating to the Governor, who would lose his life before, to miss his word, and
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that in turn would become a resident of the People of Binondo, without bolver more to the
Reyno de Iolo, dressing in Spanish, to signify the vnifority of Religion, which he intended to
follow, persevered in his cathequism the time of more than four months
In this spiritual teaching positivity, it occurred with a very high-performance Written, and very
reverent to the Illustrissimo, and Reverendissimo Lord Archbishop who at the time was in the
Province of the Lagoon exercising his Pastoral Office of visitation, and confirmations, asking the
Sultan for the The waters of the Holy Baptism, that the Lord Illmo replied, that he would
practice certain diligence of the greatest Glory of God, and that Interferin would continue his
instruction, and reiterating the plea for the second time, to the Lord Illmo he insinuated him to
continue his cathechism until he completed his visit, that his desire was to baptize him by
himself, and for the third time reproducing the instance, so that his ardent desire was carried
out, as the occupation of the visit lasted, which in reality was prolonged by thousands of
confirmations, in which the Lord Illmo exercised, serving him as a bereavement the delay of his
gain; he was arrested to request his spiritual remedy at another source, using the Illmo, and
Rmo Lord Bishop of New Segòvia Governador, and Captain General in Interin, begging him, to
confirm Baptism whose proposal immediately embraced the zelo of said Governor as he knew,
and he had well experienced the vocation of the King, fearing, he would not catch a cold, the
Illmo Lord Bishop of Nueva Segovia determined to convene, as Vna Iunta immediately
summoned in his Royal Palace of fifteen suggestions Prelates Teachers of various Religions, to
examine the Vocation of the suitor , and recognized their ability, and disposition in order to the
Holy Baptism, so that they would become aware
with sincerity what they felt in particular, proposing to these serious, learned people the Illmo
Lord Governador Obispo, that the motives of the Sultan's vocation were reduced, to which avia
time of days, and six years, that Baptism wished, that for lack of who instructed him, aviated
him deferred until with the receipt of the Royal Identity of Lord Phelipo V. he admitted in his
Reynola Preaching the Gospel to achieve this end, which was damaged by the return of his
Data, being injured , and forced to come to Manila, to ask for help, where for the love, and
pleasure, that he owed to the Governor, and for the cult, and Religion, and dedication he has
experienced, the Spaniards give to God in their Sacred Temples , the example, which he has
seen in religious life, has moved him more to ask for Baptism, abandoning for his attainment all
the interests of his Reyno, with whose narrative, and of seeing two certifications of the M. RR.
PP Iesuitas Fulquerio Spelimberg, and Patricio del Bario, in whose thenor it was declared to be
instructed in the main mysteries of our Holy Faith, the assistants began, to promote an exact
examination of the true vocation of the King, and of his suffering in the intelligence of the
Christiana doctrine; and asking him various questions about the motives, which the Governor
made present context in a whole, and also responded, that he asked for Baptism with all
freedom, and that he would lose life, and Reyno for his reception, and that it was true, that the
Mohammedans they were not saved, and that he was sorry for his faults, and for his mistakes,
circumscribing, the examination with what Father Valdepeñas expressed, who was captive by
the Tugs, and rescued by the King, who also experienced in his Palace a I treat very decently,
and a special reverence to the Priestly state, so much so that I always sat him in his chair, sitting
the King on a bench, and that when he bolted it to Manila, he threw it out, and handed it to us
captives. It is known from Nebuchodonosor that the vessels of the Temple were dedicated by
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Abel in Babylon, and the Sultan the vessel, and the living Temple of God freed him from the
Babylon of the Tugs, to return them, to God. I pray finally. Prayers of our Father, Hail Mary,
Creed, Commandments, to the satisfaction of all, because the Interpreter, who swore to
faithfully interpret how much the Sultan expressed, did not perceive discrepancy from the
reality of which he was asked, and responded, being assi, which was touched upon the Holy
mystery of the Trinity; in whose sovereign object he was found with enough knowledge, in
whose unanimous, and compliant virtue they seemed to be, that his vocation was true, and
that he was capable of Baptism, that he should not be deferred by avoiding contingency, and
that in case of doubt they should favor, à the salvation of their Soul, except the two RRs. PP
Jesuits, who doubted the truth of their vocation: in whose state this business was authorized,
and was authenticated by the public fee of the Notary of the Bishopric of Cagayan Don Juan
Hugo.
With this Guide, the Governor decided to prepare the King's day for the Province of Pangasinan,
choosing to choose a person, whose good behavior could be trusted by the performance of
Sponsorship at Baptism, and although his efforts were clarified for this attempt, he gave the
Mr. Governador, his special powers to General Don Ignacio Martines de Faura, so that in his
name he would sponsor the Sultan in his Baptism, and that he should be named Ferdinand who
was the first of Reyno de lolo, he also invested the Godfather with the position of Theniente of
Captain General, so that in the Pampanga Provinces, and Pangasinan became more respectful,
and feasible its expedition. The King was cut four Spanish dresses of the finest genres with gold
and silver trimmings, and a layer of grana with his Road jacket, with silver sprat, and all his
trousseau, and another golden sprat, with two hats of fine feathers, and other attire, so that by
all lines the act of Baptism would be great, and very precious and esteemed, and as to the
King's example two Captains were willing, and six other Moors of his Guard were cut off also
dressed, so that they were decent, lucid, and happy. Finally, on the twentieth day they left the
stream for the Province of La Pampanga, the King of Jolo, and the Godfather with a delegation
of Spaniards, a picket of Soldiers with their Captain in Pangas well equipped, and supplied for
the Province of Pampanga where the Mayor mayor expected to be prevented with competent
reception; and having arrived at his district, and celebrated the King, he attended, how on the
way back with all kinds of amusements, the King was surprised to see that the natives dressed
Castor's hat, silver sprats with other Spanish harnesses: they continued their defeat for
Pangasinan, passing through Arcos, Enrramadas, and Toldos, which à la nature, à la Arte avian
interwoven, and arrival that was the entourage à the unwanted People of Paniqui was
celebrated between seven, and eight in the morning of the twentieth day and April 8 of this
year, the Ministry of Holy Baptism, whose act was administered by Fr. Henrique Martin of the
Order of Preachers with the assistance of three Religious of his Order; and in whose actuality it
happened, that when the King received the waters of Baptism it was with such devotion, and
tears, that the RR could not contain them from his heart. PP and General Godfather, who all
rejoiced cried, and admired the tenderness, modesty, and reverence of the Sultan, which was
followed by the Baptism of two Captains, and another five of the Moors of his family; and this
function ended with a mighty contest of People of the two Pangasinan Provinces, and
Pampanga, the Sultan withdrew, and accompaniment, making field this time the rain of money,
which liberally threw the godfather's Garvosidad, who gave him to the godson a great jewel of
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Emeralds for the blow of the Hat, a Golden Rosary, and other jewels of considerable esteem,
ministering to the King several sums of royals, so that alms may be given along the road, and
the Magestad Jolana would be swayed among those natives, and returning happily from him
cited Pangasinan, the King arrived, and his companions arrived on May 5, being received with
general salvation, which made that Moralia, and the fortresses of Manila, and Cavite with
numerous the boats covered with colors by the variety of the pieces of Sayasayas , that fliers
flew on the River, and when it arrived at the Puerta de Santo Domingo, the community of this
firm drove it from that vmbral To starred with some Religious of San Francisco, and
accompaniment of the sergeant major of the square, and other Neighbors, who entered the
Church, and Chapel of Our Lady of the Rosary in front of this Sovereign Image the Te Deum was
sung fervently, in action of Thank you for the discovery of this lost sheep, spreading all in
complacencies, and asking all plazemes, and congratulations. Afterwards, in the Car of the
Governor of the Royal Palace, where with tender hugs, and well-felt clauses, the honorable
Member gave him many on Christmas Eve, and he took up all this day in affects, and
parabienes; the King, who immediately dispatched letters from his new state to the Illustrious
Lord Archbishop, Suffragan Lords, to the VD and C. and Prelates of Religions, and to the
principal Neighbors, asking for his prayers, was restored to his Lord, so that the Lord comforted
him in the new Law, which he professed, and receiving visits from Religions, and Vezindario, he
had the honor that the Royal Audience would complete it in the meantime, that the Governor
warned the NC to be interested in giving, and celebrating this new Christ, so that by the
external apparatus of parties, acclamations, and public rejoices included in how much
veneration the Spaniards had to Holy Baptism, to the Law of Grace, and to the reputation of
Our King, and of the nation, taking care of their Lordship in making him understand, that if he
was esteemed, for King, the appreciation for being King Christiano rose. King Poro asked
Alexandro, to treat him as à King, that magnificent Prince executed him, but at present no hint
was necessary for the applause of the Sultan, and his Royal honorificence; because asking for
some graces, and grants for those who sponsored their shadow, not only were granted
immediately by the Governor, but to many others of Officio in his gift, so that he understood,
that his baptism anyway caused many graces.
A Side was promulgated in consequence of these high respects, so that all the Vezinos, and
inhabitants in the outside walls, and once understood understand, that aviates to solemnize,
and celebrate the new King Christiano with 4. days of Luminaries, three of Mogigangas, others
three bulls, and 4 nights of fireworks with three Comedies, and for Corona vna Missa de gracia
con Panegírico, and I assumed that all well-informed with curriessen on their part every vá aver
and à rejoice, and à contribute festive, demonstrations à el most noble object of Holy Baptism
in the first King of Iolo, who deposed Mohammedism. Famous Erithrea Sybila predicted, that in
the birth of Elena Europe would be destroyed, and Assia; but the City of Manila could predict in
these circumstances that the spiritual regeneration of the Sultan ventured to advance the
entire King of Iolo into a new Christianity, because the new King Christiano promised us these
advantageous consequences, as such honor has been recognized to such honor. , and please,
that he has received, and may be, that time is reached, when the Moorish Tugs are destroyed,
and annihilated through this King. Propheta Isaias announced the destruction, that the Thyrians
had to suffer for their Pride and tyrannies, that they practiced against the neighboring
66
Israelites, because finally there is no deadline, that it will not be reached, and Justice cries out
for the punishment of the Tirios, or Tugs of this archipelago. The festivities began publicly in the
proposed Order; the guilds of the Peoples or the outside the walls, and suburbs, assi Naturales,
Mestizos, and Sangleyes made their Mogigangas, with mili graciosidades because they brought
their cars on fire, accompanied by Choros de Musica with Loas very intent, and shows very
much the case, linking dances and many imbeciones, which make time very pleasant, and very
cheerful; but the most outstanding of these masks was the number of Chinese couples, dressed
in Spanish, and bridle, they were seen with wigs, three-cornered hats, their natural beards, and
thick beams, which represented the most facet of the figure, they pretended an African Lion,
who encouraged two Chinese in their posture body, which make him seem alive, and was left to
understand with his lathes, and returns, and well-arranged steps, which was a scandal of the
Selbas, ò vno of those fierce Lions, who in the great Circus of Rome struggled with the
struggling fighters; With this generous animal they enjoyed the fantasy for the invective of
pretending a battle, in whose Lid they showed their agility, and the beauty of artifice. Others
hara roaches, and skirmishes in paper Cavallos, all of lights, which apparently flew like
wandering stars, without extinguishing the fire of their greatest content, and complacency on
this occasion.
It was arranged that Bulls be played so that in the cruel, and frightful spectacle of their struggle,
the King admired the agility, and courage of the Spaniards, interested in the N. C. in this
complacency; then also showing off his Jubilee on this occasion, he prepared his well-cleared
square with strong fenced curtains of rich Damascuses on his balcony, and very splendid sodas;
three days running the Bulls whose luck of the right-handed people of à pie, and à Cavallo had
no fun to the contest. The Sultan gave his prizes to the best fighters, because for this saynete a
small ball of galas was assigned daily so as not to lose his courage to fully encourage him for the
consolidation of his baptism.
Also on four nights the fireworks gave lucid testimonies of the Joloana celebrity, because the
high Castles, and glowing Pyramids flooded the entire City with lights, and to the Sky they
clarified with new 'shining stars, with flying Dragons, with rays, and lances of splendors.
Surprised the Sultan with the variety of these Metheoros was considered to reside in the region
of fire, and he considered it well, because love, and fervent desires of his spiritual achievement
do not breathe anything other than fire, but Divine fire, which ignites mongibelos, and embrace
hearts, beautifying them without consuming them.
A Theatro costly, and very exquisite because of the painting, canvases, and racks for the
transmutations of the steps of three Comedies, which were represented very lively, with
Saynetes Loas, and other pieces that were drawn from the Plaza de Armas Parnassus, to
completely fill the celebration compliment. I smoke on a table day, and very splendid, so that
the flowery thing of the time you give away will be given away, and your appetite will be
flattened with the delicacies of the food, which were presented in good order, and better
seasoning; with general save for the function to end, as it began.
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To all these complacencies was the height of the best joys, the Missa sung of thanks, which was
sung at the Convent of Santo Domingo, and to fervor the Auditorium, the General Preacher RP
of the Order of the Cross of the Order of the Cross Preachers, who on this occasion flaunted the
Pio, the Tender, the Devotee, and the esteemed, which is in Heaven, and on earth the
conversion of a soul cloistered in the darkness of Mahometism; Thus the parties attended, as in
this ecclesiastical function the Royal Audience, supporting with their Royal presence all the
commendations of the dignity of the assumpto.
The expenses of this festive and joyful volume were paid by the Governor, discharging from his
own peculiar with superabundance everything necessary to the performance of this celebrity,
bearing in mind that the true Thesoro of the Lord is the one who operates what operated his
Precious Blood; and for this noble purpose it has paid for the maintenance of the Sultan, from
the moment he arrived in this Capital to the present, without the Royal Savings Banks paying
any expenses, which are multiplied every day, because he put his three Blackberries Master in
the Royal Collegiate Church of Santa Potential, where they are assisted with everything
necessary, è being instructed to receive Holy Baptism, at the three concubines she gave them
accommodation in the house of a virtuous ansna viana Master of her virtue, and teaching for
her spiritual good of the Baptism, which is also to receive: the Moors, who delay their
conversion, have separated at home apart, to those who also feeds, remaining only the Sultan
with Christian relatives, so that Mohammed by any gap is not translucent, or the Devil has
Mohamme at hand, to suggest species of past mistakes, rather they multiply spiritual sentinels ,
that they watch over the Christianity of the King, and warn what they find of novelty that until
the present time they know that he is walking along the ostiary road of the militant Jerusalem.
The N. C. contributed the costs of three days of Bulls, and refreshments to have some part in
this new conquest of the King of Iolo, winning his King, and supreme owner. Throughout this
time interval in the Reyno de Iolo, the younger brother of the Sultan, named Bantilán, and
intruder Governador, and regulation had Armadillas, who went out to harass the Provinces of
Visayas, and robbing, and captivating with incredible damage from the natives ; for whose
opposition notice was given to the Governor of Samboangan, and of other Major Mayors, who
had in mind the rebellion of the Ioloes against their King, and that the Frankish Commerce,
which they had under the Capitulations, and good correspondence they maintained before not
they should be allowed more, but rather they should be expelled, and propelled with defensive
forces, to avoid their insults, stopping them for Mindanao, and other parts, where they were
going to supply, as well as the traffic of the Champagne of China that communicated to them
peltuchos, and arms; and because the diligence strengthens the safety in the dangers, I
immediately highlight the Governor Mr. Cinquenta Soldiers who referred to Samboangan,
reinforcing this aid with remitting shortly after one hundred, and fifty-five, with the difference,
that the one hundred men formed a Company with their respective Officers munitioned, and
assisted in a whole at the expense of the Governor, who wanted to specialize in this service,
and gift to his Magestad; with whose help, the Presidio is conserved, not only with the defense
of its Castle, but it also emphasizes its naval Armadillas, in what consists its greater opposition
against the Moors, and it is understood in increasing more, and more the forces, because
Samboangan is considered to be of such an entity, that it is today the Carthage of the Romans
of Manila, and that it must be preserved, always on the point of war, for being the barrier of
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the whole Moorish; whose expeditions consume idleness, and bagamunderia, and one can say
of Samboangan what St. Augustin of Rome said, Rome will perish at leisure if Carthage is
destroyed, if the Presidio is disregarded, Manila perished in idleness of its inhabitants; and he
would have escaped reinforced in the absence of six Royals located in New Spain, nor soldered
in three years, that Navio has not gone to the Port of Acapulco, due to the contingencies of the
times, and for this reason he has not He was able to raise the corresponding aid, which the King
of Jolo asks for his return to the Throne, but this business is reserved for better increases of the
Royal Box so that the governor's king in such an important assumpto promotes the most
effective means to sustain vn King, that when Mohammedan was protected by his Magestad,
and constituted Christiano, he is credited to be kept in the faith in his temporalities, and in the
determined word of his Magestad in the circumstances of his Royal offices, which are the that
militate in the present with powerful reasons in favor of Baptism, professed by the King of Jolo.
In whose complete state, and this important business resigned, resigned with the new
resolution of the Sultan that Mr. Governador embieras Samboangan for his Primogenito Son,
and the Infanta to educate themselves in this Capital according to Spanish policy, and profess
the Jesu-Christo Law sets the key to perplexity. The Incas, to secure their conquests, brought to
their Court, the Primogenitos of the regulations, a very prudent shelter, which links security in
the baybens of fortune, and volubility. The Governor also ordered, these events should be
described as soon as possible, so that his news may be wandering, and stamped on the hearts
of the faithful, pious, and devout, ask, cry out to God our Lord to bring his cause forward,
confirming the new King in Christianity, and faith, that he has professed, and that the fruit be
attained, that he desheló, desire, love and zeal of the Lord Governor, with so many truths up to
the present he has sought for the Glory of GOD, and of Our King the Lord D. FERNANDO the VI.
69
Reproduced exactly, according to the copy of my property (4 pm in 4th). Now reprinted for the
first time. 1895 year.
70
Don Pedro de la Vega, of the Council of HM its Secretary, and Senior Officer of the Secretary of
the Council, and Camara de las Indias, of the Negotiation of the Provinces of New Spain: I certify
that by agreement of nine of the prefente month , he has granted the aforementioned Council,
licensed by Fray Miguel Vivas, of the Religion of San Agustin, and Attorney General of the
Province of the Holy Name of Jesus of the Philipine Islands, so that he can print a brief
Relationship of the Four Nations' Missions of Indians, called Igorrotes, Tingianes, Apayaos, and
Adanes, newly converted, and founded in the Montes of the Provinces of llocos, and Pangafinan
in the own Islands by the Religious of their expressed Province, written by Master Fray Manuel
Carrillo, current Provincial of her, that is the same one that founded the mentioned Missiones.
And for the above mentioned where appropriate, I give the prefente under the aforementioned
Agreement, in Madrid on October 11, one thousand, seven hundred, and fifty-five. Don Pedro
de la Vega.
In the last year of 1753, in the first Visit, which I did of the Province: when I arrived at the one
of llocos, it gave me great pity, and compassion, of the thousands of souls, who inhabit those
dilated Montes, lacking the knowledge of the true god. I proposed to the PP. Doctrine ministers
of my obedience to the Province, and the same to those of Pangasinan, that each faith
dedicates itself to tame with care, and with all means dictates prudence, to those beastly men,
each taking his position those that confine with fu Minifterio, ò Doctrina. Some then admitted
gufiofos, and finally repaired
my proposal; but others were suspicious of getting into the effort, because of the experience
they had of the stubbornness of those Nations, of which they had never been able to get, to
embrace our Holy Faith, for more diligence, that they had put on. I tried to satisfy their
objections, and admonish everyone to such a work of God's servant, sending it by word, and
also in writing.
They began to fail to communicate with the Infidels, which is the first step to persuade them of
their conversion. And although at first they refused to manifest themselves to the Fathers; but
seeing their pleasure, their good treatment, and agassajo, themselves, when they went down
to the Villages of the Christians, they looked for them, and
They treated without fear or suspicion. The Fathers went on to propose them to receive
Baptism, becoming Christians: à la qual faith they monitored indifferently, neither approving
nor disapproving the proposal. In these proceedings a few months were spent, and with them
the fruit was achieved that they tamed, those who were formerly beasts, and faith let them try,
and communicate those who previously fled from us: and that at least they would not resist as
before they resisted Holy Baptism, and our Santa Fe.
I had news of this good disposition, in that there were those Infidels to embrace the Faith of
our Lord Jesus-Christo, because the Father Ministers gave me an account of everything; but
when I was full of joy with such a happy prognosis of the conversion of those souls, a news
came to me, which made my content bitter. I had, therefore, repeated notices that the
Igorrotes had withdrawn, and that they no longer appeared in the Villages of the Christians,
because the Mayor of the Province of Pangasinan, about having deprived them of the deal with
the Christians, and persecuting them sourly through his Comissarios, he had already warned
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two thousand men of Weapons with all his martial ammunition, and foundations, to make
them an Entrance to blood, and fire. The case needed a remedy, as requested by the Religious,
assembling to me, that if it were not soon, the many souls that there were hopes, based on the
good dispositions referred to, would be lost at once.
Find me confused, because I could not find a way to provide the remedy that evil needed, and I
could only arbitrate personally passing there, trusting that God, for whose glory she was
working, would not fail to minister means, and remedies for their achievement.
It was time for my second Visit, and to arrive quickly, he entrusted the Visit of some Villages of
the Pampanga, and walked as lightly as I could to visit llocos. I arrived at the Town of Agoò at
mid-December 54. And I knew for certain, so the good disposition of the Igorrotes to receive
the Holy Baptism, as their withdrawal since they had news of the entry, which against them was
arranged, and published. This is where God later, by his infinite mercy, so that it is known, that
those who wait for him are not confused, offered me a way, and a greater remedy, and better
than I expected, nor thought. They told me that a Chief of the Igorrotes, with others, like some
of his own Nation, wanted to see me, because they had to talk to me; but that they did not dare
to go out to the public from the parage in which they were hidden, for fear of the Mayor
Mayor, and his Comissarios. I sent them to call, begging them, to come without fear, offering
them, that first it would come to me any wrong, than to them: for I, by defending them, was
soon to suffer any work.
With this, and other promises they were encouraged, and they came: and after having greeted
me, and having caressed them, and caressed as I could, the most Main of them, called Lacaden,
by himself, by his Companions, and by others of their Peoples, they presented me with a letter,
which at their request, they had been trained in the Iloca language. In it they asked me three
things: the first one, that Missionero would give them, because they, and those of their
Peoples, already wanted to be Christians. The second, to order, that a portion of Gold, and
other genres, that the Commissaries of the Mayor of Pangasinan had seized some Igorrotes
who had come down to treat the Peoples of the Christians, against the Vando of the referred
Mayor. I would bolles them. And the third: to order some Igorrotes to let loose, which for that
reason were preferred in the Pangasinan capital. Respond to them, that what they asked for did
not depend on me, but on Mr. Governador of Manila: that the most I could do, was to help
them in their claim, submitting their brief, and begging Mr. Governador, to attend them: and
not I doubted that he would do it, because his piety with the Natives of these Islands was
evident, as they would experience it, if they wanted to be the Bearers of my Office, and their
own Written.
They entered the proposal, and they asked me twelve days to finish, to check their Peoples to
notify their relatives of their determination, and to prevent themselves from traveling. I
condescended with them in their proposal, leaving there written, and formed my Defpacho for
Mr. Governador, in which I sent him the Writ of the Igorrotes, translated into our Spanish
language: and I begged him very effectively, to order the Entrance to be suspended, that the
Mayor Major of Pangasinan was prevented, and willing: for without shedding human blood, the
72
good disposition that in that Nation I saw, offered a great number of Vassallos to God, and to
the King our Lord: for what I could no longer do, cruelty , wanting to enter into blood, and fire
to those who presented themselves.
I always proceeded cautiously with infidels, and with suspicion, that perhaps their promises
were false, so because of the common fame that these Nations have of dolotas, as per the
circumstances of the Entry: for what I proposed, to examine them: that I was judging, that
saying that they wanted to be Christian, was only to get, that Gold was bolted to them, and that
they let loose theirs, that they were imprisoned: and that this was achieved, or not achieved,
according to what the Lord Governador, to whom he belonged, determined, would no longer
want to be Christians. To which they responded; that it was true, and sure, that they wanted to
be Christians: that they would be glad without a doubt they would have the Gold; but that even
if they were not bolted, they would not stop being baptized, and I will become Christians. I told
them that I believed them at this point; but that he was suspicious of me, that they would not
want to give up their superstitions later, and Sacrifices, which in the Gentile they made to the
Devil. To this they answered me, that there had been a long time that they wanted to leave
those Sacrifices, because they were very expensive for them. I still added to them, that he was
afraid to give them Father, because if he corrected them for their sins, they would treat him
badly, and they would absent faith, going to the innermost, and rugged part of the Mountains,
apostatizing the Faith. To which they replied, they would not be surprised if the Father corrects,
and even he who punishes those who do not live as Christians, for they also punished, even
more than the Christians, their children, and the other Natives of their Peoples , when they did
something bad.
With such answers I was persuaded, that they were telling the truth, and the same thing they
felt: and then I confirmed myself more in this trial: so because those who offered bolver, after
twelve days, to take the Office to Mr. Governador, they fulfilled everything that they offered: as
well as because of the other Peoples where I passed, continuing my Visit, and that they confine
with this Nation, such as Bouan, Bagnotan, Bangar. and Namagpacan, I found the same motion,
and disposition: of what qual colegi, that this was the hour in which God by his infinite mercy,
wanted that this Nation, that until now has been so close in his Gentleness, that it could not
have been possible discover means by the most zealous, and charitable Ministers, to get them
out of their blindness, moreover, that from the very beginning of the Conquest of these Islands
they had tired themselves in calling them, and attracting them in the light of the Gospel, would
come out of darkness of your mistakes
The fact that the said Main Igorotes took the Office to Mr. Governador had no effect; because
although they were on their way to Manila, when passing through Lingayen, Cabezera of
Pangasinan Province, the Mayor Mayor stopped them, and sent them bolver to their
Mountains, and Villages: ò yà because he knew that he was opposed to the Entrance What did
he intend to do: ò yà because he fears, that these Igorrotes would pretend to Mr. Governador,
that Gold, Silver, and other genres were bolted to them, that they had been taken. In lieu of
these Main Igorotes, another six were ingrained: and so that what happened to the other
antecedents did not happen to them, they were led by intelligent Indians along lost paths. They
73
arrived in Manila at the preference of Mr. Governador: whoever was well informed of what was
happening, received them with Angular agassajo, and charity. He sent the honorable mayor to
the Mayor of Pangasinan, to suspend the entrance he had arranged, until his new order: and to
allow the Igorrotes to trade with the Chriftians. The Mayor of said Province of Pangasinan
received with due respect this Office; but again it represented with greater instance, the
motives, that to make the entrance had, and the utilities that faith expected of her. But Mr.
Governador, weighing on the scales of his notorious comprehension of the utilities, which in
these circumstances offered peace with the Igorrotes, and the conveniences that were
promised with the Entrance: considering that some were very expensive, and the others were
without any cuts: that the ones were so true, that they already felt faith; and the others were
very contingent, and doubtful: it determined, as so prudent, and judicious Cavallero, to issue a
new Decree, in which he again commanded, that the Entrance be suspended: that trade with
the Christians be allowed free of charge to the Igorotes: that The said Mayor of Pangasinan
gave ease, and freedom to all the Igorrotes who had prisoners: that they be given the Gold,
Silver, and other genres, that
they were seized by the Comissarios: and that this superior Decree should be manifested, and
declared to the Igorrotes, so that they would find out about the kindness with which the King
our Lord and his Ministers treat the Naturals. But if they were to understand, that if some kind
of training were recognized in them, the Entrance would be carried out with due effect.
I received this Office from the honorable Member in the Village of Agoó, on the occasion that
there were many Unfaithful Igorotes, who had based the Mountains. The Decree was explained
to them, and weighed them how much could the favor that Mr. Governador did to them: and
so that it would reach even the most remote of those Montes, I had it translated into its native
language, and made several transfers, so that they could distribute them for their Peoples . The
Igorrotes were very happy with this favor, and they showed themselves very grateful: then
beginning to form Lists, ò Padrones of the inhabitants of their Peoples, who offered to receive
Holy Baptism, and obey, and recognize our King, and Lord, as faithful Vassallos. These Lists were
the first ones that I sent to Mr. Governador: he who was not happy with the demonstration
made to the six Igorrotes, wanted this to be baptized in his presence, before they were
returned to his land.
I do not escape this difficulty, because they were already sufficiently cathequized, and left their
land with the desire to Baptize in Manila. He arranged the function with all greatness: and in
everything it was so fulfilled, that Mr. Governador told me later, that he had not had a more
pleasant time in this life. Assi had to happen, because the Church in which it was celebrated,
which was Ours of Tondo, was decently adorned: the Godfathers were the most diffused
Neighbors of her City of Manila, which were very good at the Espanola à los Aijados. The
Minister of Baptism was my Provincial Vicar Father Fr. Pedro Velasco. He attended with Mr.
Governador this Very Illustrious City of Manila: and the contest of Religious, Priests, Citizens,
and Plebeians was so numerous, that there was no more. With this, and the other
circumstances, which concurred with such pleasure for all, that everyone was overflowing with
content, filling their hearts, demonstrating outside demonstrations, the function was given
without a pious action, that there are not many exemplar , which was seen in the very
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illustrious Mr. Governador: for being unable to dissimulate his extraordinary joy, rising from his
filia, he approached the newly baptized, and he kissed his hands, leaving with this edified action
all
The countless contest. While this catholic action was taking place in Tondo, I was in the Town of
Agoò: yà dealing with the many infidels who baxaban: already receiving the lifts of the Peoples,
who surrendered to our Holy Faith, and to the fervid of the King our Lord . Then I also heard
that there were nine adult Igorrotes, three men, and six women, and that they were already
intruded in the Chriitian Doctrine, those who requested Holy Baptism with instance. I received a
lot of content with this news, and I ordered that the necessary be arranged for the day of St.
Mathias Apostol, as it was executed; not with that solemnity, and greatness with which it was
practiced in Tondo with the first six that were baptized there, as expressed; but with all the
decency possible in a Pueblo de Indios. One of the Godparents was Don Pedro de Vivanco, a
neighbor of this City of Manila, who at that time was in that Town of Agoó: and the others were
the most important Indians of the same Town. He dressed, and adorned these Igorrotes as best
he could, and were thus led to the Church with much accompaniment, with triumphal arches,
fires, drums, and bells ringing. We received them the Religious at the door of the Church; I, who
had the good fortune to be the Minister, sang, and continued very well, and solemnly the
Music, the Hymno of the Holy Spirit, the one who concluded baptized them, and then in
thanksgiving the Te Deumlaudamus was sung, with which he The function ended. The natural
Indians of the People, after the function of the Church was over, feítejar à its custom à the
newly baptized, those who were very happy: as well as many Infidels, who attended the entire
Act, stating that they liked our sacred ones very much Rites The next day the newly baptized,
accompanied by their Godfathers, and dressed in the same ornaments, which they had at
Baptism, went to the Church, and heard Missa, after which they were well served for lunch, and
I distributed Rosaries, Medals, and I made other advices, with which faith they fired happily.
Every day many new Infidels were going down to offer themselves to Baptism, and service of
God, and of the King our Lord: and I flee day when five hundred fell. It seems that it was a
special providence of God, that in that day so many concurred, because it was the day when the
six arrived in the town, that they had been baptized in Tondo: for hearing from the mouth of
these how well they had done, piety with that they had treated them, and the gifts, and gifts
that they had made, finished defending all their misgivings, and fears. To be more fond of them,
it was arranged that the six enter cavallo, accompanied by the principal ones of the Town,
discharged into the Spanish, and with their Canes corresponding to the Titles, and Degrees with
which Mr. Governador had favored them, and honored; and as much as possible, they were
given a decent reception. They were all those stunned infidels, seeing them so well dressed,
and much more hearing them refer to the greatness of Manila; The quales for them, who had
not seen but their huts, caused them so much fright, that they were incredible: so I remember
that one replied with great grace to the one who referred it: Well, and our People? I wanted to
say that you couldn't persuade Manila to be better than its people.
On being great, as I have said, the multitude of those Infidels, who presented themselves every
day, offering faithful Vassallos of God, and of the King our Lord, I experienced in some special
wishes to receive the Baptism. Among others I remember a young man, about twenty-five, who
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was learning the Prayer to be baptized in the Village of Namagpacan. This, when I passed by,
got into the cell, on occasion that the Prior was not in Cafa, and began to tell me in his language
his things; and as I did not understand him, I fired him, and when the Prior returned to Cafa, I
told him what I had been struck with the Igorot, and assi, that I knew what I wanted. He did the
Prior, and found out, that he was to accuse him before me, because he did not baptize him,
already doing as two bosses that he was learning by praying. The Prior told him to be patient,
and learn more, because he still didn't know enough. The Igorrote replied: Well, how, Father,
be baptized to Fulana, who is Igotrota, and knew less than me, and then, when she was sick, did
you confess? Why don't you have to baptize me, what do I know more than her? It was
necessary, to quiet him, give him many satisfactions.
When I arrived at Tamudin, a visit from Bangar, assimilating me to a window of the house, an
Igorotta and her husband started talking to me. I thought they asked me for alms; but even if I
gave it to him, they continued their relationship: and I called the Prior to explain what those
Igorotes said. He heard them, and told me, that it was to accuse him, because they had been a
month down from the Mount, and had not yet baptized them. The Prior told them, that in just
learning the Prayer he would baptize them. Well what am I missing (replied the Igorot) to
learn? The Prior said it, that the Commandments of God, and of the Church. To which she
replied: It is true, Father, that I lack to learn a few; But others already know. We try to quiet
them, offering them, that for the Pasqua de Resurreccion they would be baptized. Then the
woman continued, accusing her husband that he was very hard-headed: that she hurt her and
hers to teach her what she knew; But he learned nothing. I also accuse another Igorot, who had
spent fifteen days, that with her husband, and all her children had gone down to the Town,
although with work, that to arrive, she had slept eleven nights on the road, being in days of
giving birth. He accused me of this, saying: You must know, Father, that Fulana does not want
to learn the Prayer; I'm going to teach her, and then she gets angry. I tried to tell her what I had
to get, assi to teach her husband, to teach the other: and with this she left very happy.
At this time, in view of the great multitude of Infidel Igorrotes, which Saint Baptism wished, I
ordered the Attorney General of this Province, that faith be presented to the Board of the Royal
Treasury, asking Missionaries, and their customary stipends: the one He sent stipends for two
Missionaries. I pointed out for this Apostolic Ministry to the Fathers Fr. Francisco Romero and
Fr. Pedro Vivar, at the same time ordering Father Prior of Agoó, that while the Missionaries
arrived, they entered the Peoples of the Igorrotes, assi because the Infidels themselves desired
it, because of the great affection they had for him, as if it was convenient, so that he could see
what place it would be better to place the room of the Missionaries.
So, this Father of Arengay, Agoó's Visit, came out on the tenth day of May of this present year
of fifty-five; and after walking all day on foot, because because of the broken mountains you
cannot walk with other conveniences, you came to a town called Buyan, where the Principal,
and as King of that mountain, which is called Tampo, with his wife, children, and many other
people, received him with great pleasure, kissing everyone's hand. Propose them to what was
going, which was to embrace the Faith of Jesu-Christo. He explained to them the main
Mysteries, and Commandments of her, and all showed signs of wanting to embrace her. Here
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he found a woman, who belonged to one of those that the Mayor had prisoners in Lingayen;
She complained a lot about the fact that her husband had been imprisoned by the Christians,
saying that she did not want to be Christiana because of that, but was trying to hide in the most
hidden of those mountains and die there in the Law of the Igorrotes. This was called Chanao,
and I did not know the order that Mr. Governador had given, so that freedom would be given,
and that he would release all the imprisoned Igorrotes; but after he told her that, and
understood that she would soon see her husband, she was comforted, and offered to be
baptized with all her children. In that Town he stayed all day eleven, and the next one passed to
the Town called Butiagan, having left him to receive Lacaden with other Principals, having
struck before by another Town called Pintocoan, where he did not stop; but when he passed by
he gave him a woman with hot sweet potatoes, and asked for a shirt; and the Father said it, to
be Agoó, and that I would give it there. It was already late when he arrived at the town of
Butiagan, where everyone received him with a singular güsto; surrounding him boys, and large,
and giving the children chest to receive them in his arms. All of this people knew how to cross
themselves, and some our Father. It was necessary to stop in this Town all thirteen day,
because Buel, Gornido, and other principals from other small towns attended, who came to
give it a good welcome, to all who explained our Holy Law, how much the narrowness of time
allowed, and said , who hugged her with all guesto. Here also Guilit, Laongan, Gutub, and other
principals of the Town of Tonglo attended, to lead the Father to his People.
He left for this town on the fourteenth day, and passed through another little village called
Apatut, whose inhabitants came out to receive him very happy. Here they warned him that
there was a very sick Igorot, and danger. He went to see him, eager to win for God that soul: he
found it lying on a piece of tree shell, covered with a piece of old blanket, and a wooden pillow
for a pillow. The disease he had was what they called vulgarly from San Lazaro, whose feet and
hands were eaten, which covered a tree shell, which they call Arandon. He was not in the Place,
but on the Mount, and in a bad bower, which made him shadow; but so strong that you could
not enter it except by dragging. The discomfort of such a room increased, the fire that the
patient had at his side, and the great smoke he made. The Father commanded to remove all
that, and when the place was discarded, he arrived at the patient, and asked if he wanted to be
Christiano. He replied, willingly; with what happened to instruct him in the necessary, what
concluded baptized him, putting the name of Marcos, because he was asked by Chief Guilit. In
gratitude for the benefit he received with the Holy Baptism, he gave the Father a son who was,
at the age of fourteen, to take him with him, to instruct him, and to be baptized: and he said,
that if he were relieved, he would send him to a town of the Chrístianos.
With this arrest he could not reach Tonglo on the fifteenth day. All the people came out to
meet him at a medium distance from the Town: and after he got to where they were, they
kissed his hand with great joy, and so they led him to the Town between the first two Laongan
Principals, and Guilit. They posed at Laongan's house, at whose door they had already erected a
high Cross. Here came the obedience of a Principal of a People, who was more withdrawn to
the East. The main saying is called Bulic, and I deal with a son named Birán, and other
companions: and his town is called Albacán. He was received with drum, pisano, and rifle shots;
and after they arrived, they kissed the Father's hand, and they all sat down: well, those of the
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entourage sat behind Bulic, and Birán his son, and somewhat withdrawn. The Father proposed
to them the reason for his coming to those mountains, which was to persuade them to receive
the Faith of Jesus-Christo, to give obedience to the King our Lord: to all that they responded
very favorably, and with signs of executing it: and combining the Father with his people, they
said goodbye. In this same Town of Tonglo the necessary thing was arranged to say Missa,
because it was Passion Sunday: and with this news all those Infidels were very glad, saying, that
already in their Town there was Missa de Christianos: and they all attended it from a parage
something distant, meanwhile taking care of the old men that the boys were still, and did not
make noise. Then the Father gave them a brief talk, explaining the holiness of the
Law of God, and encouraging them in the constancy to embrace it, as they had already offered:
and to all they were very happy: and then they begged the Father, that since there had already
been Missa in his People, let it be celebrated with a bayle to use from Christianos. The Father
condescended: he commanded the drum to be played, and the Christians who accompanied
him to dance; and then they danced the infidels, beginning with the most important, and old;
and everyone did it very modestly. While in this amusement, the news came that two Principal
of the interior of the Mount, called Gueriey, and Patey, came to give obedience. They were
received as à Principal, and they corresponded with favorable offers by themselves, and by
their Peoples. With this he passed that day, and on the morning of the seventeenth day, the
Father sent together all the principals, read them, and explained to them the so favorable
Decree, which is expressed, of Mr. Governador, and with this they were more firm in his good
purposes: and the Father gave them a word, that on another occasion he would pass to the
Peoples of those Principals, who had come down to give obedience. Another Principal of the
town of Buenguet, called Amonin, gathered here: the one, after rendering obedience on his
part, asked to be allowed to join Tonglo with the people of Guilit, which was later granted. On
the same day in the afternoon a great Principal appeared, named Babán, who was received
with all the possible apparatus, because he is like King of the most interior of the Mountains.
Beware of the saving of rifles; but after he was told, that this was a sign of joy at his coming,
and honor, that the Spaniards used to make big men like him, he was happy, and without fright.
He gave obedience, and showed like the others, that he gladly admitted all that was proposed
to him, assi in quanto to embrace our Santa Fe, as in giving obedience to our King, and Lord.
On the eighteenth day in the morning the Father had news, that inside the Mount there was a
Captive Christiano, and asked Amonin, and other Principals, to bring it to him, to try to rescue
him, what they executed prompts, And tasty. They asked for the ransom thirty-five pesos,
which was the amount in which they had bought their Masters: and for rescue help they gave
alms the main infidels until seven pesos, and the Father gave what he had, and was forced to
pay what he had that he jumped: and with this he was handed over to the Captive, and he with
his entourage left Tonglo: and on the way he passed to the village of two Villages called
Daimicil, and Ampuja. He slept that night on the bank of a river, and another day Arengay was
restored, from where he had left when this journey began.
On the twenty-eighth of April the same Father made another journey, and entrance for the
Town called Bangquilay, that she more than the antecedents to the South. Those of the People
of Tunec came out to receive the road: the quales with those of Bangquilay had cleared, and
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made up the roads beforehand. It was necessary to eat, and sleep on the road in Enramadas,
not so much along the way, because of the hard work of the road: because the Rivers are
lacking from stone to stone: the banks of the Rivers are very heavy sand, and everything others,
which must be passed, are mountain peaks: all the qual, together with the great heat of the
Sun, makes the trips very painful. On the twenty-ninth day in the morning the Father arrived at
Bangquilay, where he was received with much rejoicing from all: then he worshiped a Cross,
which they already had raised, and to his example all did the same, boys, and adults: and until
the children of breast were approached by their mothers, bringing their faces to the Holy Cross.
Here those of the three Peoples concurred, Yutbung, Cubal, è Inlanac: and all begged with great
instance, to pass to their Peoples: but for not being able to do it on that occasion, he gave them
word to do it in another. Those of Tunec also attended, and because of the great feeling they
showed, that the Father did not reach his People, he condescended with them for not
displeasing them.
So he left Bangqusay for Tunec on the thirtieth day; but how much those of Tunec rejoiced with
this determination, those of Bangquilay felt so much; because they had already consented, that
the next day Missa would say in her People: but this is not obflante, some, and others
accompanied the Father on the trip. After arriving in Tunec, those from the Peoples of Sacaba,
Patina, Linfi, and Bilis attended. Here Missa said: Cruz stood up, and she blessed herself, and
preached to them, and they all eluded them all very attentive, and joyful, manifesting with the
joy of their countenance, who embraced the Christian Religion at heart. The Father proposed to
them, that it was convenient for them to get off and join in a large plain, called Ambangonan, in
which there is capacity to form a Town of four hundred houses, having enough land, and good
for sowing Rice, Cotton, Sweet cane, and as much as they want, and with good waters: and they
agreed with pleasure.
This is what the Father took to his People of Agoó, carrying with them Lillas of the people of
those Peoples: and of the many people who accompanied him, some remained in the said
Town of Agoó, to be instructed in the Doctrine, and Rites Christians. On the third day, after the
said Father was reinstated in Agoò, the Principalities of the Peoples, called Tunec, Buyo,
lutbung, Guatean, Immarang, Balicangcang, Mugmug, Patungao, Baay, Pigbing, Paltingan,
Bengel, Buo, went down to visit him. Bitcanan, and Bajis, and all offered him their Peoples,
begging him to go to them. Some of them descended Liñas from the people of their Peoples,
and the others offered to bring them.
On the twelfth of May Bolviò à los Montes, the same Prior Father of Agoó, accompanied by
Father Fr. Pedro Vivar, Missionary destined for that parage: they arrived at the Town of Polina,
and from there they passed to Sacaba: and in one, and in Other were well received. From
Sacaba the Missioner continued to Tonglo, to put his residence there, and begin his Apostolic
Ministry. He was well received from Principal Guilit, and from all over the Town: and the next
day, he was given a Carabao, or a small Buffalo, and a Frown of Sweet Potatoes, or Sweet
Potatoes. The Father said, that in the application with which they learn the Christiana Doctrine
it is known, that they have true desires to baptize him. Father Prior of Agoó, for business that
was offered, took his people.
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By this same time Father Fr. Joseph Torre entered the border Igorot towns of the People of
Bauan. He was with them three days, in which he visited the Villages of Bonoy, Cabeng,
Magmodey, and Botoacan, and formed Lists of those of each of these Villages offered to be
Christians. To form a new Town, a plain and beautiful site was chosen, which is far from the
People of Bauan as a league, and a half: and this site offers great utilities for its inhabitants:
with which there is no doubt, that faith will attract many Infidels, and especially if a Missionero
is destined for that parage.
Father Fr. Juan Sánchez, Prior of Bagnotan, also went up to the Montes that are in front of his
People: he was in the Villages of Temuc, Mamanao, Motlue, and Tanubung, and he did not take
the road in valde: he not only achieved the May they receive Faith, and obey the King our Lord;
but he also got from them, that left the roughness of the Mountains, they would go down to
the plain: they chose a site distant from the Town of Bagnotan as a league. There they have
already raised their Casítas, and their Iglesíta, with the help of the Bagnotan Indians: and they
live in them very happy, because they enjoy beautiful waters and beautiful lands. Some families
have stayed in the Village of Bagnotan, to be instructed by the old Christians, and to be
baptized. The Principal of these Unfaithful Igorrotes who have come down, that if a new
Missionary Father were put in the seat, said Montes would be depopulated.
In Tamudin, due to the diligence of Visiting Father Fr. Carlos de Lorta, many Igorrotes have also
come down, and every day they are going down more: of which twenty were baptized, and the
others were catechizing. These are raising their village, like a quarter of a league of Tamudin, in
a very good rice field, which the said People have given them.
In Candong, with the diligence of Father Fr. Joseph Torres, it was also possible to lower the King
of those Montes: the one who with his wife, and all his children remained in the Visit of Saint
Lucia, preparing to be baptized. The Father said to me, that he had the courage to go up to his
Villages in the company of said King, and that he hoped to achieve copious fruit; but so far I
have no notice of being executed
I already said above, that of the Peoples that have been reduced, some have given the Lists of
the people they contain, and the others offered them: and these, if in fact they have already
given them, have not yet reached my hands.
And so that the mercy of God, which is so liberally communicated in this time to this Nation of
Igorots, be praised, I want to put here the number of perfumes, which each List I have received
contains, and is as follows.
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Many of this great number of Souls are already baptized, and the others are cathequizing to be
baptized. The same thing is being carried out with many of the other small towns, which have
already given obedience; but I have not put them here, because their lists have not yet arrived.
Some, and others are so many, that eight Missionaries needed, assi for the multitude of people,
as for the distance of some Towns to others, and especially for the impenetrable roughness of
the roads. The missionaries' fasta tries to replace with Cathequistas, of which quals are
necessary and there are so many, that alone the border Igorrotes of the Town of Agoó currently
occupy twenty, and they have well to do. These are distributed by the Peoples, and assaulted
by the Fathers. They are married, so that they instruct the males, and their wives to the
females. Not only do they instruct them in the Christian Doctrine, but also in the cultivation of
the land, and other things concerning civil, and political life. These are the congratulatory
principles of the Conversion of the famous Igorrotes, the quales with the favor of God, and the
King our Lord, from whom we expect the Ministers to increase, and Mifsioneros, promise in a
few years very large increases.
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After the Igorrotes, the Tinguianes continue to the north, and this is also a very large and
numerous nation: and of these Tinguianes, those who inhabit the Manifest plains; but those
who live in the mountains are very Caribbean. From this Nation we begin the Mission for twelve
years, entering the Dingras Mountains. Since its founding, much fruit was achieved in the
Conversion of those people: so, that a medium-sized Town was formed, called Santiago, whose
inhabitants are so well instructed in everything, that they do not differ from the ancient
Christians. But nevertheless there have been twelve years since the beginning of this mission, I
put it between new, assi for being modern, as for the new increases that this year has had.
The Peoples, who have reduced themselves to receiving Holy Baptism, are three: The first is
called Baña, and will have at least one hundred houses, which are very good, and well-ordered,
and have good rice, cotton, and other things. He has already baptized more than half of the
Town, and the others are shrinking. For the month of January of this year, when I visited
Dingras, I went to see them, and I was very happy with them one day, because I attended the
Christians, as with the Infidels I experienced them very pleasantly: and neither some, nor
others, They turned away from us all day. In the afternoon they were all asking me, what was
the saint of being Patron of his People? I told them, that the Holy Child Jesus, because on the
following day we celebrated his Most Holy Name: and you offer to send them, as I did later, an
Image of the Holy Child, made in Manila, with which they were very happy. They also asked me,
when did Missa say in her Town? Respond to them, that if they had a decent place in which
they could say it, the next day it could be said: and after they heard it, they began to arrange,
and decorate a Capillita, which formed of reeds, and woods, so beautifully, that I sent to the
Religious Missionary , who accompanied me, to stay there, and Missa told them the next day.
Ultimately, Assi the Christians, as the Infidels asked me, to send to Father Missionero, to live as
an assistant in his Town. I told them, it was fine, that the Christians asked for it; but that he
missed the infidels asking for it; for to remain unfaithful, and not to be resolved to receive
Baptism, they did not need Father. To which they replied, that the Father staying there, then
they would reduce. Norabuena, I told them; but that it was necessary to make a Little House for
the Father's room: and then they agreed on it, and started it the next day, as I knew. At the
farewell, the Infidels knelt on my knees, and asked me for forgiveness, that they had been
stubborn until then to admit Baptism. I told them what was convenient, and I said goodbye.
The second is another medium town, called Parras, and is between a hill, which mediates
between the said Baña, and that of Batac. To this I also went one day from Batac, and I brought
them some little things of agassajo. I was well received from them; but at the point where they
received our Santa Fe, which was the only reason for my departure, I did not get any fruit,
staying as hard, and stubborn, as they had always been. At the farewell I told them that since
they did not want Baptism when we offered it, it could be that they would one day look for us,
and ask us. And to the truth, that this high school of mine, God wanted to be fulfilled: because
my Visit was over, when I least expected it, I found myself here in Manila with four Men of that
People, who told me, that they wanted to be baptized, and that many of His people were there
preparing for the same. The baptism of them quarto is arranged for the day of San Pedro, and
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San Pablo in the afternoon in the Church of Tondo, and it will be with the same solemnity, with
which the one of the six Igorrotes was celebrated, which I said above.
The third Town is one that is in the Montes, in front of Narbacan, whose name I have forgotten.
I also wanted to go personally to this Town; but I was embarrassed by the unfortunate
misfortune of having burned Convent, è Church at noon: I nevertheless had occasion to speak
with many of them, who went down to the Town of Narbacán; and although later I met, that
my perfuasions did not take effect, so that they would embrace our Holy Faith; but they didn't
stop having him in a short time; Well, before I left that Province, they had already left the
Mount, and some of them had been reduced to the said Town of Narbacán, where I saw them
on my way back, and I gave them up, and they arranged to be baptized. Among them there was
an old man, who since he encouraged Christiano, never wanted to eat in the days when it is
prohibited to the Christians: giving an answer to those who offered him with her, who wanted
to be taught to observe, what in baptizing forced him. I also tested it, and I couldn't get more
than the others.
The Mission of the Adams, and of the Apayaos is so new, that it began at the end of the past
year of fifty-four. Of these two Nations, that of the Apayaos is very numerous, and inhabits
many leagues of Montes, which run from the town of Dingras, to the North, and Cabo de
Bogeador, where they are, and inhabit the Adams, which is a very Nation short, and reduced to
a single town of about sixty houses; and since they are so few, they avail themselves of the aid,
and protection of the Apayaos, living as under their protection. The way this Mission was
initiated, was this way. On my first visit, which was in December of fifty-three, I embed some of
the main Indians of Banbán, and Bangui to the said Nations, so that they were proposed, that I
wanted to be friendly with them: and for that, if they did not They wanted to go down, I would
leave Fr. Prior de Bangui in charge, to be in my name to visit them, because I couldn't stop
much: and with the messengers I gave them a little gift. The response they gave to the Indians
that I embed was favorable: so Father Prior de Bangui, as I had ordered it, went up twice to visit
them, and they welcomed him with pleasure, and pleasure. They proposed that faith be made
by Christianos, and they responded, that not removing them from their mountains, they were
ready, assi Adanes, like Apayaos. The same answered the Apayaos, who live in front of
Pasuquing, Visit of the People of Bacarra, making them Embassy with the main Indians of the
People. With this I decided to give them Missionero, and I pointed to Father Fr. Juan Solorzano,
the same one who climbed my command to the mountains. I had the courage in my second
visit, to conduct it in a personal way to the Town of the Adams, although I had the job of
walking through those roughness on foot both days, which are necessary to get to the place
where they live. But it could not have an effect, because of the fall I gave the cavallo's death,
that I could not straighten myself in a few days. That is why I sent them to call, and thirteen of
the two Nations went down to Bangui, to those whom I entrusted to their Father Missionero,
and they received him, and accompanied their Peoples with much content, and with that they
began to be instructed in our Santa Fe: in a way that defends the end of January, when this
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happened, until the beginning of April, when Father Missionero told me, there were twenty-six
baptized of Adanes, and Apayaos, of which two came to Manila on behalf of everyone else, à
dàr obedience to the Governor. As that parage is so lexos, and lost, I have not received any
more notice; but I persuade myself, that at the prefente hour they will have been baptized and
many others. And giving God all the glory, I conclude this narrative. In this Convent of San Pablo
de Manila, on June 27, 1755. Br. Manuel Carrillo, Provincial.
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I have done the transcript according to the manuscript of my property, beautiful copy of the
time in which the original was worked. (4 pm in 4.0)
85
POETIC ART TAGALO
Some judged so easy to practice Tagala Poetry, while others knew its difficulty, or learned it, in
practicing it. I am not as courageous as the former, but not as cowardly as the latter, I will
choose to walk through the middle, safer course in everything; Half Tustissimus ibis, for not
touching me in the Scila of too much ease or getting stuck in the Caribdis of the inaccessible
difficulty apprehended, and too feared. I say, then, with the former that Tagala Poetry is easy in
terms of a part of it; and I also affirm with the latter, to be difficult as regards the other party. It
is to be known that Tagala Poetry has two parts: one of the consonants or assonants that end in
consonant or semivocal letters; and as for this part, Tagala Poetry is easy, because the last
letter of the word is the North or Guide to know how others should be, to be followed. So if the
final letter of the first foot, or estropha of the Copla, is consonant, consonants will be all the
following, even if they are not the same letter; it is enough that it is consonant letter, so that it
makes assonance with her; v. g. ":
2. The consonant final letters are the following: b, c, d, g, p, s, t. If the first foot of the Copla
concludes in b, it is not forced, the other feet end in b; rather, they conclude in one of the other
consonants, such as v. g.a: C, D, G, P, S, T; because in Tagala Poetry the rigor of the quantity of
means and last of Latin Poetry is not required, nor the forced and consonant consonant of
Castellana. The same should be noted in the semivocals, which are these: l, m, n, ng; that the
estrophas can end with any of them, that all are assonant to each other, and not of the
consonants nor vowels; but so in some as in other consonants or semivocals, the immediate
vowel must be attended precisely for the consonance, so that if the vowel is a, so will the
immediate vowels to the end of the next feet; and if it were i, so will those of the feet that will
be followed; and if it were or, they must also be; v. g .: the first foot of the Copla ends in ab, ac,
ad, ag, ap, as, at; if it ends in ib, the following will also end in ib, ic, id, ig, ip, is, it; and if it
concludes in ob, in the same way the others will conclude in ob, oc, od, og, op, os, I heard.
3. The same is said of those ending in semivocal; because by finishing the first foot in al, the
others will end like this: al, am, ang; and if in il, they will conclude in il, im, in, ing; and if in ol,
the following ones will also end in ol, om, on, ong. And so, in this part, Tagala Poetry is easy. For
what, and why
to facilioribus est incipiendum. Assuming the above seated way to versify with roots ending in
consonants or semivocals, we will speak first of the consonants, demonstrating their rule with
exemplifications; then we will continue to exemplify the verses that end in semivocal; leaving
the first ones in difficulty, which are the vowels.
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4. It has already been said that the consonants, in order to make consonance or assonance, do
not require that forced Castilian cadence, of which the quantity of the penultimate and last
syllable of the first foot of the Copla is supposed, must also be followed by the penultimate, and
last of the fourth foot (if it were redondilla), and to the
penultimate, and last of the second foot, must also follow the penultimate and last of the third
foot: so that feet x and 4 must be consonant, and feet 2 and 3 will also be consonant; v. ga: 1,
Sarnoso; 2, Charranas; 3, Almorranas; 4, Potroso: where one sees the foot i with the fourth, and
the 2 with the third; and of the four consonants I will be able to tell you this copy, which they
call Round:
No, then, it requires Tagala Poetry so sweet consonance and cadence, nor does it like the
Quarteta, or Copla Castellana, which asks for the second and fourth feet to be at least
astonishing; eg *: first, Horn; second, turpentine; third, Cola; quarto, Calilla: from which you will
get this couplet:
5. None of this asks for Tagala Poetry, since its humility is satisfied that the last vowel of the last
syllable is the same, and that they are consonants of the first last letter of the first foot, those
of the following feet of the Copla, either this one of three, four; or more feet: so that they are
astonishing among themselves, eg: alab, ouac, gagad, yagyag, tangap, bucas, sabat, with the
many that are given of this category, and jaez: I already give you the example of all :
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7. In this language there is a genre of diphthongs, which in verses are consistent with the
semivocals. These are some of a in i, v. g .: patai, alai, sabai, bahai, bahai, and others; other
diphthongs there are from a to o, e.g., galao, gaslao, panao, pucnao, bigao, and others like
them; and thus, like each other, they are reduced to the consonants of the semivocals: al, am,
an, ang; other diphthongs there are from i in o, eg ": gilio, alia, baliu, saltu, and others from his
jaez; other diphthongs are from or in and, like aboloy, agoy, babuy, cahuy, with many others.
The first of i in o they are reduced to the consonants of il, im, in, ing, and those of or in and are
reduced to those of ol, om, on, ong. Demonstration will be made of all, mixing them with the
semivocals their consonants.
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11. The Poetry system of verses finished in consonants and semivocals, which is the easy part of
Tagala Poetry, has already been completed. And certainly easy, because it cannot be called
difficulty in it, agree the final vowel with the final consonant or semivocal whatever, as the
vowel is the same; what will most easily be achieved, keeping in mind the rule set above.
Subtracts tartar from the difficult part of Tagala Poetry, which is from the verses that end in
vocal lyrics.
12. There is no doubt that in Castilian Poetry the one of the forced consonant is the most
difficult, as everyone supposes; but in Tagala Poetry, however, it does not ask for forced
consonant; it is necessary to grant, it is to guess almost the composing in Metro, which ends in
a vowel; and the reason is because the forced consonant, even with all its difficulty in finding
him, is less difficult to find him consonant, by using himself as a rule, to find another; but not so
in the Tagalog verses that end in vowel; this term, v. g.a: Father, is forced consonant of this:
Mother, in the Castilian language. And because? There is no other reason but the last two must
be looked at (in others the last one is enough) syllables, if they are vowels, and the quantity of
them with the semivocals or consonants to which they are added. The last two syllables are
adre, of Father; adre, of Mother, etc., etc., and these are consonants with each other. But not
so in the Tagala language; because one does not look at the consonance and concordance of
the letters that sounds in the ear, like a hidden rule, without a rule that demonstrates it, and
therefore we are forced to guess it. For example: Love, Father; Yna, Mother; they are not forced
consonants in the rigor of the Castilian language; because, as you can see, the quantity of
syllables is not one: for in the Tagala language, they are consonants. And why, if nothing is
heard in the two words of consonance? Another example: Ama and Fama, are forced
consonants in the Castilian language, and not in Tagala. Other: Ynay Hiña, they are consonants
in the Castellana, and not in the Tagala. Another: Hina and Banta, are not even assonance in the
Castellana, and are forced and rigorous consonants in the Tagala. And because? Because in
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these as in many others, one does not look at the cadence and harmony that the laws of the
forced Spanish consonant send; and only the quality of voices and uniformity of endings is
attended to, which cannot be known in the same simple words, but in the Passive conjugation,
making them verbs, for which it is necessary to attend to the last syllable of the Passive
imperative , if they admit an increase in the letter h or n: if they admit it, they will be
consonants, and they will not be if they do not admit it; v. g .: Ama: he admits consonant of h,
because his imperative Passive time is Amahin; Yna also admits the h, for Ynahin says, and that
is why these are consonants with each other, even though in the Active they dissolve in the ear.
As on the contrary, Tama, no matter how much harmony it makes to the ear, is not consonant
of Ama; and not for another reason, but because Tama does not admit the increase of h or n in
the Passive, since its imperative is Tamaan. As for the same reason it is not consonant of Yna,
Hi, because her Passive is Hinaan, v. Hinain, et sic de reliquis. Then, to find the Tagalog
consonant of the one that ends in a vowel, one does not have to look at the surface of the
word, or root, but more inward, that is, when conjugating the word, it must be observed if it
admits h or n in the Passive imperative, to know if it will have a value of consonance with
another, which the Castilian consonants do not observe; because as (he says), in themselves
and in their letters and pronunciation they have the rule. Well, being that way, who will deny
will be more difficult to find the consonant that cannot be sought in itself than the one who in
himself finds the rule of seeking him? And so, the ease that is voiced in Poetizar in Tagalog, will
only occur in the Tagalogs, which are certainly the most natural Poets, and with admirable ease
they make up verses by operating artis sine Arte; but any European
Spanish, although well versed in the Tagalog language and art, will want more to compose
twenty Catalan songs of forced consonants, than four Tagalog verses that end in a vowel.
13. This assumption, the Tagala Poetry that ends in a vowel is reduced to two species, which
our teachers called Mariin, the one, and the other Mababao. Mariin Poetry is one of those
words that conjugates admitted in the Passive imperative the increase of h or n before the last
vowel of the word. The vowels in which the voices can end are reduced to three, which are: a, i,
or; because e becomes i and u becomes o. Let's show this with examples.
Where it is seen they all end in a, and all are roots that admit an increase of h or of n: sayahan,
hangahan, talagahan, salanan, or sanlan.
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Donde los finales son todos en I que admiten incremento: pangologuihan, lachan, ó laquihan,
lachin, purih, praise, banan, bilhan.
Where they all end in o, which admit h: batohan, pitohin, bocohan, dolohan.
17. To this quality Mariin belongs all the roots that admit an increase of n before the last vowel,
whether this is a, i, or.
Those who all admit n in the passive imperative: balisanhan, alaalahanin, cayanan, casalanan.
And this, although poor, can be exemplified:
Aba nang batang pobre
na masamang lalaqui
caya lamang maygui
cun pinipintacasi.
Whose Passive they are: pobrihin, lalaquinin, iguihin, pintacasinin, and all of them correspond
to the Mariin quality.
The increments: saclolohin, lilohin, talonaria olonan.
20. Mariin may also belong to this quality, the roots that ending in vowel, syncopate; but they
always put the increment of h or n.
Example of syncopation with h, vowel to:
Tantongan catacataca
ytong ating pag babaca
ang dating tapang nayba
caro agan ang na mana.
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The roots taca éyba, syncopa: tachan, ibhin, which consoling with bacahan, bacahin, manahan,
manahin.
21. Example of syncope in h, vowel i:
Ang sala, i, con binibili
ay ang parating pagcati
sa puso, i, nan lalalabi
dimahinbla, i, Arao, Gabi.
May all four syncopate themselves in the Passive: bilhan, cathan, labhan, gabhian.
22. Example of syncopation in h, vowel or:
Daliring nanhihinoco
ang camuchay nanlolomo
at nag papaui nag puyo
sa pag potol niyong boto.
The four have syncopations in the Passives: hinochan, lohan, puyhin, bothoan.
23. Example of syncopate in n, vowel to:
Virgen pangadi,i-, co,i, cuha
yayang hindi pasumala
pag-asa sayiong ad-ya
lubos napagcacalaxa.
The two roots cohay pasumala with room are combined in Passive conan, conin, pasumalan,
sanlan, and it seems there is nothing more than these. You will find more.
24. Let us begin to notice what is left to this Mariin quality, and that is, it reduces the proper
names finished in a vowel. Item: the primitive names, which also end in a vowel; and also the
monosyllables that end in a vowel, such as: ca, ta, pa, na, mo, co; except: podi and nga, which
belong to the quality Mababao. Item: here belong the cardinal numerals, which end in a vowel;
e.g., ysa, dalaua, tatlo, lima, pito, ualo, polo, libo, except lacsa, yota. Item: kinship names that
end in a vowel, such as: Ama, Yna, etc., less Nono. Item: all the Spanish roots finished in vowel
that have the penultimate production, such as: Lady, baca, cabayo, pig, dog and other infinites;
except for some that by pronouncing the Tagalogs with the accent p. c., are reduced (albeit
badly) to the Mababao quality; like Castila, Stop, cloth, candle, and others, very few.
And finally, they are of the Martin quality and admit h in the increment, all the roots that end in
vowel and have the penultimate accent produced, except those that, although they are similar,
have different significance, such as vga: saua, pp, being bored ; sauá, p.c., snake, that the latter
is of the Martin quality, and the first of the Mababao; sauá, sauad; polo, p.p, island, and polo,
p.c., ask for small things, which this says pulhan; polo, p.c., dictpolohin; Pola, p.p., cross out,
polaan; Pola, p.c., colorado, pulahin; give it, scrimp, dalan, and others; as sapa, p.c., chewed
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buyo, sapahan; sapa, p.p., estero, sapain; ward, p.p., river dam; salain, p.c., salahin, and others.
From which it is inferred that not all the roots that have h are p.p., since all those that
syncopate and have an increase in h, are p.c., such as taca, bile, flattery, drool (load), cane, lady
and others.
25. Of the Mababao quality, we will deal briefly now. Call Mababao, because in the Passive it
does not admit an increase of h or n, but to the last vowel of the root is added an or in, and all
of these (at most) are penultimate correpta, with the exception of which, although they are
similar, they have different meanings and admit an increase of h or n, that these are p.
correpta.
26. Example of Mababao quality in a:
Nagtanim acó nang hiya
nang mabaona salupa
na mulac nang halimbaua
nunga nang caaua auá.
That none admit h or n: hiyin, hiyan, lapaan, halimbauaan, caaua-an.
27. Example of vowel i:
Poon halinang marali
tolongi sapagca siqui
dati morin ngang ogali
mapagcusa diman hingi.
Nor do they want h, but caralian, siquiin, ogaliin, none.
28. Example of vowel or:
Ca ay-ay co, i, dimasahó
mahina ang aquing puso
cüdi ang tolong morinpó
siyang pangahas cong laio.
Where everyone does the Passive in or in.
29. Finally, I warn that all the roots that end in a vowel, be it Martin or Mababao, that are
already conjugated by Passiva and have already hin, it, have, u, in, u, an, are reduced to the
Semivocal Metro from al, am, etc., and ily im, in, etc.
Example of al, am, an, etc .:
Eudocia ang paghihintay
yang marlang cabutihan
ay dimo pa ytampolan
ybiguin ang cababa-an.
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Where buti admits h and baba does not admit it, etc.
30. Example of il, im, in, etc .:
Pagsisisí ang yacapin
ca auaang gaoa, i, gaouin
luha salupa, i, ytanim
nang salangit mong anihin.
Here it is seen that he wins does not want h, and ani wants it, et sic de ceteris.
31. The Tagalog Meters are in three modes: some consisting of three or four feet or verses, and
seven syllables each, such as these:
Marami man ang Canda
bulac nang Gomamila
diaco maligaya
sacana nalalanta.
Others of four verses, like this one:
Magca patid man pala
magcarogtong biloca
cun ang ysa,i, guinhaua
hindi na mag quilala.
32. Others of four or more verses, and eight syllables, such as these:
Pauaring may Pamatayan
masamama,t, magalingman
dapo,t, dili macapantay
ang balaquio,t, nang Banal.
And this:
Cataoua,i, con mamatay
caloloua,i, pagcaloal
ualang moang ualang malay
concanino mapipisan
con sa cohilá, sa Banal
ay cag-yat nangang papanao.
33. And others that they call Prose, or Plosat and use them in letters of Amores and represent
in their Marriages, which consist of twelve syllables and four verses, like this one:
Nang catahimicam nang Gabing malamig
calaliman bagá tolog pagcaidlip
cataoua,i, nangala,i, ay napanaguinip
ó naquiniquita nang boocong baet.
Caracaraca,i, napaquitang tambing
ysang Calolouang cahihiualay rin
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sa Pataouan sic-sic manga salangsauil
nanacagaouian ang Cataouang tacsil.
Et reliqua.
34. Just as in number twenty-four I gave you (in my opinion) a very high standard of the words
or roots that belong to the Mariin quality, by clicking that all those who have the penultimate
production belong to it, except for those who there warned so it is necessary to also put here a
rule to know those who fall under the Mababao quality, and if you believe me, it is none other
than that, returned by Passive; that is, that they are certainly of the Mababao quality, and that
they admit an increase of h or n all the roots that have the penultimate accent correct, except
(as it says there) those that although similar in the syllables, enjoyed different significance; that
these, even with an increase in h or n, are fi.c .: what the author who found the language
discreetly invented to banish the confusion that could give birth to two roots of different
qualities and meanings, if they had the same accent. And so I cheerfully affirm to you, you will
not find two roots in this language, that are the same in the syllables and have an accent itself;
and see that the similar ones are many. And I will tell you more: that unconcurrence of that jaez
of roots will not find a single one of the Mababao quality; v.g .: to retain its natural accent of
p.c., but by force it happens to have p.p., and the same goes, on the contrary, of those that
admit increase; that to cut the confusion they give in and pass to the accent p.c., etc.
35. The reason that assists me to affirm absolutely the numbers 24 and 34 in order of accents,
is that this Tagala and Castellana language agree in the way of accentuating; and the accents in
them are two, severe and acute, or p.p ,, or p. short or correct; because the Litany of accents
(with the exception of these two) assigned by some, or are entities of reason, or we will
pronounce them Sibboleth, like the Efratheos (from quo in book Judic. Chap. 12), and we
cannot pronounce Scibboleth, which means Tang, like those on these banks of the Jordan;
because those Castilian voices, which we excepted in the number 24, that the Tagalogs
pronounce p.c., Castila, candela, etc., are like other barbarisms that commit, and having to
pronounce them p.p., like bell, cane, they pronounce them badly, as esdrújulos; e.g., warm,
shell, etc., and the opposite is a very general rule.
36. Here we should talk about which of the two qualities, Mariín or Mababao, belong the
Adverbs that end in a vowel; but dexo, because one and the other has enough sequazes, and
you cannot show fixa rule for now; Look for it, and that job will save me. In addition, with that
you will also put your pebble in the Rollo and Acerbo de Mercurio.
37, Concluded now, then, briefly the explanation of the way of Poetizing in the Tagala language,
I will put you here, Reader, a copious vocabulary of this language; arranged with some novelty,
because I give you the roots, that make consonance with each other, all together and followed,
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with only their simple Active and Passive conjugations, and no more; because the other
compositions that dress the voices, you will study them in so many learned Arts, that our wise
Masters left us; but with what I put in the roots, you will be able to make verses so easily that
you do not have to beg for the rage and sacred influence of the God of Poets, according to
Ovid: Est Deus in nobis agitante calescimus illo at sacri Vates, etc. But if you don't have the
good taste of the verse, or it doesn't give you the naype to make them; I say, whether or not
you have a vein and the Muse does not blow you, dexa the Poetic and valet from the rest, as
your obligation asks; trying not to swap the brakes on the accents, so as not to expose yourself
to speak many inepcia in pronunciation; what difficult you can avoid, and be proficient in the
tongue, without the help of this qual Artecito, which for your convenience I composed. I well
know that in this coordination of roots it is not aliquid novum; but you can't deny me, I say it all
noviter. If you will like it, receive it with the wish that you like it; and if I dislike you, leave it and
take Rhubarb, to cure your bad taste; because if not, never in this language will you be
consummated and expert, although Perillán will be consummated, etc.
96
97
EXHIBITION, which Mr. Rafael Maria de Aguilar, Governor and Captain General of the
Philippines, addressed to His Majesty about the curates of Santa Rosa, Imus, Las Pinas and
others present.
SIR.
In Royal Decree of March 31 of last year, VM orders me to immediately place the curates of
Cavite the Elder, the Pineapples and Santa Rosa in skilled and suitable secular clerics, if any in
the concept of the R. Metropolitan Archbishop of these Islands , on the occasion of
representing VM the Dean and Cabildo in a vacant seat by letter dated July 6, 1797, that these
curates were erected by the late prelate, Fr. Juan de Orbigo y Gallego, instead of observing the
provisions repeatedly so that those who were in the possession of Regulars were secularized as
they were vacating, and against what was prohibited by the laws from being placed in the
villages of the understanding of secular clerics, I had placed the first two in charge of the
Augustinian Recollects, and the last one of the Dominicans, at the same time that the religious
left the towns and missions of painful administration, and distant from the capital, where there
were many infidels who needed Evangelical operators to reduce them to the belief of the true
God.
Some men, Lord, who make profession of an angelic life, such as those who constitute the Dean
and Cabildo of this holy Church, never thought they had the courage to impress VM of an
arbitrariness that has not been, nor is presumably, in integrity and justification with which up to
now I have proceeded in the government to which the Royal benignity of VM has served to
elevate me; but to demonstrate with evidence the mistakes and lack of accuracy with which
they have directed their representation, I will say to V. M. in the first place:
That the Dean and the Cabildo informed VM with little truth, or at least with notorious mistake,
in order that the curate of Cavite the Elder was handed over to the Recoletos, when it has
always been administered, as it currently is, by a Indian cleric. Of course he meant that the
inhabitants of the hacienda of ¡mus, belonging to the province of San Nicolás, took place in this
government to have their own cure separated from Cavite the Elder, to which they were
subject, because the The priest of this town could not comfortably administer them because of
their distance and the inconveniences that followed them. The instance was agreed with the
late R. Archbishop, who agreed, not only in it, but also that the priest was religious of the same
province, however that the miter had the right to put clergy, because there certainly would not
be of the circumstances necessary for the purposes to which the division of both peoples was
directed; and so it is very constant that this resolution was purely of the same R. Archbishop,
although by my support he was moved from the conveniences that were known to result in the
service of V. M. and the common good of the same people.
Nor was it credible that I had acted in any other way, when by express law of the Compilation
of the Indies no division, union and suppression of benefits can be verified by the Diocesan,
with the sole agreement of the Vice-Patron: and this Royal provision, no It was only kept in
mind, but it was promptly observed in the creation of this curate and those of the Pifias and
Santa Rosa, to separate them from the parishes to which they were subject.
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The one of Las Piñas was visita of the one of Parañaque, that administers the religion of San
Agustín, and it yielded it to the Clergy in view of the impossibility in which it was to be able to
administer it; and although before it was put in her by the miter a clergyman who served as
lieutenant-priest, was without canonical collation, nor having produced any effect of those
expected; for which reason, at the suggestion of the devout Provincial of the Recoletos, I
proposed that deceased prelate a priest be erected, putting on him a religious of that Order, to
see if by this means he took any increase and made a decent church. For this (as for the other
relative to the other curates), an expert was formed with a hearing from the fiscal minister and
the report of the Royal officers, until, instructed, he agreed on the proposal of the R.
Archbishop with the agreement of the General Counsel of this government. It is true that the
visit had no competent number of taxes to be erected in a parish; but it is also true that the
province of San Nicolás conformed gladly with the levy of receiving only the parish priest who
put the congrua corresponding to and, or tributes, unique that he had then.
Since 1795 this town is in charge of the Augustinian Recollects, without the Clergy or Dean and
Cabildo having moved to claim or raise any contradiction until the year 97 when he had the
impunity to occur to VM agglomerating complaints based on uncertain principles; because the
truth is that, having taken charge of the curate a religious Recollect, the people were formalized
and held, being before quasi-pure evil, as is well known and notorious; and therefore, prior to
the consent of this government, a beautiful church of lime and song began to be built: but the
sensible thing is that, far from being concluded, all the work will come to a halt in total ruin if a
cleric is in charge of the curate , who will finally be a desidious and abandoned Indian, as are all
of this class by character.
The hacienda of Santa Rosa belongs to the school of Santo Tomás which is in charge of the
Dominican religious. The individuals who inhabited it were subject spiritually and temporally to
the people of Binan, which corresponds to the secular clergy; and in the year 92 they tried to
establish themselves in a town with governor and independent ministers of justice, and I
granted him with his own minister, that he was Dominican, with respect to the fact that the
hacienda is of this Religion, having previously agreed as it should with the R. Archbishop , which
agreed on the claim of the interested parties for the reasons that were present, with the
protest that their promotion did not harm the right of their successors or the Clergy; so that the
separation of this curate, and delivery of it to the religion of Santo Domingo, was arranged by
the diocesan, without in particular I had had more intervention than giving my consent with
respect to the Royal provision that prevents me , having as an objective the advantages that
would result to the spiritual and common good of the individuals residing in the town of said
estate; Well, generally speaking, no one ignores how different looks and happiness all churches
and populations managed by religious have, of which they are in charge of Indian clergy.
Of these there will be some virtue and good intentions; but in general it is very public that by
their principles, no education, by the total dejection in which they are raised and by their little
or no instruction, do not instill to their parishioners that respect and veneration with which
they look at the religious, who, by Spaniards, have the art of mastering the spirit of the Indian
to maintain it in those circumstances on which the conservation of these domains of VM
depends. They know how to lead them without violence to whatever objects are convenient for
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Religion and the State, so that they never become familiar with them. . The Indian clergy, not
only observe the opposite, but, lacking the decorum of their character, they absolutely fall
down, confusing themselves with their parishioners as well in games as in treats and other
totally indecorous things; and not rarely do they dress in the same way as the natives,
abandoning the proper dress of their priestly state.
Add to the foregoing that the religious, having nothing to invest in what they acquire but only in
themselves and in the divine cult, always have the churches of their administration in such a
pleasant state that they are known at first sight by their aseo and decency , and the towns in
disposition, not only advantageous, but susceptible of interesting conveniences to the Royal
service of VM and to the common good of the provinces; what can never be expected of the
Indian priests, because it is not enough for them how much they acquire to give and keep their
parents, brothers and relatives who are added to them, and still move on to live in the same
priests to enjoy their protection and sponsorship, causing for this reason many damages to the
natives; so that all their income and grants come to be invested in destinies opposite to what
they should have, leaving the churches that they administer in such a state of indecency, ruin
and misery, which, even foreigners pass by, then know to which administration they
correspond.
The same has made it known to the late Archbishop the advantages that were placed in the
urgency of preferring the Spanish Regulars to the Indian clergy for the administration of the
curates of these Islands. I do not want, Lord, to pass from here, for not appearing interested in
the criticism of nature and circumstances of the Indian clergy; but the zeal for Religion and for
the service of SM impelled me powerfully to say, without any spirit of partiality, that it would
surely be very painful, as of very fatal and regrettable consequences, that the Diocesans,
without having these just reflections in mind, Someday proceed to extinguish the spiritual
administration of the religious and give it entirely to the Indian clergy, because it would come
to an extremely compassionate and deplorable state. When there are Spanish clergy of the
suitability and qualities that prevent the laws of the Royal Patronage of V. M. this party may be
adopted; but in the meantime I am firmly of Opinion that it is not convenient, but absolutely
detrimental to the service of God and VM, that these priests be given to the Indian priests just
for depriving them of the religious, who are the greatest and only foundation of these
Christendom
I cannot, Lord, pass in silence without offense of truth the assumption that I put the three
priests expressed by the Augustinian Recollects and Dominicans, at the same time that the
religious left the towns and missions of painful administration and distant from the capital ,
where there were many infidels who needed evangelical operators to reduce them to the belief
of the true God, because I certainly do not know what the Dean and Cabildo could found such a
slanderous assertion in all its parts.
If some towns have renounced or did not admit Religions, which is very different from having
abandoned them, it was not in their own convenience, nor for freeing themselves from
evangelical tasks, but for the lack of religious with what to provide them, as I they have
represented the devout Provincials in actives acted on the matter: not being omitted, that for
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these same reasons VM was consulted by this government, imploring his Royal piety with the
highest cost, so that religious missions for the administration would come of the peoples and
doctrines of these Islands, because in them the interest of Religion, of the State and of the
same peoples consists indifferently. To prove that Dean and Cabildo did not take the truth or
justice in their appeal to V. M., the reasons set forth in my concept are sufficient. However, I
will add that as a result of what was resolved in an educated instruction on the repopulation of
the island of Mindoro, so recommended by V. M.
In Royal Order of June 1795, I officiated with the devout Provincial of the Recoletos so that he
would free two religious from his obedience for the reduction and instruction of those infidels.
In response, I am faced with the inconvenience of not having more than two parishes
throughout the Island (which are from the towns called Calapan and Naujan, administered by
the secular clergy), it would happen that in whatever reductions were achieved, the religious
would remain, likewise the churches, subject to the priestly priests, of what precisely would be
grounds that retard or hinder the reduction and repopulation commissioned by SM; but
surrendering to his province the curate of Calapan, which is the head, and successively that of
Naujan, would indicate the religious who were asked for such an important object, and in this
way the entire island would be administered, as previously, by the religion of Augustinian
barefoot.
Seemingly based on these inconveniences, due to the bad consequences that would
undoubtedly continue to be subject to the Spanish religious to the Indian clergy, I passed the
offices corresponding to Dean and Cabildo to lend themselves to the transfer of said curates
with the quality of replacing them with the of Imus and the Pineapples, which are without
comparison much better and more penguin than those, mostly because of the advantages of
being confinent and immediate to the capital, only for the purpose of making VM's sovereign
intentions in order to repopulate Mindoro; but the Dean and the Cabildo, nevertheless knowing
the benefit that was provided to the Clergy by this means, objected so stubbornly that he came
to the point of asking the witness of the hopeful to occur at VM, with no more foundation than
the one I had of that they were religious and not Indian clerics, because these are not proper
for the conversion of the infidels, nor for the purpose to which the repopulation of Mindoro
ends.
In spite, then, of knowing the recoletos the accumulation of miseries and sacrifices that they
have to suffer in the missions of that dilated Island, and that they are in possession of the
curates of Imusy the Pifias where the funds of their province for the churches and parish houses
that they did not have before, the aforementioned Provincial was lent to frank the religious
that were requested by this Vice-Patron, and to leave these curates after the clergymen that
the Dean and Cabildo had to propose to occupy them were appointed. Can there be, Lord,
another more conclusive proof of the plausible disposition in which the religious are always for
the fulfillment of their ministry? Lately, for greater enhancement of the system that I hold for
the merits justly contracted by religions in the pastoral office, I cannot help but expose the
following justification to V. M.
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Father Ex-Provincial of the same recollections Fr. José de Santa Orosia made repeated
instances, in the middle of his old age, to be given (as in fact given) the necessary licenses to
pass with danger of his health and life to the newly discovered missions in the islands of
Mindanao, jurisdiction of the province of Caraga, with no more design than the reduction of
those Gentiles to convert them to the Holy Catholic Faith. Exemplary that no one can point out
in his favor the secular Clergy, however that the Dean and Cabildo wanted to imply in their
representation, addressed to VM, that the religious, by an effect of greed, do not want to
administer but the peoples of greater utility and convenience, because it is not another thing to
say that the towns of painful administration and distant from this capital were forsaken.
Yes, Lord, I can assure V. M. for evidence of fact that the Regulars are very greedy; but that his
greed is reduced and leads purely to the good of the peoples and to win souls to heaven. This is
what the experience has proved, and I am an eyewitness to this truth, as is the story that the
conversion of the infidels in these Islands is due to the first religious who came; and to keep
them always to devotion of V. M., it is necessary to observe the same means, by which the
establishment of their administrations could be achieved.
There are different, Lord, the incidents that include the representation of Dean and Cabildo.
Among them he has tried to persuade that the religious possess only the most advantageous
peoples; But why not indicate the causes of these advantages? No sir. The convenience and
prosperity enjoyed by these peoples on that day was not at the beginning of their foundation,
but is due to the fatigue and dispositions of the religious; and if unfortunately they were
handed over to the Indian clergy, it is effective that they did not have the advantageous state in
which they are.
I cannot, Lord, let go of this incident, because it is still forced for me to add that the religious
Recollects administer several towns of very painful administration. Among them are those of
the province of Calamianes, and those of Romblon, Banton and Sibuyan in that of Capiz; but I
know very well that the Clergy will not take care of them, because each one is an overseas and
solitary prison, without arbitration so that their ministers can even communicate for the
different risks to which they would be exposed in navigation; But who would believe, Lord, this
truly apostolic sacrifice of the religious if it were not published by notoriety?
Returning to the town of the Pineapples, what use could the recoletos have in having taken
care of their administration when they had no more than 350 taxes, and the most were
malicious, for whose cause the traffickers could not pass through their roads without exposing
themselves to a shortcut of very dire consequences? The utility has resulted in the service of
God and of VM, and simultaneously for the benefit of the same people, because it was not
possible that with such a short number of inhabitants, and without any auspices of the Royal
Treasury of VM, the work of the church that is already far ahead with its parish house, or that
the curate would have had so much increase in its population if it were administered by the
secular clergy.
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In order to satisfy VM that the religious have not abandoned the towns and missions of painful
administration, but rather that they are sacrificing themselves in them without causing them
the slightest warmth the set of destitutions and discomforts that the evangelical ministry
brings, it seems appropriate to remind VM that, after the Baler party was erected in
corregimiento, to which the name of N. Écija was given in 1801, because of the persecution
suffered by its inhabitants of the enemy Moors, it was necessary to appoint Franciscan religious
for the administration of their villages and those added to them from the provinces of Tayabas
and Pampanga Alta. These peoples, not only are extremely miserable, but of painful and risky
administration, and because of the great distance there is from each other, over the
incomparably greater they all have of this capital, as by the dangers to which they are always
exposed by same enemies and for the infidels that the province's mountains are infested, which
are barbaric customs and often go down to harass what the occasion presents them: in a way,
religious priests participate in the constitution of their circumstances, until now I have not
known that anyone has forsaken the people of his ministry, or that he had withdrawn at the
request of a better administration.
Thus, how can the exposed in this particular be combined with this constant truth by the
Cabildo of this holy Church? The erection of Nueva Écija would be problematic until now if the
San Francisco religion had not been responsible for the spiritual administration of those
peoples. Some very distant towns from each other, and much more from this capital: some
towns of very bad administration: some towns of a dangerous transit, either by sea or by land:
some absolutely miserable towns and destitute of subsidiary austilies, how could they be
preserved with the What increase are the priests in charge of Indian clergy?
And if Dean and Cabildo had as their grounds for the conversion of the infidels existing in the
towns and missions that the religious supposedly abandoned because they were of painful
administration, what would be their zeal in this part, which manifesting the need for them to be
Evangelical ministers for the salvation of those souls, have you not moved to put it in the news
of this Vice-Patron so that the appropriate measures were agreed? It is not the same, Lord, to
manifest a holy zeal, than to have it apostolic.
What I can and should say to VM is that if all the towns of which the Indian clergymen are in
possession were administered by religious, they would be very distant from the pitiful state in
which they are crying out by remedy, that they cannot find it because it cannot be removed.
the cause. One of the specimens that confirm this sad truth is the one that presents the
province of Negros to the public trial, which being so vast and made up of many peoples, has
not been able to have since its erection the least progress of happiness, because the clergy to
whom they are entrusted all the curates contribute nothing to prosper them, reducing the most
of the towns to a very short number of inhabitants, with respect to what they would have if
they were in charge of the religious; because these, moved from zeal for the salvation of souls
and for the service of VM, would have dedicated themselves to the conversion of as many
infidels as there are dispersed in various places, which, however distant from the villages and
almost inaccessible by their situation, serve of refuge to the outcasts, without the authority of
the Corregidor or his providences being sufficient to persecute them for the collusion of the
natives and ministers of justice; what surely would not happen, if those attracted by the
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preaching of the Gospel were exercised in all pastoral zeal. I will not dare to assure you if those
reduced to population are hesitant in the Catholic Faith, but I am well informed that they have
no love for the Royal service of VM, and consequently they are easily profligated when they try
to avoid the collection of taxes, this being the cause that no Corregidor has been able to
account with payment of the Real having respected that province; and there is so much misery
in which it is for the reasons indicated, that there being no one who would take charge of the
corregimiento in time of José Vasco y Vargas, my predecessor, for not exposing himself to
harmful results, it was necessary to provide it in D. Felipe of Zúñiga, without more bail than the
good faith he was creditor for his conduct.
If at the beginning of the conquest of the Philippines they administered Religions by pure
charity, they do so by obligation and by the love they profess to VM, with the particular
circumstance that they have to multiply in the spiritual administration of doctrines and curates
that they are in charge of, because of the lack of religion there is in the midst of having too
much copy of Indian clergy. For my part, or if the operative power were in my hand, I would not
allow any of the ministries to be filled as vacant., Even if all the Regulars of these Islands were
missing at once; because in my concept, Lord, and according to what the publicity testifies, only
by giving them coadjutors class placement of the same Regulars, they could be of some use in
the Lord's vineyard; and that of these, according to the merit and disposition that they have
acquired, will be used to temporarily occupy the ministries that vacate in the absence of
religious.
It is true that by Royal Decree of November 9, 1774, V. M. sent all the doctrines of the Regulars
to be secularized as they were vacating; but it is also constant, that having suspended his
fulfillment by my predecessor D. Simón de Anda y Salazar, representing VM the serious reasons
that assisted him for this, another Royal Identity Card was issued on December 11, 1776 so
that, secularization was suspended of these doctrines, the priests who had occupied them were
returned to the religious, and that things were restored to the being and state they had before;
and having not yet come up with another Royal provision to the contrary, I understand that no
novelty should be made in the Regulars' curates that came to vacate, since the clauses referring
to the secularization of their doctrines provided that there are skilled and suitable clergy who
can occupy them, they are not harmful to them, because they are reduced to expressing the
right they should claim to perpetuate themselves in the curates they administer; and when VM
had deigned to send the ones who had occupied them to the religious, and that things be
restored to the being and state in which they were, I must assume that VM's Royal spirit was
never final. that the priests who were vacant, especially those who were not removed for the
interest of the religious, were given to the clergy, but were given to them for just causes after
erected with legitimate authority, and as prevented by VM in their Rigias provisions.
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In attention, then, to everything referred to, which has been after a deep meditation, and to
which the curate of Cavite the Elder was always administered by secular Cleric, as it is today,
and that of the Pineapples, likewise that of Imus is permuted to the Clergy with those of
Calapan and Naujan on the island of Mindoro, which are to be obtained by Augustinian
Recollects; that I will give account to V.M. opportunely with testimony of the respective
hopeful, without for the time being a reason founded to make novelty in that of Santa Rosa, it
has seemed to me to suspend the course of the Royal certificate issued on behalf of said Dean
and Cabildo, after having heard the Prosecutor of the civil and to the General Counsel of this
government, as evidenced by those who are in the literal order expressed by the attached
testimonies, so that VM, in view of everything, deigns to resolve what is most of his Real
justification, without prejudice from what is deemed opportune and convenient, for Dean and
Cabildo to refrain from bothering the sovereign attention of VM with similar impositions;
because, Lord, not taking a providence that contains the authors of the aforementioned
representation within the limits of a just foundation, they will gradually believe themselves
authorized to act with the same impunity in cases of the same nature.
God keep V. M. for many years. Manila November 25, i8o4. = Sir. = Rafael María de Aguilar.
Exhibition directed to S.M. by the City Council of the M. N. C. of Manila, on the need for
Regulars for the spiritual administration of the Indians.
SIR.
The inviolable faith and loyalty of this N. C. to the most beloved Sovereign, does not allow to
hide from his Real news how much he contemplates being useful to keep these Islands in the
prosperity, order and peace that V. M. desires. In the request with which the venerable Dean
and Cabildo of this City, on a vacant seat, addressed the Throne about the irregular manner in
which the secular Clergy was treated by Fr. Sebastian del Recuenco during the time he served
as Secretary of the Chamber of the Illustrisimo, and Rmo. Mr. D. Juan Orbigo y Gallego, we have
noticed that such complaints of said venerable Dean and Cabildo were being upheld against the
regular Clergy; and as a gift of the truth and love that we owe to our Sovereign, we ensure that
the European Européos, known here by VM at the expense of their Royal Treasury, and
dedicated to the parish ministry in the various provinces and islands of these their domains, all
deserve those signs of protection that VM in so many repeated Royal Certificates has expressed
to them, for keeping themselves with known zeal and good of the souls of the Indians in the
most remote doctrines, without forgiving any work for the erection of new peoples that reduce
police and knowledge of God, taking particular care of everything pertaining to worship, in the
grooming of their churches, healthy preaching and doctrine.
I would like this N. C. to have the secular clergy of the country, Indians and mestizos, the
suitability in science and other requirements, so that the doctrines and curates of the
Archbishopric fell upon them; but it cannot be dispensed with insinuating in the most energetic
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way, that until now there are few who can play their position with zeal, and that the more of
these secular clerics can only imitate and learn from the European Européos being with them in
Kind of coadjutors, as venerable Dean and Cabildo practices, certainly not for the love he has
for the Regulars, but for the need for secular clerics to take the precise notions for
administration.
The febility and decay of mind observed for so long in these islanders does not allow them that
proof so characteristic of the priestly character and high mystery of the cure of souls, unless a
solid education, sustained with the doctrine and zeal of the council seminars, inspire in your
weak moods the noble ideas they need to keep out of respect for character. In the three
headwaters of the province, decorated with bishopric chairs, there are no seminars in which a
young man can be formed with determination and wisdom, reducing the name of seminars to
the material factory. It is hardly taught in them by one or two Indian clergymen, who are very
scarce in the Castilian language, a very bad Latin and a bit of Lárraga.
Subject the Regulars to the laws of the Royal Patronage and diocesan visit, as all those of these
Islands are, they take greater care of the doctrines that they know cannot be removed but for
just causes; they take with them the persistence of more practical knowledge of the Indians
entrusted to their teaching; love them more and protect with determination. Everything
proves, not to mention copies, the dire experience of what we see on the fertile island of
Mindoro, that in the few years that the secular clerics of the country were in charge of the
doctrines that were given to them by the Recollect fathers, they declined in the number of
tributes the people fleeing to the mountains the Indians; others suffered a total ruin, being prey
to the many Joloanos Moors; the churches came to the ground for lack of repair; the bastions
of defense were ruined, and at present it is the superiority that the same recollecting fathers
who left them again due to lack of religious, and those that the Indians cry out, almost re-found
the villages. The voice of the most kind Sovereign who has given so many favors to these
natives, and who every day insists on providing them with the means to prosper with
agriculture and commerce, is undoubtedly interpreted with particular care from the Regulars
who are interested in the happiness of their People, having rewarded a few years, have VM to
Father Octavio, a Tambobong doctrine and resident in Madrid, with copious honorary zeal with
which the precious branch of the indigo was extended by these neighborhoods.
In all that he has exposed to VM in favor of the Regulars of these Islands, this NC has only
consulted his inviolable faith and loyalty for the greater luster of the Royal Crown and the good
of the Indians, dependence and subordination to the Royal laws and orders of this superiority in
time of peace and war.
So the N.C expects complaints against these Regulars to be disregarded, which even with some
defects they may have, are always useful to Religion and the State.
God keep the Catholic and Real Person of V. M. for happy and long years. Chapter room of the
N.A. of this City of Manila on July 12, i8o4. = Sir. = Felipe Fernandez de Vedoya. = José Casal
Bermudez. = The Count of Lizarraga. = Andres de Azas Valdós. = José Domingo de
Iruretagoyena. = Antonio Madrigal. = Lorenzo Burgos. = Gregorio Zarza Diaz.
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SEEING as Mr. Prosecutor of the Supreme Council of the Indies on the matters contained in the
foregoing, and others that he expresses.
The Prosecutor says that Cabildo vacant headquarters of the Holy Metropolitan Church of
Manila complained on July 6, 1797 that, three priests erected by the deceased Archbishop, had
been provided by the Vice-Governor in Augustinian Recollects those of Cavite Viejo and Las
Piñas, and in Dominican that of Santa Rosa, when the Regulars leave the towns and missions of
heavy administration and distant from the capital where there are many infidels who need
evangelical operatives that reduce them to the belief of the true God and the Obedience of the
Sovereign, for whose purpose they are collected and sent to the Philippine Islands with
immense expenses of the Treasury: and on June 10, 1801, that some religious were requested
by the Governor to the Provincial of Recoletos for the repopulation of the island of Mindoro, He
offered them as long as they were given the parishes of Calapan and Naujan, or exchanged for
those of Imus and the Piñas of the Tondo party, whose natives were in their oppression for
being settlers of two estates of the Regulars, and having no one to protect them against the
vexations of the lay farmer; wanting that Provincial to give him the whole island of Mindoro so
that there was no one to observe the maxims of the religious parish priests who, by force of
terror and punishment, compelled their parishioners to build churches and parish houses, with
the name of convents, and room for six or eight individuals without paying wages, so they fled,
and the progress of their reduction would be very short or none, as was expected in many
missions that, after fifty to one hundred years, were seen almost in the state that in its
principles.
In documents of March 31, 803, it was anticipated that the Governor and the Diocesan would
place the three newly created priests in secular clergy who are competent and suitable, if
necessary, giving account of the results for the appropriate provisions on such controversial and
disputed matter, and on the rest inform the Governor with justification and brevity hearing the
new Archbishop.
In his fulfillment he stated with several testimonies, and dated November 25, 804, that the
curate of Cavite the Elder has always been administered by an Indian cleric; and what the
Cabildo should have said was that the inhabitants of the Imus hacienda, belonging to the
province of Recoletos, asked for their own cure with separation from him, who could not
administer them because of their distance and inconvenience; and the Ordinary, who had the
right to put clergy, no doubt because he would not have qualified him, he appointed religious;
to which the government condescended according to the law, moved from the conveniences
that were to result in the service of S. M. and the common good of the people.
The one of Las Piñas, that was a visita of the one of Parañaque in charge of the Augustinian
footwear, given by lack of individuals to the Clergy, put the miter to the care of a lieutenant of
cure, and then entrusted him to a religious recoleto in 795 to see if it took increase and a
decent church was built, as it was already being built of lime and song, and it would be ruined if
it were delivered to clergyman, who would be a desidious and abandoned Indian, as they all are
by character.
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And the inhabitants of the hacienda of Santa Rosa, typical of the Dominicans, subject in spiritual
and temporal terms to the people of Biñan in charge of clergy, requested their separation in
792 with their own teacher of the same religion, which was accessed by the Diocesan and Vice Patrono with protest that he did not harm the right of his successors in the miter or the Clergy
for the aforementioned considerations.
For the repopulation of the island of Mindoro, so recommended in Royal Order of June 13, 795,
he asked the Provincial of Recoletos two religious, and represented the inconvenience of not
having in all of it more than two parishes, Calapan and Naujan , administered by clergy, it would
happen that in how many reductions were achieved they would remain with their churches
subject to them, that there would be reasons that delayed or hindered the repopulation; but
surrendering to his province the curate of Calapan which is the capital, and successively that of
Naujan, the entire island would be managed, as it was before, by those of his Order.
Seemingly based on these inconveniences to the Governor, he passed offices to the Cabildo to
lend himself to the transfer of said curates with the quality of replacing them with those of
Imus and Las Pinas, which are much better, more penguins and close to Manila; but he
stubbornly opposed only because they were religious and not clergy, while the Provincial lent
himself to it despite the accumulation of miseries and sacrifices that were to suffer in the
missions of that long island, and having used his funds to build churches and parish houses that
previously did not have the curates of Imus and Las Pinas; and the Ex-Provincial Fr. José de
Santa Orosia, in the midst of his old age, requested a license to pass the new missions of
Mindanao in danger of his health and life, with no more design than the reduction of those
Gentiles, exemplary that none may the secular clergy point out; and just as the conversion of
the infidels is due to the first religious, it is necessary to always keep them to devotion of S. M.
that the same means be observed; in the intelligence that if they have towns in the day, they
are in good condition because of their fatigue, and if, unfortunately, they gave themselves to
the Indian clergy then they would disappear.
In proof it refers, that governed in corregimiento the party of Baler with the name of New Écija
in 801, by the persecution that their inhabitants suffered from the enemy Moors, it was
necessary to appoint Franciscan religious for being extremely miserable towns, of painful and
risky administration, for its great distance between itself and the capital, and for being hostile
to infidels of barbaric customs; and the province of Isla de Negros, being so vast and
comprehensive of many peoples, has been unable since its creation the least progress of
happiness to be in charge of clerics who nothing contribute to prosper them; For if at one time
there were some very dignified ones by virtue and piety, at the present their decline was such
that the current Provisor, the only one who, by Européo, had representation in the
ecclesiastical Cabildo, had been pointed out, although with blush, to teach them in his house
methodically the ceremonies for the sacrifice of the Mass, protesting before God and the King
had no reason to be passionate about the religious; and far from thinking of remaining in the
government, he was waiting for his relief impatiently, and thus he was authorized to ensure
that the repopulation of Mindoro will never be carried out if they are not religious to take over
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the whole island for their spiritual administration: that the Corregidor that he appointed on
purpose with all the competent ausiles he represented the need for them to be missionaries,
since Christians lived in a freedom proper to the infidels for ignoring the principles of the
Catholic Religion having clergy in the villages; Although he warned the Provincial of pickups to
send them immediately, it was in time that none had to have passed to other destinations that
they could not leave, which gave rise to the Cabildo by particular resentments, specifying the
Governor not to make any new developments until the Royal Determination.
About the Regulars leaving the remote towns and missions, or of painful administration, says
the Governor is uncertain; and if they have renounced, or not admitted, some, it was due to the
lack of individuals with whom to provide them, and for that reason they had requested
collections with the highest cost; and the violence and torment attributed to them by the
Cabildo for the factory of churches and convents had no real principle and could not be
conceived, since, outside of Manila, they have never had convents but parish houses; and
thickened circular providence on August 18, 800 so that public work was not undertaken
without prior knowledge of the government, for having understood some are made by the
peoples to the detriment of the natives, anyone will know that the Cabildo's appeal on July 10,
801 had no other purpose than to slander them with impostures, since no complaint had
reached the government in the midst of the efforts of the Regular priests in which their
parishioners have a laborious life to be covered by the evils caused by inaction, because the
innocence that in In other times the natives had no more, but rather a very willing disposition
for all imaginable evils, especially for all kinds of atrocities.
He also considers that no one ignores how different the churches and peoples look after the
care of religious who, being Spanish, have the art of mastering the spirit of the Indians to keep
them in the circumstances on which the conservation of those domains depends, they know
how to lead them without violence to those objects that are convenient for Religion and the
State, without ever becoming familiar as the Indian clergy who, lacking the decorum of their
character, get down and confuse them in games, treats and even in dress not rarely: it is added
that the religious invest what they acquire in the decency and grooming of the churches, and in
making the peoples available for interesting knowledge to the Royal service and the common
good; while clergymen do not suffice how much they acquire to give and keep their parents,
brothers and relatives who go to live their priests, causing much harm to the natives, and
leaving the Churches in indecency and ruin such that, even foreigners passersby, then know
which administration they correspond to; and as long as there are no Spanish clergy of the
suitability and qualities that the laws require, it will be very detrimental to the service of God
and the King that these priests be given to the Indian priests, depriving them of the religious,
who are the greatest and only foundation of those Christianities.
It concludes that the Clergy administers more than one hundred and seventy villages, and
speaking only of the fifty that the Augustinians have in the provinces of Llocos, Iloylo and
Bulacan, of the best in the entire colony, the prosperity they enjoy for the religious is due, with
the particular circumstance of not having spent the Treasury nor the community funds on how
many works they arranged, having also used large sums to make the peoples happy trying to
advance the cultivation of the lands; and if the Indian clergy had a true vocation; if they were
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applied to the study of morality and religion that should consolidate the social order of
humanity; if they became respectable by not confusing themselves with their parishioners in
improper acts; if they spend the time they have left in fulfilling their duties; if they invested
their emoluments only in themselves and in worship, and if they had patriotism to contribute to
the promotion and prosperity of the peoples they administer, the most flourishing Islands
would be, and the Calbildo required to capitulate with the religious would not have been seen,
and the Governor to ask against him the necessary measures so that he does not happen again
to SM with false complaints, hoping that after the new Archbishop would see for himself the
characteristic defects of the clergy, and the state of his administrations, he would proceed to
his reform so desired and urgent.
In another report of June 4, 806, the Governor added that the corrector of Mindoro made him
aware that the infidels established from the port of Mangarin to the Bougabon river, far from
being reduced to the town, were only paved to pay, provided that they were allowed to live in
their law and gentilic customs, otherwise they would retire to the mountains; that his General
Counsel dictated insisting on the sending of religious, by means of which the island was
spiritually abandoned, which would have had another increase if they had been charged; and
attending that in the Nao Magallanes they had arrived religious, another office passed to the
Provincial of the Recoletos to propose those who should do this service, without making
novelty in the curates of Imus and the Pineapples until the Royal resolution. The Diocesan
agreed that those of Calapan and Naujan should be provided in those Regulars, being the clergy
who had transferred them to others; and notwithstanding the fact that the accuracy of sending
them to the island of Mindoro for repopulation made him propose the aforementioned swap,
he no longer considered it convenient due to the lack of suitable clerics and other reasons;
Since, since the pious Royal intentions have always had as their object the happiness of the
vassals, it could not be persuaded that the sovereign justification would allow the population to
be exposed to the pernicious conduct of the Indian clergy, which were previously very
miserable and only served as a refuge for the facineroso, were lucky to prosper for the industry
and fatigue of the Regulars, and if they were lacking, they would be ruined in the spiritual, and
temporary within a very short time.
The MR Archbishop has realized on April 1 of that year of 806 that, in view of the reasons
inserted in the offices of the Governor, he agreed that the curates of Calapan and Naujan be
provided in two leaflets, after being placed the two clergy who administered them in other
vacancies of the Clergy; and although his Cabildo had opposed the exchange for those of Imus
and Las Pinas, the Prelate gave his consent without repugnance on the basis of the exposed
grounds.
Also the R. Bishop of Nueva Segovia made present on February 12, 800, that the Augustinian
footwear that had in his diocese most and the best doctrines, were so lacking in individuals
that, in some that passed from one thousand tributaries, only there was a teacher; in three they
kept a coadjutor for being an elder, and they lacked five towns of five hundred tributes, with
twenty-six
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surplus clergy who could have been assigned, at least provisionally because they had no more
than eight parishes, so that those vassals were not lacking spiritual grass all the time it took to
send religious from Spain because of the war; and other certificates with the same date of
March 31, 803 were released so that the towns that immediately provided teachers were
immediately provided
they lacked it, putting them in charge of Clerics or of Regulars of any other institute, since those
of San Agustín did not have individuals to be able to allocate.
The Prelate himself reported on July 17, 801, that he had visited his Clergy because he was
around the cathedral, and although he had not yet done so with the Regulars, he could not less
expose the great fault that the bishopric suffered from them; because there were many infidels,
especially in llocos, there was no mission, because they only thought of keeping priests and the
most penguins, their main institute being that of missionaries, which they had to attend with
preference, and leaving some curates for the clergy that counted and thirty individuals, and
would be increased if he managed to set up the conciliar seminary and were provided with
more doctrines: and in other certificates of the same date of March 31, 803 he was
commissioned to ensure that the religious fulfilled the missions of infidels and their
catechization , promoting in the superior government the secularization of the priests so that
there were clergymen, and the religious could with more determination dedicate themselves to
the conversion and instruction of the idolatrous barbarians; and to the Governor who cared for
the need of missionaries to reduce the infidels, without stopping them from being the
demarcation of the Augustinians and their language while they lacked individuals, putting
clerics or another religion.
The Governor replied on November 25, 804 that, on not finding any vacant doctrine of said
bishopric in charge of the provinces of Santo Domingo and San Agustín, they had coadjutors in
the most numerous, and they had ceded to the Clergy those that could not serve by lack of
religious, in addition to what had prevented the Provincials put enough coadjutors in the
villages that passed a thousand tributaries, particularly in those that due to their situation or
distance required more attention; and with the extensive experience of twelve years that he
had of government of the Islands, he could assure that in the towns where there are Regulars,
they not only take care of their spiritual and civil administration, but that they take care to go
into the mountains without ausility or custody some, and through extreme softness and small
gifts they are inspired by Catholicism and reduced to meeting with other faithful, or forming a
new population; and thus in just the two years 802 and 805 the Augustinians converted two
hundred and thirty-six infidels of all ages, the Dominicans having twelve missions among the
thick mountains of Cagayan, Pangasinan and the deserted Batanes; and although it was very
good to secularize his curates to put clerics, this would be the term in which the Christian
Indians began to relax, fill themselves with vices and forget about the divine cult; because a
cleric, who by his color, quality, way of thinking and actions is in all equal to the other Indians;
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that, in addition to having another thousand defects, it lacks the ability to govern a neophyte
people, in no way could it stimulate or lead it to a medium-sized state, such as the Regulars
who have had various principles and education: whose color is very powerful to instill all the
necessary respect , forcing his pundonor to preserve the best public opinion, and making his
love to the King by character, recommended with preference to entrust them, in addition to
further reductions, to the direction of the already converted towns.
Finally, the City Council of Manila represented on July 14 of that year of 804, as a gift of truth
and love to the Sovereign, that the European Regulars conducted at the expense of the
Treasury and dedicated to the parish ministry in the Philippine Islands, behave with zeal known
and well of souls, without forgiving work for the erection of new peoples that reduce the police
and knowledge of God, taking particular care of everything that pertains to worship, church
services, healthy preaching and doctrine; and although the City would like the Clergy of the
Indian and mestizo country to have the science and suitability necessary to serve the curates,
there are few who do not need to learn alongside the religious in class of their coadjutors, and
take the precise notions for the administration as practiced by the Cabildo, not out of love for
them, but out of necessity, and not allowing the decay of those islanders the proper constancy
of the priestly character and the cure of souls, unless a solid education inspires in their weaker
spirits more noble ideas in the conciliarial seminars, that the three provincial headboards
decorated with episcopal chairs lack; because it is barely taught by one or two Indian
clergymen, very few of the Castilian language, a bad Latin and a bit of Lárraga, while the
Regulars subject to the laws of the Royal Patronage and diocesan visit, take greater care of the
doctrines that They know they cannot be removed except for just causes; they take with them
the persistence of more practical knowledge of the Indians entrusted to their teaching; they
love them more and protect with determination, proving it the experience, among others, of
the fertile island of Mindoro, that in the few years that was in charge of the Clergy the towns
declined fleeing to the mountains their inhabitants; many were prey to the Moors Joloanos;
others suffered a total ruin; the churches and the bastions that the towns had, were undressed
due to lack of qualifications, and crediting the award that S. M. gave to Father Octavio for the
zeal with which he extended the precious bouquet of indigo how useful they are, both
spiritually and temporally; and for all the City Council hopes that complaints against the
Regulars will be disregarded, which, although with some defects, are always useful to Religion
and the State.
The religious institutes approved by the Apostolic Chair as ausilers of the secular clergy for the
spiritual administration of the faithful, should never lose sight of their institution and the
objects with which they pass at the expense of the Royal Treasury to the dominions of America,
where neither can it be encouraged. that Clergy if placements are not provided in curates and
privileges that stimulate its application to study and customs, which require the sanctity of the
state and the importance of the parish ministry; but for the same reason it is necessary to
proceed with great prudence and foresight to the respective territorial circumstances, so that
the fruit is not harmed or harms the remedy more than the evil to which it wishes to be
applied, because circumstances may not permit it.
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This is how we contracted only to the Philippines, that although by ID of June 23, 757, they
were secularized as the priests and doctrines that the religious were serving, having clergy
clergy for their performance, in view of what was represented by the Governor, the Hearing ,
the Archbishop and the suffragan bishops, for another card of December 11, 776, were
suspended with quality for now the secularization of doctrines, sending to return to the
Regulars the ones they had left until there was a copy of skilled clergy who were placed in
vacancies; and that the Governor stated in 787 it was not advisable to entrust the curates
entirely to the clergy of the country for their notorious shortage; to attract the religious more
veneration only the quality of whites, and to have sufficient number of parishes for the
clergymen with whom they were from the expulsions and those who had already left the
Regulars; so that that superior government and Royal Vice-Patronage that keeps things in sight,
has constantly opined that it is not convenient to separate the Regulars from the doctrines they
administer, nor are the clergy in a position to take care of them without serious damage. the
natural and of the service of both Majesties.
Nor does it appear that this constitution has been improved on the basis of the Tridentine
seminars, so essential for the education of young people who are inclined to the ecclesiastical
state, nor increase the number of these in terms that, after filling the curates under their care ,
there are leftover clerics in need of accommodation and with aptitude for the cure of souls;
rather, according to the latest documented reports of the Governor, the reasons that in the
year of 776 forced the suspension of the secularization of doctrines sent in those of 757 and 74
remain in full force, the present diocesan Prelate, which, far away, being very attentive to
enforce what is represented by its vacant Cabildo, it has not only agreed that the two priests of
the island of Mindoro who served as clergymen take care of the Augustinian Recollects so that
the repopulation and reduction of the island recommended by the Royal Order is verified , but
also in that its swap for those of Imus and the Pinas of the Tondo party is not carried out, so
that they do not decay from the good foot in which the Regulars have put them; The
considerations set forth by what the experience of other parts of the Americas teaches are very
credible, where it is not as much as in the Philippines the penury of clerics or their ineptitude,
and yet it is necessary to know that the natives and their churches are better served managed
for the religious, whose love and fidelity - proven to the Sovereign, is the most solid foundation
of the conservation and obedience of colonies so distant from the Throne.
On the other hand, it seems that with the collections of Dominicans and Augustinians who
passed in the year of 803, by virtue of the offices of the Council to the commissioners of this
Court, the lack of religious from those provinces to attend the ministries of his position
represented before said date; and as the complaints of the Cabildo in the vacant headquarters
qualify them as unfounded, the Vice-Patron and the Diocesan Prelate do not ask for another
providence, in the opinion of the respondent, that a prevention, so that hereafter proceeds in
the resources that make this superiority with the circumspection and justification that
corresponds; This being neither the first nor the only unfounded complaint that would have
been addressed by the Cabildos of the Indies churches in vacant venues, written rather from
private viewpoints, than from a selfless and jealous spirit of the best service of God and the
King, and of the spiritual and temporal good of your vassals.
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If the Council deems it appropriate, the Governor and the MR Archbishop of Manila may be
asked to receive their aforementioned reports of November 25, 804, April 1 and June 4, 806,
with the intention of being informed and persuaded that they will use their zeal to improve by
all possible means the education of the natives who are inclined to the ecclesiastical career, so
that, having the necessary suitability and sufficiency, they can be provided with the curates and
other benefits of the Royal Patronage in accordance to the laws and certificates of the matter,
as they go on doing meritories in the service of God and of SM, and in the utility of their
beloved vassals; and that the ecclesiastical Cabildo be manifested having made the complaints
that he addressed on July 6, 797 and July 10, 801 repairable, for having placed those doctrines
in the care of religious, so that he proceeds with the justification and look that is of To expect
from such a respectable body, or above all, this Supreme Court will agree, as always, what it
considers most successful. Madrid June 30, 1808.
Representation to the Regency Council made by Mr. Mariano Fernandez Folgueras, Lieutenant
de Rey and Acting Governor of the Philippines, through the Secretary of State and the Universal
Office of Grace and Justice, requesting that those Islands of individuals be provided for missions
and administration Sacraments
Your Excellency, Lord:
The shortage of religious who experience in these Islands the province of the Holy Rosary, that
of San Gregorio, that of the Most Holy Name of Jesus and that of San Nicolás, of the Order of
Santo Domingo, San Francisco, Augustinian footwear and barefoot or recollects, has forced to
his Provincial Ministers to present in this Royal Vice-Pátronato the resignations of many of the
ministries that were of the administration of religious of their respective Orders.
With no little feeling the Vice-Patron has had to agree on the admission of such resignations,
although temporarily and as long as there is a copy of religious, because it is shown to the
degree of the greatest evidence, that the fruit of the spiritual administration declines in every
town of administration of the secular clergy, and that are very unique those of this class are
distinguished and noted in their administration.
If for the sake of Religion, and very particularly that of the State, it was not as interesting (as I
experienced when I returned to the Islands, that I had to travel by land the largest part of
Luzon) that the parish priests were religious of the respective peoples, it would be very distant
to bother the attention of VE and to interest it, as I beg of you, to influence the matter with as
much energy as your Christian zeal is capable to the good of Religion, to your progress and
subsistence and to that of the State , so that these precious Islands are preserved under the
domination of our beloved sovereign Ferdinand VII in the fidelity in which they remain to the
present.
The respect with which these natives look and consider the regular pastor, it is not possible to
keep him with the Secular, who being of the same nature and quality, is at the same time
susceptible to the same inclinations; and from here it proceeds that this lack of empire, of
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veneration and respect, very well influences its maxims, and the subsistence of the natural in
Religion and fidelity.
If the foregoing reflection is convincing, that the circumstance of being a Spanish parish priest
alone, is the main cause of the Indian or natural to consider him so much in his limited capacity,
it will be argued, and rightly so, that by providing them with Spanish parish priests he will
achieve the same effect even if they are not Regular; but this is impossible to verify in the
Islands, because the Spaniards, children of the country, who undertake this career are so
scarce, that they can hardly be counted in the capital from 6 to 8 today, and there is only one
European cleric administering a town in the vast diocese of the bishopric of Camarines. Some of
the peninsula could be transmitted; but it is unquestionable that it would be not difficult to
reduce them to learn the particular language of the peoples according to that of each province:
a circumstance that in the cleric is or would be very rugged, if not in the religious. Not in this
one, because incorporated in their province, where there are necessarily others that have
already ceased in the spiritual administration, it turns out that they are dedicated to the
knowledge of the prevailing language in the villages to which they are to be destined, and they
pass immediately to practice it to enter the administration.
To the above it is added that, as a regular pastor, he is infallibly visited every year by his own
Provincial, when it is not easy for him to verify it in some of the Diocesan, and it turns out that
the order of his administration, that of his public and private conduct and whatever he has
practiced for the benefit of his church, with the increase in taxes he has provided for the souls
that he has reduced to the guild of the Church, everything is inspected by the regular Prelate,
who knows what the respective charges will be, consequence that those same go many times,
and with specialization in the overseas provinces and towns, in charge of the diocesan visit by
particular delegation of their Bishops.
It is not of minor consideration in favor of the advancement that they provide to the same
peoples that administer the Regular parish priests, the reflection that in the same towns they
distribute the surplus of utility that they find annually, both because their good zeal induces
them to it, as because otherwise in the same visit of the Prelate they are collected the surplus
they have for expenses of the province. This set of circumstances could not meet in the Secular
pastors for reasons that are well known, and for the same reasons, and because absolutely such
remarkable precision is lacking in the natural clergy of the country, whether Indian or mestizo,
and hence the notorious difference that It is always found in the towns they administer, in
which they enter the friction and familiarity with their parishioners in a very remarkable way.
None of this happens with the regular pastor; He establishes his residence in his convent,
where he is the mirror of his parishioners: he does not go out but to take a walk at regular
hours, and always when the administration demands it, however long the distances are, at any
time and without reserving wait for good weather: take care of the good police of the town in
all aspects, and of the cleanliness and good condition of its bridges, roads, and mainly of the
factory of its churches, when the greatest decline is seen in those of the priests at the moment
of entering the villages. I who closely touched on this remarkable difference in my transit
through these islands, I assure you that nothing surprised me more. After that which resulted
between the administration of a Regular and Secular, that seeing a single Spaniard among
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thousands of Indians, who respected him with the highest consideration, no doubt because that
same difference put them in such content, and the reflection of that since the people were
reduced to Religion they never saw another parish priest than a religious of the same Order,
and if they were then impregnated in the so laudable and just maximal natives, they have been
transmitted to the posterity of the same natives in a way that it is in the interest of Religion and
the State to preserve them.
By this principle alone, I repeat again to VE, that it is of the greatest interest to provide religious
to these provinces, so for the many who have died, as because the many years of war and other
causes have intercepted his coming: and I understand that the respective attorneys in that
Court of the four religions referred to, must be urged in the favorable circumstances present to
procure the greatest possible number, so that in the ships that are provided, they are
transported to these Islands directly or by the route of Lima or New- Spain. = God keep V. E. for
many years. Manila April 25, i8o9. = Exc. Mr. = Mariano Fernandez Folgueras. = Exc. Mr.
Secretary of State and the Universal Office of Grace and Justice.
It is a copy of the original that stops at the Council that was from the Indies.
ANSWER that the Provincial of Augustinian Calzados of the Philippines, dated February 5, 1822,
has given to the Hon. Provincial Delegation of Manila on missions.
HE Sir:
The Provincial of Augustinian Calzados of these Islands, in response to the superior office of VE
of January 29 last, by which VE is served to order a report on the state in which there are the
missions entrusted to his Province for the version of the infidel Indians , so that the abuses that
may have been introduced are cut, and the promotion and subsequent prosperity sought, all in
accordance with what the Constitution of our Monarchy mandates to the tenth paragraph of
article 335, says: That there is no better way to satisfy the very just wishes of the Hon.
Provincial Deputation expressed in the aforementioned office, but accompanying attached to
this report is the form in which, as accurately as possible, the status of all the administrations of
my Province in these Islands is exposed.
This accompanying form, presented in Madrid to the King, to the Council of State, to the
Deputies of the ordinary General Courts, Fr. Commissioner Fr. Francisco Villacorta in the year
1820, and such was the force and sensation that caused In the same cuts, who admired so
much fruit due to the sweat and dedication of the Augustinian footwear of the Philippines, they
granted the unique and unique license to accept our school in the city of Valladolid from
general reform, allowing said school to give habits and professions, in order to have individuals
who come to preserve the doctrines of these Islands that are so numerous and flourishing in
the aforementioned form; and this exception made by the General Cuttings to the Philippine
College of Valladolid, has the highlight that the word colleges was removed, with only Agustinos
de Valladolid the particular privilege of giving habits and professions.
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This same zeal and apostolic care of the souls of these Islands, exercised without interruption
by the Augustinian religious and other Regular their cooperators, manifested to our Catholic
Monarch by the Governor Don Pedro Sarrio, when he tried to remove them from the doctrines
by the slime. Mr. Archbishop Don Basilio Sancho, deserved S. M. the most solid and decisive
sanction and decree, reserving only to his Royal determination the permanence or removal of
the Regulars in the doctrines of these Islands, prohibiting the slightest innovation; example that
our General Courts have followed, sending the College of Valladolid to subsist, until the
Congress establishes a plan about such an interesting matter to Religion and the State, in what
is evidenced reserves to its authority not allowing innovation without its order. To the
satisfaction of the Excma. Diputación also accompanied a testimony of the report of Mr.
Governor Sarrio, or of the Royal identity card consequent to him.
But where my Province exercises its zealous zeal in the conversion of the infidels and protection
of those who are continually becoming Christian, it is in the North and South of the very
populated provinces of Llocos. In the year of 1818 I had the great joy of visiting them town by
town; and from that of Baoan in the South to that of Piddig in the North, there is not one who
does not have any other neighborhood of new Christian igorrotes, to whom religious parish
priests assign places for their residences; and between Tagudin, Santa Cruz, Santa Lucia and
Candong, all in the South, there are already founded some towns with lands for labor, which
the parish priests themselves, by order of the government, get from the old Christian villages,
or make open lands the recienacristianados, pave roads and plant fruit trees: such are the
villages of Villa, Cruz, San Rafael, Ronda and others, whose new settlers, all igorrotes, are
already meek and are taking root with the families of ancient Christians. In what is seen, that
the religious parish priests attend to the preaching and doctrine of their already old parishes,
and form new peoples of individuals submissive to God and the Nation.
I still reached V. Fr. Andrés Carro, a very jealous missionary, who founded the mission of
Tagudin, which is now a very grown people; and he did the same in those of Balaoan and
Bangar. My Province has never disregarded the conversion of the infidels of these Islands, and
in the testimony that accompanied their determinations made in 1820, you will see the Hon.
Together as his current zeal does not degenerate from that of his elders, to whom these Islands
owe the first lights of the Gospel, and the congratulatory state of prosperity, instruction and
police that, with astonishment even from the foreigners themselves, are palpated and seen.
In the provinces of Zebu and Iloilo, which I have also had the joy of visiting at the expense of
many jobs, although there are no unfaithful people nearby, as is the case in the entire range of
southern and northern llocos, however, I can say that All of their doctrines are administered
and preserved in the tone of missions. As in the famine that has always been in these Islands of
religious, the Visayas provinces have been the least aided, the few Regular parish priests that
there have been and are currently present, to redouble their zeal in the instruction, preaching
and pastoral care . It amazes as well as it is observed executed in beautiful churches, admirable
order of the peoples and care of the education of the youth of both sexes. I can assure, without
fear of being denied, that there are numerous towns, such as Argao, Dalauete, Bolohon in Zebu,
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and many in Yloilo, in which there is no boy or girl, who call schools, who cannot read and
write; fortune that many cities of our Peninsula do not achieve. These provinces, then, of
Visayas are managed more as missions, than as towns already known for their luster, such as
those nearby.
The parents, then, of this province of Agustinos Calzados began the work (which we see today
almost perfect) to convert gentiles and infidels. Those who descend from them and inherit their
spirit, habit and profession, will never degenerate from imitating their zeal; but every day we
are in smaller numbers, and walking long steps to the Consumption, if the Nation or the State
does not attempt to sustain this ruined building. Six religious pastors have died in the very large
province of Ylocos: two are almost useless; and of those that remain, most of them are old and
achy, who nevertheless lean their weak shoulders burdened with such weight. To believe it,
take the map of souls that I accompany; reflect the number of each curate; compare it with the
parishes of our Spain, which have, however short their populations, two, three, up to ten and
twelve priests: and ours? a single religious who carries all the weight. Hence the diseases, the
ailments, the premature old age of both dignified Spanish and death.
But none of these high jobs will keep my Province from continuing in its late evangelicals,
provided that the State has good use of its children; but also always submissive and obedient to
the will and laws of the authorities they respect, are ready to continue or cease in the
administration of the souls of these Islands, without more ambition, profit or interest than the
service of God, the State and good of souls That is how much the undersigned can insinuate as
a draft report.
God our Lord keep V. E. for many years. Convent of San Pablo de Manila and February 5, 1822.
Br. Hilarión Diez, Provincial of San Agustín. = It agrees with the original report that I passed to
the Hon. Provincial Council of these Islands; and I signed it in this convent of San Pablo de
Manila on February 7, 1822. = Fr. Hilarión Diez, Provincial of San Agustin. = His Excellency, Mr.
President and Deputies of the Hon. Provincial Council of these Islands-I certify Fr. Manuel
Pastor, religious of the Order of N. P. S. Agustin, Secretary of the SSmo province. Name of Jesus
of the Philippines, as in book 7.0 of record in which the determinations and records of said
Province are based, the following determinations are found.
In the year of its birth of eighteen hundred and twenty, in the month of April, the intermediate
congregation of this SSmo province was celebrated. Name of Jesus of the Philippine Islands, of
the Order of the Hermits of N. P. S. Agustin, in the convent of San Pablo of the city of Manila.
DETERMINATIONS
1. Having stated Provincial NMRP that the slime, and Rmo. Mr. Bishop of Nueva Segòvia D. Fr.
Francisco Alban wished to become an Augustinian missionary in the villages of Tinguianes, of
the site called Abra in Ylocos, and that this project had SS Lima, consulted with the superior
government of these Islands, aware of all this Ven. Deputy, very closely entrusts N. M. R. P.
Provincial cooperate with the most effective diligence, that the aforementioned mission in the
Abra be admitted by our Province, provided that by the superior government it is passed to its
official Reverence on this matter.»
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2. Consequently declare this Ven. Differential, that the religious who were destined to this
mission of Tinguianes del Abra, will enjoy the privileges and exemptions that our Province has
granted to the Missionaries of China, because they are not those of the Abra of lesser merit and
work. »= Agree faithfully with the original found in the aforementioned record book of my
office, which I refer to, and by verbal order of NMRP Provincial I took out the present that I
signed on February 8, 1822. = F r. Manuel Pastor, Secretary.
Note. This answer is given to the Hon. Provincial Delegation of Manila before being received ex
officio and communicating the determination of the Courts on Regulatory Reform.
Follow the presentation made to S. M. by the Captain General and Governor of the Philippines
D. Pedro Sarrio.
SIR.
I am part of V.M. with testimony of the resolution that I have taken on the request of the R. in
Christ P. Archbishop of Manila about the secularization of the doctrines of the Regulars, on the
occasion of the death of Fr. Bernardino Notario, religious of the Order of St. Augustine, minister
doctrine of the People of Quingua in Bulacan province; for which reason the Provincial DP
proposed to this superior government the customary list of Religious, and this one passed to
the Ordinary for the purpose of the examinations, he replied, that the three proposed Religious
had proved their sufficiency and suitability to the cure of souls, by what could be presented to
any of them for the aforementioned doctrine should it be found convenient, compatible with
the deliberate Royals that prevent the secularization of the Ministries of the Regulars in their
vacancies. And wishing my predecessor in the government to proceed with maturity in a matter
of such importance, he wanted to hear on the matter the Provincial of San Agustin and your
Prosecutor, after which he passed by an advisory vote to the agreement of this Royal Hearing,
as a result of he and the reasons that both expressed. And as I enter the government, I have still
found this business pending, I judged it to be the service of VM to settle for the last vote of the
ministers of the Royal Agreement, not making any new developments in the particular, and
allowing the Regulars to continue in the administration of its doctrines, for whose
determination the following reasons have induced me:
The first, because in the temporal and in the spiritual it is public and notorious the difference
that is found between the peoples administered by the Regulars, and those who are in charge
of the Indian and mestizo clerics of sangley and Chinese, who are almost only dedicated to the
cure of souls; because of the Spaniards and mestizos of Spanish, only six priests will be counted
in all the Islands. Generally speaking, it can be said that the peoples who are under the
direction of the Regulars have the competent spiritual pasture, which cannot be assured of
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those who run at the expense of the Indians and mestizos. When they receive the priestly
character, they do not undress that lazy and desidious natural, who endowed all these islanders
with nature; and from here it is born that given to leisure, to the game or to other objects, they
leave the studio, they begin to lose that such as suitability they had at the time of ordering or
receiving the curate. It is consequent to this to be reluctant in the preaching and teaching of
their parishioners, who cannot perform sufficiently, as well as to handle the books little, as well
as for not being perfectly instructed in the Latin and Spanish language in which the authors
have written that they had to use to distribute to their sheep the grass of suitable doctrines.
Once possessed of ignorance, it is not surprising that he does not make the greatest impression
in his mind the narrow law of residence, nor that of other inseparable obligations of the parish
ministry. On the other hand, habituated from children to live in cane or wooden houses, they
look indifferently at the stone rooms; and this is attributed to the fact that some leave the
parish houses, which were once of the Regulars, forming separate houses for themselves;
others, even if they live in them, take little care of their repair and conservation, which would
be somewhat tolerable if the carelessness did not extend also to the church factory and
ornaments that serve divine worship; It should be noted that the temple in his care that has the
competent decency is rare, since they do not repair them in time, nor do they apply anything of
their emoluments, those that invest in their own uses and families, which they inevitably
transfer from the people of their origin to that of the curate, thus making them more lazy than
they are by their nature, unlike the Regulars who, as raised in other principles, and instructed in
the most correct of our Catholicism, do not usually have another object that of the decency of
his church.
The second reason that I have had for not separating the Regulars from the doctrines is,
because, even if the Sanchez and Mestizo Indians had all the necessary suitability and
sufficiency parts, it would never be convenient for the State and Royal service of VM the Put in
your hands all the parishes. The experience of more than two centuries has taught that in all
wars, uprisings and uprisings, the regular parish priests have had the major part in the
pacification of the restless. It can be assured that in each European minister, V. M. has a sentry
who is in observation of all the actions and movements of the Indians to give this government a
share of everything that happens. And on the contrary, as almost all Spaniards live in Manila
and its surroundings, if all the parishes were in the hands of Indian clergymen or sangley
mestizos, they would lack the government of those conduits where they would surely
communicate the necessary lights and news. Being a priest does not strip them of the quality of
the conquered, nor of the natural affection for their countrymen and equals. Although the
benignity of the legislation should make them soft the yoke of the subject, but the little
reflection of some could ever make them seem a heavy burden. Let us give the Clerics no
positive influence against due subordination; but there is always the suspicion that they are
ignored in extinguishing any spark in their principles, and in communicating to the managers
that news leading to apply the remedy in time. Of this we have a recent example in the month
of February of the present with the event of the province of Batan, where it is constant that
two priests were aware of the alteration of it and mutiny that was available against the
protection of tobacco, in which they died a visitor lieutenant and seventeen guards, and yet
they did not give part to either the Archbishop or this government. In case of an enemy
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invasion, like that of the English of the year of sixty-two, the Spaniards would not have the
proper security to retire to any province, nor would there be the proportion that until now to
send the dispatches to the distant ones, not having the intermediate villages of some European
people to whom they can be worth. Even in a perfect equality of circumstances between the
Spanish priest and the Indian or mongrel sangley, it is always preferable, because by this single
game and white face, the Indians have much more respect and veneration for them, and they
give more advice to their councils é instructions in the spiritual and temporal. By virtue of these
and other reasons, my predecessor did not consider it appropriate to condescend with the
request of the Archbishop MRP, but rather expressed several times his intention that he should
not make any new developments on this matter, however, of the report that with less light he
had made the background years in favor of the clergy.
This is not why I mean that all Regulars are irreprehensible and all Clerics defective. In the gift
of truth it is necessary to confess that there are also defects in some Regulars, and that among
the Indians and mestizos there are not lacking some who exert laudable healing of souls. But if
there are defects in any Regular, the remedy is easier, because of the less difficulty to remove it
from the doctrine, as well as the greater frequency with which they are visited and corrected by
their Prelates; and if there is any negligent in this, it will be easy for any Ordinary to apply the
remedy, assuming that all the Regulars of these Islands have already given due respect to the
laws of the Royal Patronage and visit of the Ordinary. But to remove a Clergyman who has no
other way of subsisting, there is a need for greater reasons; and since the visits of the Diocesan
are not as frequent as those of the Regular Prelates, it is here that it becomes more difficult to
remedy the defects of the Clerics, or by ignoring them who should correct them, or by not
being able to pass to the removal or deprivation of the curate without convincing evidence of
its escesos.
Nor can those clerics who are gifted with talents and vocation for the cure of souls rightly
complain about this province, because although the Regulars are not removed, there are many
parishes that are currently in charge of the clergy in this archdiocese; because in addition to
those that they had in the past, all those of the Regulars expelled, those of the province of
Santo Domingo, those of the Recoletos and the province of Pampanga, which the Augustinians
were in charge of, are already in their care; so that there can never be a reasonable reason to
complain about the one in the archbishopric of Manila with proportion for the cure of souls.
These are, Lord, the main reasons I have had for not making any new developments in
particular, in what has seemed to me to serve V. M., whose pious intentions will be better
fulfilled in this way.
God keep the G. R. P. de V. M. for many years. = Manila December 22, 1787.
THE KING.
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Governor and Captain General of the Philippine Islands, and president of my Royal Hearing of
them, which resides in the city of Manila: In a letter of twenty-two of December of last year he
gave testimony with testimony D. Pedro Sarrio, your interim predecessor in that government,
that he had resolved in five of the same month to present Fr. Manuel de Rivera, of the Order of
San Agustín, for the curate of the town of Quingua, province of Bulacan, vacancy for the death
of Fr. Bernardino Notario, of the same Order , his last holder, in attention to which he was
assisted as much as was required for his performance, and to have been proposed for him first
by his Provincial, however of the insinuation made by the Archbishop of that Metropolitan
about whether he had arrived or not the case of secularizing him, manifesting with this reason
very minor the solid foundations that had induced him not to make novelty in the secularization
of the curates that serve the Regula You are in your vacancies, and it seems to you that in this
way my pious Royal intentions would be better fulfilled. And having seen in my Council of the
Indies, with what my Prosecutor put in his intelligence, he has seemed to approve, as hereby
my Royal ID approved, the determination by your predecessor on this particular on December 5
of the said year of seven hundred eighty-seven; and we order and send, as I execute it, the
December 11 card of one thousand seven hundred and seventy-six is observed, not innovating
in what it understands without my special special order and of expressing it to my Council, for
being thus my will. Date in San Ildefonso, on September seventeenth of one thousand seven
hundred and eighty-eight. — I THE KING. = By order of the King our Lord. = Antonio Ventura de
Taranco. = At the foot of this Royal identification card there are three rubrics.
To the Governor of the Philippines, participating in having approved what was determined by
his interim predecessor, in having presented Fr. Manuel de Rivera, of the Order of San Agustin,
for the curation of the Quingua people in those Islands, and entrusting him with the rest that is
expressed. I certify Fr. Manuel Pastor, Secretary of the SSmo province. Name of Jesus from the
Philippines, as the present transfer is faithfully taken from the testimonies found in the
Province file under my charge, to which I refer; and I really signed it in this convent of San Pablo
de Manila on February 1822.
Br. Manuel Pastor,
Secretary.
ANSWER given by Mr. Archbishop to the office with which Mr. Vice-Royal Patron addressed the
exposition that he quotes from the Rev. Prelate of the province of Agustinos Calzados.
M. I. S.
I have seen with all reflection the representation of the local superior PR of the convent of San
Agustin Fr. Hilarión Diez, which served VS to send me to inform him the foundations that I have
had to bring to opposition the curate of the town of Malate, which always the PP have served.
Augustinians, and I must tell you that the main basis that I have had to bring the express curato,
vacancy due to death of Fr. Bernardo Morillejo, has been the fulfillment of the Royal Orders of
SM and of the Ordinary Courts of the Kingdom, which we are in the precise obligation to
comply and execute, and the representative local superior RP does not ignore them, but omits
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them and attributes my disposition in order to fix edicts to very remote causes for that purpose,
and his complaint or claim is in no way accessible by not being able to do without compliance
with my obligation
In the Royal Order of May 28 of last year, S. M. orders me that all curates be provided by
opposition, and establishes the rules and order to be observed. In Royal Order of September
13, 1813, S. M. mandates in chapter 2.0 that all vacant priests or doctrines be provided
canonically by the Ordinaries, observing the laws of the Royal Patronage; and if they are to be
provided canonically, it must be precisely by opposition, as ordered by the said Royal Order. In
Royal Order of April 20, 1820, S. M. orders me to admit the Regulars to the opposition of
curates, and that I can provide them in these as in the Seculars; and by several other Royal
dispositions, which are constant to V. S. since they are in his court, the same is sent. The
fulfillment of them is what has forced me to set edicts calling for opposition, not only to the
Secular priests, but also to all the Regulars who wish to oppose.
Before these and several other Royal dispositions were received, V. S. does not ignore that the
vacant curates that the religious possessed were proposed by the Provincials without
examination or contest. These Prelates have been extinguished by Royal Order of January 17 of
last year, which mandates the abolition of prelates, and that there is only one local superior
elected by the same communities; and S. M. instructs me to immediately take care of all the
convents that existed in the district of my jurisdiction. In the absence of the Provincials, all their
prerogatives are suppressed, and it is considered absurd to say or assume that local prelates
can and do not have the power to make the proposals, as the local superior of San Agustin
claims. They have no more power than the community government that is in the convent, and
in no way can they mix with the other religious parish priests of their Order in the least, and
much less have and cannot have the power to propose or do ternas, or perform any act,
outside the convent. The Courts in chapter 9 and io of the law of October 25 of last year,
declare that the Nation does not consent to the existence of the Regulars but subject to the
Ordinaries, nor more prelates than the locals; and if these were followed by the ancient
practice of proposing for the priests in sight and science of the ecclesiastical Ordinary, how can
they be called subjects? And if this is allowed by the Archbishop, being commanded that all be
given by opposition, what would he respond to the Courts of the Nation and the King in the
charges that could be formed? It is necessary for Religions to be disappointed that all those
privileges and exemptions have passed away, and that V. S. and I would become prisoners if we
allowed them. It is also necessary that they know that the Archbishop in taking out the curates
that the Religions possessed in competition does nothing more than comply with the orders of
the King and the Nation; and that this obligation commits him to the execution, without the
Regulars being followed by any damage, since they can oppose the Secular, and their merits will
be met as provided by the State Council, and communicated in a letter of i. July of the year of
20.
The local superior of the convent of San Agustín in his representation or complaint that he gives
to VS of my procedures, omits all the Royal orders cited that he does not ignore, and supposes
that bringing the Ai alate curate to opposition is directly opposed to the privileges of the Royal
Vice-Board of Trustees: according to their laws, Regulars' curates are not given by opposition.
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This is a pretext for not executing the orders of S. M., since it is very clear that the royalties of
the Royal Vice-Patronage that V. S. worthily exercises are not accidentally touched upon. These,
according to the laws in all the Indies, consist of curates in which three suitable individuals are
proposed, and of the three you can choose the one that suits you, because if the Archbishop
thus executes it, and after some opposition exams he sends the list of three, proposing to the
most worthy, without more variation that, instead of the Provincial Provinces, the ecclesiastical
Ordinarian does, in what way is the Royal Vice harmed -Patronage? In nothing; nor is there any
substantial variation, since it is a law that is made terna, but it is not a law that it should be
done by the Provincials; and even if it were, they no longer exist, and it is commanded by S. M.
otherwise, that must be obeyed, fulfilled and executed, since the order may vary as it seemed
fair; and therefore the local superior of San Agustín must take care that his subjects oppose the
contest, that they will be treated according to and as they have been by the Provincials, and
they will be provided rest according to their merits.
It is how much I must inform V. S. about the matter, and I return the representation and
superior decree, for what seemed fair and arranged to the order.
God keep V. S. for many years. Manila and May 21, 1822.
REAL Cédulas, which determines that the Augustinian Fathers be returned to the curate of
Malate, and that henceforth no curate can be secularized from those administered by the
Regulars of the Philippine Islands without express order of S. M. (Q. D. G.).
THE KING.
Governor and Captain General of the Philippine Islands, my Royal Vice Patron. However, Mr. D.
Fernando Vi. my August Uncle, by Royal Decree of the first of August of one thousand seven
hundred and fifty-three determined to exonerate entirely the Religious Orders of the care of
the curates of my domains of the Indies, and that they be provided for competition in secular
Clerics of wisdom and accredited conduct; for another twenty-three of June of one thousand
seven hundred and fifty-seven, he was willing to moderate that disposition, resolving at that
time, and while another thing was commanded, that in no way be provided in secular clergy
any of those who administered regular until his effective vacancy, and then the Virey and the
Diocesan agreed whether or not it was useful to do so in Secular, according to the greater
suitability, roughness of the terrain, distances and instruction in the language of the natives,
carrying out the opinion of both; and that in the same agreement they execute the one of one
thousand seven hundred and fifty-three: so that in one province one or two parishes of the
most penguins were conserved to each Order and in which there would be a convent, so that
the friars were more collected, and those destined for living missions and new reduction of
Gentiles, whose objects were recommended very particularly, will be educated. With respect to
those my domains of the Philippines, Mr. Don Carlos III, my glorious Grandfather, by Royal
Decree of August 5 of one thousand seven hundred and seventy-four, and ID of November 9,
came to send that all the doctrines there they were in charge of Regulars secularized as they
went on vacation, with a declaration that for an effect of the Royal piety, and in remuneration
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for the work that the orders in the conversion of infidels had had, and in order to be screened
in their overtaking , one or two doctrines of the most penguins of their choice be preserved to
each Province; but with the precise circumstance that thus in them, as in the others that they
administered for lack or insufficiency of Clerics, and until the vacancies were verified, they had
to be subject to the rules of the Royal Patronage and visit of the Ordinary, according to the laws
of the Indies, brief, Megican council and cited documents of fifty-three and fifty-seven. But
several difficulties have occurred in its execution, and the then Captain General of those Islands
represented not being convenient in the service of God and the State that the parish ministry
be entrusted entirely to the Clergy of the country for the inopia of its individuals, and instructed
with several reports and audience of my Prosecutors; Mr. King himself, my August Grandfather,
upon consultation of the Council, deigned to resolve that, for now, the providence on the
secularization of doctrines by the Royal Decree of November 9, one thousand seven hundred
and seventy-four was not verified in the Philippines; and that in consequence, things be
replaced to the being and state they had before, and the priests and doctrines they exercised
were returned to the Religious; observing the rules of the Royal Patronage and visit of the
Diocesan in the way that was prevented: that it was verified what was resolved by the twentythree of June of one thousand seven hundred and fifty-seven as they vacate and there were
clerical clergymen; and by the possible means, it was tried to form a copy of them so that,
according to the Royal ID itself and in the vacancies of curates, they were being placed, and by
this term establishing the secularization commanded so that the Real intentions were verified:
and that this Royal resolution had effect was issued on December 11 of one thousand seven
hundred and seventy-six the corresponding card, whose observance was re-entrusted by
another of September seventeenth of one thousand seven hundred and eighty-eight, as a result
of some doubt occurred to one of the Diocesan of the Philippines, at the same time that a
decree was approved in which the Captain General Vice-Patron, with an advisory vote of my
Royal Audience, had conferred on an Augustinian Religious, on the proposal of the Provincial,
the curate of Quingua, served by another of the Order until his death, in view of the great
advantages that I manifest steadily followed by the administration of the European Regulars in
comparison to that of the Indian and Mestizo clergymen of sangley, only almost dedicated to it,
since of the Spaniards and mestizos of Spanish there would be hardly six priests in all the
Islands; having also prevented in the Royal eighty-eight ID card not to innovate in what included
the seventy-six without special prior sovereign order and the Council. After this, other special
provisions were given for some of the dioceses of those Islands, and different representations
were addressed to my Council by the General Captains, the Manila City Council and even the
Metropolitan in a sense equally favorable to the preference to be given to the Regular at this
point of the parochiality; and in the year of one thousand eight hundred and twenty-two,
having vacated the curate of Malate, extra-walls of this capital, by death a Religious Augustinian
footwear that obtained him, and arranged the Metropolitan to take out a contest according to
the decrees of the calls Cortes, was raised in that Royal Vice-Board of Trustees to claim the
Order of the Order in those Islands, whose result has been the protection of a secular priest
who obtained by opposition said curate, and was canonically collapsed and instituted, with the
quality of returning to the Augustinian footwear when your vacancy is verified, as I warn you in
a separate document of this same date. But having taken into consideration at the same time
such an important point on the occasion of the examination of the aforementioned ID cards,
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and other background linked at the request of Fr. Francisco Villacorta, General Commissioner in
Madrid of the Augustinian footwear of those Islands, as well as what was stated by my
Prosecutor, and consulted in view of everything by my Council dated April twenty-two,
complying with his opinion, and attending to the political status of the parties, while there is a
need to send them Religious of Spain who take care of the spiritual administration of their
parishes and doctrines, and of the other objects related to the propagation of the Faith of Jesus
Christ, and on the other to the old good services and work of the Regulars in a most interesting
object, and in the conservation of those recommended domains, as verified by the innumerable
and repeated reports given in all the periods that appear in the environment; I have come to
resolve, as hereby my Royal Identity Order, that both the Augustinian footwear, and the
Religious of the other Orders, be restored in the administration of curates and doctrines of
those my Philippine islands to the being and state they had, and They were declared by the
Royal Decree of December 11 of one thousand seven hundred and seventy-six, despite the
doubts that the subsequent ones offer about the intelligence of their clauses, without that by
that Royal VICE-Patronage, nor by the Diocesan Ordinaries, proceed To secularize any curate
without the express order of my Real Person: declaring, as I declare, that none of these
determinations yields to the detriment of the interests or honor of the secular clergy, since they
are not deprived of any right. Which I inform you so that by that Government and Royal VicePatronage it is kept, complied with and observed promptly, without contravening it, nor
allowing its contravention in any way, under the concept that with this date I also communicate
it to that my Real Audience; to M. R. Archbishop of Manila; to their suffragan the RR. Bishops of
Nueva Segovia, Nueva Cáceres and Cebu, and the PP. Provincials of Santo Domingo, Augustinian
footwear, Recoletos and Franciscos barefoot; That is all my will. Date in Aranjuez on June 8, one
thousand eight hundred and twenty-six. = I THE KING. = By order of the King our Lord, Silvestre
Collar. = At the foot of this Royal identification card there are three rubrics. = Rights sixty-six
real silver. = To the Royal Vice-Patron in the Philippine Islands, the decision by VM on the
restitution of the Regulars in the curates they used to administer. = Corrected.
THE KING.
Governor and Captain General of the Philippine Islands, my Royal Vice-Patron. With a letter
from January twenty-nine of one thousand eight hundred and twenty-five, your predecessor,
Don Juan Antonio Martinez, sent to the my Council of the Indies integral testimony of the
survivor on the provision of the curate of Malate, extra-walls of that capital, from which it
appears that having That priest was vacated in April of one thousand eight hundred and
twenty-two due to the death of Fr. Bernardo Morillejo, Agustino Footwear, which he obtained
in property, and the MR Archbishop deceased Don Fr. Juan Zulaibar took him out to the
competition, the Prelate of Augustinians and the City Council took place de Malate before the
so-called interim political superior Gefe, Royal Vice-Patron, Don Mariano Fernandez de
Folgueras, requesting that the Order be protected in the aforementioned curate, since his
individuals had been administered since the conquest; but according to what the Metropolitan
said, based on certain decrees of the so-called cuts related to the opposition of all kinds, and in
a resolution of the time also of the constitutional government on which the Contests to the
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Regulars were also called , the Vice-Patron decreed on May thirty-first following the
continuation of the said curate of Malate; and conferred by virtue of the secular presbyter D.
Mariano Ramírez, the title was issued on July twenty-four of the same year of twenty-two; He
received from the Diocesan the collation and canonical institution, and was possessed. On
August twenty-four, that system abolished, the Provincial Father of Agustinos Calzados Br.
Hilarión Diez (today the elected Archbishop of Manila), claimed the spoil; and heard the Proctor
Vicar Capitular Don Pedro León de Rotaeche, the headquarters being already vacant, with the
opinion of my Prosecutor and the interim General Counsel, by decree of the following
November 9 declared the Royal Vice Patron Don Juan Antonio Martínez, that the presbyter
Ramírez was to cease the administration of the curate, as presented by virtue of laws given by
nulls, virgins and of no value, being also the collation and canonical institution of him, as a
subsequent act; and verified the proposal of three Religious of the Order by said Provincial
father, and the appointment by the same Vice-Patron of Br. Santos de Santa Maria, Cura that
was of San Isidro; the Vicar Capitular, refusing to give him the collation, filed an appeal, and so
did the presbyter Ramírez, before the Royal Audience; and this by order of January seventeenth
of twenty-five revoked the aforementioned decree of November 9, declaring that Don Mariano
Ramírez, curate of Malate, could not be removed without forming cause and being heard
according to law, as it was sent in Royal ID of August 1, one thousand seven hundred and
ninety-five. This determination of my Royal Audience was what gave reason to the remittance
of the aforementioned testimony by said your predecessor Martinez, and that he in his letter
presented several reasons to interest my sovereign righteousness, so that in defense of my
Royal Patronage he would take the séria and energetic resolution that agreed to keep these
Islands in the unalterable fidelity that they had maintained in the midst of the vicissitudes of
the other domains, due to the spiritual administration of the European Religious, having well
arranged the repetition of my sions for the replacement of the many who had died. Seen by the
my Supreme Council of the Indies, with another exposition and testimony reserved that your
predecessor himself sent on certain answers with my Royal Hearing, as well as what the
Provisional Proctor and Vicar in Chapter vacant, the Cavildo de Vacant, represented. This Holy
Metropolitan Church, and to my Real Person the Commissioner General of the Augustinian
Footwear of those Islands in Madrid, Fr. Francisco Villacorta, and what my Prosecutor
presented in a twenty-two consultation next April, made me present the Council itself its
opinion; and complying with him (among other things that I inform you by a separate document
of this date), I have come to approve, as hereby approved, the order given by my Royal Hearing
of the Philippines on January 17th and 17th five, because Don Mariano Ramírez could not be
removed from the curate of Malate without any cause and heard according to law, since
qualifying the value of the collation and canonical institution of benefits, is always exclusive of
the ecclesiastical jurisdiction, and not from the Royal Vice-Patron; declaring in its consequence,
that your predecessor referred to him was not empowered by such Vice-Patron to mix in such a
point; and that in his offices the Proctor and Vicar Ca pitular of the Archbishopric had to abstain
from odious parallels between the secular Clergy and the Regular, which can only lead to
fostering resentments and pernicious rivalries, and more, knowing that I am satisfied with the
fidelity and conduct that the one and the other Clergy have manifested in general. It is also my
will that if the aforementioned Don Mariano Ramírez is not satisfied with being transferred
from said curate of Malate, and continues to show his good zeal and behavior to the
127
satisfaction of the Diocesan Prelate, he is expected to vacate to provide him in an Augustinian
Religious footwear according to your privileges. And finally I have arranged to participate this
my sovereign determination, as it is executed with this same date, to my Royal Hearing; to the
Cabildo of that Metropolitan, and to the expressed Provisor and Vicar Capitular, in vacant seat,
for his satisfaction and successive government. Everything that I communicate to you so that
you have understood and fulfilled it, and make keep and fulfill in the part that corresponds to
you, for being thus my will. Date in Aranjuez on June 8, one thousand eight hundred and
twenty-six. = I THE KING. = By order of the King our Lord, Silvestre Collar. = The Royal VicePatron in the Philippine Islands, participating in what was resolved by V. M. in the assumption
on the provision of the curate of Malate.
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129
130
SUPERIOR GOVERNMENT OF THE PHILIPPINES ISLANDS
Manila February 16, 1857.
This Superior Government is deeply convinced that its care and attention must be directed with
absolute preference to prohibit anything that could weaken the religious principle, the main
basis on which the social building rests, as well as to strengthen the principle of obedience to
the Government of SM (QDG ) and their representatives in these Islands, immediate
consequence of the religious principle. Considering that certain kinds of readings, given the
simplicity and lack of enlightenment of the faithful and religious inhabitants of these Islands,
can over time be highly damaging, and contribute to unveiling those principles so deeply rooted
in the present.
Having had this Superior Government some delations of book or pamphlet prints made in this
Capital without prior censorship of the Diocesan or license of this Superior Government, as is
strictly and repeatedly prescribed, and has constantly been practiced; being already in the case
of applying a radical remedy, before the abuses multiply and the wisest prescriptions become
illusory.
Militarizing these same considerations and having noted these abuses, albeit on a much less
sturdy scale and therefore more dangerous in the introduction of printed books for circulation
in the country, when commanded, already by the laws of these domains, already by sovereign
modern dispositions, and finally by repeated decrees of this Superior Government, that nobody
can introduce any kind of forms, even for their private use, without prior permission of this
Superiority; wishing to reconcile the interests of commerce with the high respects that the
dogmas of our Holy Religion deserve, the purity of their morals, fidelity to SM, obedience to
their representatives, the tranquility of these Islands and the well-understood illustration of
their peacemakers population; to prevent the disastrous consequences that the circulation of
certain works could have, whose doctrines only serve to mislead the understanding and pervert
the heart; and put an end to the abuse of those who, whether in good faith when they
contribute to these beaches, or are guided by highly punishable and criminal speculation, put
into circulation those writings, the germ of demoralization in customs and of perversion in
ideas.
Bearing in mind that, although the moderation and temperance of the current editors of the
Official Gazette are notorious, it is not wise to leave each one to the conscience to issue certain
harmful doctrines, or at least not to the country; the high mission of the periodic press may be
denatured, called to disseminate in the country all kinds of knowledge of notorious utility,
which promote the development of wealth and the advancement of the arts.
Noting the abuse of introducing all kinds of prints, fabrics, genres, pieces of earthenware and
porcelain and many other articles of commerce, already with paintings, already with prints,
including images of saints and passages of the Bible, with very serious derision of the
venerating objects of our cult; and agreeing to all trance to stretch that trade as scandalous as
justly prohibited by our laws.
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And also wishing that the theaters of this Capital do not detract from the culture, good tone
and religiosity of the Spanish class and the simplicity of customs of the class indicates that they
frequent them, so that they do not degenerate into a practical school of immorality.
It is clearly convenient to gather, from a point of view, the different sovereign dispositions and
decrees of this Superior Government concerning all these matters so that each one knows his
attributions and duties; After hearing the opinion of the Prosecutor of S. M. Civil and General
Government Advisor, I come to decree the following:
TITLE I
OF THE PRINTS IN GENERAL
Article 1
According to law 15 of title 24 book 1 of the compilation of these domains and the orders in
Royal orders of September 6, 1814, January 4 and June 1, 18-54, April 25 and October 27, 1837
and July 24, 1844, thickened, already directly for these Islands, and for Cuba, anyone who
wants to print or reprint any book, booklet or writing, whatever the subject matter, form and
size of the edition, will go in instance with the original to Escmo. The last one. Mr. Archbishop,
who regarding the matters of his inspection and competence, will authorize or prohibit, as it
seems, the publication.
Article 2
If the work, or what is to be published, were in any of the languages that are not spoken in the
Archbishopric of Manila, the ecclesiastical license must be requested from the Illmo. Mr. Bishop
of the Diocese in which it should circulate, according to law 3 title ¡24 book i. ° of the collection
of the Indies.
Article 3
Obtained the license of the respective Diocesan, the author or publisher will be presented with
it and the original of the work to the Superior Government so that, by the latter, the Censorship
Commission, if the work is in Castilian, or competent person, if any of those of the country or
foreigner, grant or deny the printing permit.
Article 4
Before proceeding to the sale or circulation of the book or paper printed under the
corresponding license, the original with a printed copy will be presented to the Secretariat of
this Government, which will be filed in the same unit, and four more copies for remit to the
Supreme of the Nation as prevented by Royal order of December 15, 1851.
Article 5
The censorship and license to print thesis, contests or literary exercises at the Royal University
of this Capital, will be exclusively carried out by the Prosecutor of SM in Civil matters, in
accordance with the provisions of the Royal Decree and instruction of May 19, 1801 .
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Article 6
On the cover or first page of any book or booklet, and at the foot of any other form, the name
of the printer, year and place of printing will be stamped, under the loss of the printer and 100
pesos of fine to the contravener according to art. 24 of the Royal Order of June 1, 1834.
Article 7
No printer may print, without prior license from this Superior Government, any book or paper
that is subject to this formality, penalty of 200 pesos fine, which will be increased according to
the degree of malice. The authors and publishers of such works will incur the same penalties: all
according to art. 26 of the repeated sovereign resolution.
Article 8
Engravers and lithographers will be obliged to present to this Superior Government their
drawings before throwing the prints that are to be inserted in the text of the works, in case any
of them offended the respects of our sacred religion, modesty and decency, or the views due to
people; and the offenders will be prosecuted and punished according to the laws, in addition to
the confiscation of the work, or of the prints if they were loose; in harmony with the provisions
of art. 28 of the same Royal order.
Article 9
The sides, edicts, posters, books, circulars, states and any other documents coming from courts,
authorities and other dependencies of the State are exempt from prior censorship and license;
tickets, advertisements, invitation ballots, labels and other similar from individuals, according to
art. 4th of the same Royal provision, and decree of this Government of January 28, 1845.
Article 10
To avoid the abuses that have frequently been noted in the impressions mentioned in the
previous article, the printers will present two copies of all those not subject to prior censorship
to the Secretary of this Superior Government. , corresponding to individuals, that are made in
their establishments, whatever the people from whom the originals come.
Article 11
They are working hours for the presentation of the indicated copies from seven in the morning
until two in the afternoon; and after two presentations have elapsed without receiving an order
to the contrary, the printers may deliver the edition to whom it may concern. So that they can
always prove compliance, the interested parties will be provided with a receipt that expresses
the time of presentation. The obituaries or ballots called mortuary, if necessary, may circulate
without prior presentation, which will take place the next day at the times marked.
Article 12
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The contravention of the two previous articles will be punished with 12 ps. fine, without
prejudice to the other penalties that proceed for recidivism or malice, in accordance with the
laws.
These prescriptions are essential for lithographers in works related to ballots, tickets, etc. etc.
what art. 9th.
TITLE II
OF THE NEWSPAPERS
Article 13
To found any newspaper in these Islands, as before, the license of this Superior Government
will be requested, according to the spirit of the Royal Order of October 27, 1837.
Article 14.
The Official Gazette, the only newspaper that exists today, and all the others that are founded
onwards, will be suggested for prior censorship, in all its contents, except for the official part
and the one related to the movement of the port.
Article 15.
To fill out the provisions of the preceding article, the Civil Prosecutor, President of the
Permanent Censorship Commission, will appoint one or two censors from within the
Commission for each newspaper.
Article 16.
The editor or responsible editor will have the obligation to present, with the appropriate
anticipation, to their respective censors the drafts of everything they wish to publish and must
be censored. The censors will make in them the modifications that they deem appropriate, they
will save them at the end, and initialed all the sheets, they will return them to the editor or
editor, as ordered in article 14 of the regulation communicated to the Havana of Real order in
1st of June 1854.
Article 17.
These sheets will serve precisely for printing; and the editors will have the obligation to keep
them in their possession, and present them whenever they are sent for verification, in
accordance with article 15 thereof.
Article 18.
For the avoidance of doubt, it is stated that articles published in other newspapers, whether
national or foreign, will be suggested for re-censorship before reprinting them in towns other
than those in which permission was granted for publication, in accordance with article 19 of id.
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Article 19.
The articles submitted to the newsrooms, whether anonymous or not, will be considered for
the responsibility established in these Regulations as productions of the editor or editor of the
newspaper in which they are published, according to art. 20th ID
Article 20.
The editor, editor or printer who print an article that is not entirely in accordance with the
manuscript approved by the censorship, in accordance with articles 16 and 17 of these
Regulations, will pay, each in their respective case, a fine of 50 ps. for the first time, 100 for the
second, and for the third 200. All these penalties will be doubled in the case of printing an
article not approved by the censor, according to 19 and 20 of the aforementioned Havana
Regulation, without prejudice to agree to delete the newspaper if it recidivizes again.
Article 21.
The printer or bookseller that sells copies of a prohibited number will pay for each copy the
amount of five hundred at the sale price according to art. 25 of id.
Article 22.
Prospectuses will be suggested for censorship and newspapers may not be published with any
part of their blank columns. The editors of the newspapers in which by this means, the dotted
lines, or any other similar one, the suppression of articles submitted to censorship is indicated,
will pay for the first time a fine of 100 ps., Of 200 to the second and to the third will be deleted
from the newspaper, according to article 16 of id.
Article 23.
The fines established in the previous articles will be understood without prejudice to the right
of individuals or corporations in cases of injury, to claim the repair and punishment of the
same, according to the laws in the competent court, according to article 21 of id.
Article 24.
The proceeds of the fines must be satisfied in the corresponding paper established for this
purpose by the side of this Superior Government of April 20, 1853.
Article 25.
The censors must censor the newspapers within the day in which the editors present them, or
as soon as possible, and will report to the Civil Prosecutor within the same day of the
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publication of the newspapers subject to their review when they had been reviewed. inserted
unapproved or altered items, so that the Prosecutor will inform the Superior Government of
these Islands.
Article 26.
Censors who insert in newspapers will not allow:
First: Articles in which maxims or doctrines are poured that conspire to destroy or alter the
Catholic religion, in its cult or in its dogmas, respect for the decrees and prerogatives of the
Throne, the fundamental laws of the monarchy.
Second: Those directed to disturb public tranquility.
Third: Those who incite directly or indirectly to break any law, or disobey any legitimate
authority through satire or inventiveness, even when the authority against which they are
directed, and the people of their residence, disguise themselves with allusions or allegories,
provided that the censors believe that certain persons, or constituted authorities and
corporations are designated in this way. Fourth: Licensing writings and contrary to good
customs.
Fifth: The insulting and libelous infamatories that cross out or violate the reputation and private
conduct of individuals, whether individuals or public employees, even if they are not designated
by their names, but by anagrams, allegories, or in any other way, provided that the censors are
convinced that specific persons are referred to.
Sixth: Those who insult the Sovereigns and foreign governments, or shout their subjects into
rebellion; and in general, everything, whose publication may be, in the opinion of the censors,
harmful or inconducent to the country.
Article 27
Each publisher will send to their respective censors a copy of the newspaper on the same day of
its publication, in accordance with article 18 of id.
Article 28.
With respect to the newspapers that come by mail, already from the peninsula, and from any
foreign point, this Superior Government reserves the right to adopt the appropriate measures,
so that its circulation is not prejudicial to the country.
TITLE III
OF THE INTRODUCTION OF BOOKS FOR TRADE
Article 29
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Those who want to introduce trade, books, brochures or printed writings, whatever their
language, origin and form of edition, will present to the Customs Administrator of this Capital
the duplicate manifesto detailing the complete titles of all those , name of the author or
translator of each one, or the circumstance of being anonymous, place and year of the printing
according to the cover, number of copies of each work, point of origin, and ship in which they
had. arrived, so that at all times the accuracy of the indicated manifest can be verified, as it is
ordered in Royal order of October 4, 1839.
Article 30
The Customs Administrator shall send a copy of the indicated manifesto to this Superior
Government so that, after hearing the Permanent Censorship Commission, it designates the
books that are, of course, admissible for circulation, those that must be censored and
prohibited. The other copy of the manifesto will remain in Customs for dispatch in accordance
with the following provisions.
Article 31
Once the qualification has been notified to the Administrator, it shall proceed according to the
instructions of the branch, with the books declared admissible; will send to the Secretary a copy
of each one of those that are to be censored, and will retain in stores until new order the
prohibited ones as well as the remaining copies of those that will pass to censorship.
Article 32
The censored copies will be returned to the Administrator with the qualification of admissible
or prohibited: the first, with the other copies of the same title and edition that would have
remained in Customs, will be delivered to the consignee, and the second will remain in
warehouses attached to those prohibited in First qualification according to the previous article.
Article 33
Once the definitive decree of qualification is issued in each book import document, if it had
been for one or more banned books, the consignee will be summoned to the Secretariat to
obtain the abandonment of the same, in which case they will be sent to the Diocesan for
purposes that prevent the laws, or by a deed of guarantee in which the one who lends it is
bound jointly with the owner to present a document at the end of a year that proves the return
to the port of origin, or another stranger of said prohibited books; whose document must be
authorized by the Customs Administrator, being Spanish the point where they return, or by the
consultant or representative of our Government, if he was a stranger, under the fine imposed
on him for the breach. If the consignee does not submit the mentioned deed a month after the
date of the notification, it is understood that he obtains for the abandonment of the books,
which will be claimed to Customs for the purposes indicated above.
Article 34
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So that the consignee will present the deed of which the preceding article speaks, the Customs
Administrator will be informed in relation to the books that have to return to the point of origin
so that their shipment is checked in a timely manner with the formalities established for the
purposes admitted only to deposit and to re-report according to instructions.
Article 35
Without an express order from this Superior Government, no book will be delivered to the
consignees; and when verifying the debit and delivery of the declared admissible to circulation,
it will be verified thorough confrontation of them by the covers and not by the tiles according
to the provision 3.a of the Royal order of February 14, 1854, stopping in stores the that are not
satisfied with the manifesto in the mandated circumstances detailed by art. 29 and giving an
account.
Article 36
For the book trade, the only port enabled in Manila is declared; consequently they can only be
admitted to deposit and to re-export those that are submitted to importation in subaltern
Customs.
Article 37
Anyone who introduces, espendierc or puts into circulation any printed papers or books
without the competent authorization will suffer a fine of 200 pesos, according to the decree of
October 20 of last year. If the indicated papers or books contain doctrines or maxims contrary
to our Sacred Religion, good customs, royalty of the crown and fundamental laws of the
Kingdom, the espenders and those who have introduced them, will be prosecuted and
punished as inmates of these crimes in accordance with the laws, as provided in articles 5. "and
36 of the Royal Order of January 4, 1834 and Royal Order of October 27, 1837.
Article 38.
They will also incur in their respective case the penalties imposed in the previous article those
who introduce, books, papers or any brochures printed in Spanish outside the Kingdom,
whatever the matter they deal with, not presenting Royal permission that enables them to do
so by the particular merit of its edition, or another just cause, according to article 37 of the
aforementioned Royal Order of January 4, 1834 and decree of this Superior Government of May
14, 1856.
TITLE IV
OF THE INTRODUCTION OF BOOKS FOR PARTICULAR USE
Article 39.
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The Commander of the Bay Guard will intimidate the passagers and captains of cruise ships on
the first visit, that from the books they drive for private use, if they are to land them, form a
duplicate relationship in common paper, detailing the complete titles of the works and the
author, which signed and with the books mentioned, will be detained at Customs, where in a
few days they will be returned, after seeing the relationship by the Censorship commission
according to art. 30
Article 40.
Customs employees in charge of registering baggage will be responsible for said relationships
and books, so that one of the first ones is passed by the Administrator to this Superior
Government; and then proceed as provided in articles 31, 32, 33 and 34 of these Regulations.
Article 41
When, due to extraordinary circumstances, the passengers disembark without the detailed
relations of the books that they contribute for their particular use, these will be collected when
verifying the registration of luggage in the Customs or by the Reservation and they will be
deposited in warehouses until those are presented to form them, for which the Administrator
will provide them with the means without extracting the books as long as the relations by the
Censorship Commission are not seen.
Article 42
Whoever tries to fraudulently introduce books by avoiding compliance with the provisions of
the preceding articles, will suffer, in addition to the loss of the books, the corresponding fine
and other consequences of the procedure according to the degree of malice that appears in the
infringement. So that ignorance cannot be claimed, the Commander of the Bay Guard will leave
the captain of each vessel in question, a form containing the articles of this Regulation that
matters to the passengers, whose forms will be provided by this Superior Government.
TITLE V
OF THE INTRODUCTION OF PRINTS, FABRICS AND OTHER OBJECTS WITH PAINTINGS AND
ENGRAVINGS
Article 43.
All those who introduce prints, paintings, or paper prints in which they ridicule or offend our
religion, their ministers and morals, or violate the high respects of the Royal dignity and their
Government, will be prosecuted and punished according to the laws, In addition to the loss of
all these objects according to art. 38 of the Royal Order of January 4, 1834.
Article 44.
And being quite frequent in this Capitalia introduction of genres, trays, pieces of crockery (even
those of the smallest service) and many other articles of commerce with figures, sacred images,
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or engravings alluding to passages of the Holy Bible, following scandalous irreverences and
offenses of our religion, all those who introduce or exceed such fabrics or objects, will lose
them for the first time, and for the second time they will incur the penalty of 200 pesos,
increasing the fine and punishment in proportion to the recidivism.
Article 45
Anyone can and is obliged to denounce such unworthy and irreligious commerce, and verified
the apprehension, the third part of the fine will be for the complainant, the other third for the
apprehensive and the rest will be for the benefit of the Royal Treasury, making payments to the
denouncer and apprehensive according to articles 6 and 7 of the aforementioned side of April
20, 1853.
Article 46.
Mr. Mayor 1° of the province of Manila and Mr. Commander of the Public Security items are
specially responsible for monitoring the observance of the previous articles, as well as the
Messrs. Administrator and Customs View of confiscate all the effects of this genre that pass
through the offices of sucargo; and one and the other will entrust to their respective
subordinates and dependents the most exquisite vigilance.
Article 47.
Close responsibility will be demanded from officials who, due to negligence or abandonment,
give rise to the fraudulent introduction of such effects; whose apprehension will follow in all
cases would add to the provenance of origin and accomplices of its introduction so that it is not
alluded to.
Article 48.
However, Article 44 will not take effect until two months after the publication of this
Regulation, in which the one that has stocks of similar genres or objects of commerce, will reship them to the point of their origin or another alien, so that past the preset term, ignorance
cannot be claimed, much less good faith, and all apprehension will be considered criminal.
TITLE VI
OF THE REPRESENTATIONS OR COMEDIES
Article 49
In order that in the theaters of this Capital existing or that may exist, do not be offended by
morality and decency and keep the decorum that society deserves, and in harmony with the
provisions of the Royal Decree of August 12 of 1705 and September 6, 1814, no composition
may be represented in Spanish or in the language of the country without prior censorship and
permission of this Superiority.
Article 50.
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For this purpose, the Directors of the companies shall forward in advance the compositions
they wish to represent, and this Superior Government, having previously heard the President of
the Censorship Commission, shall grant or deny the requested license.
Article 51
If what is not to be expected, any unapproved composition is represented, or the approved
ones are not faithfully represented, the Director will pay 200 pesos of fine for the first time,
doubling the penalty in case of recidivism, which being frequent, will be will proceed to the
closing of the Theater.
Transitional provision.
The requirements of this Regulation are mandatory for individuals and state officials, as far as
each one is responsible, from the day of publication of the Official Gazette.
Print and circle those who apply.
Montero.
It is a copy:
Manuel Estrada,
Acting Secretary
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142
SHORT GLIMPSE ON THE ORIGIN, RELIGION, BELIEFS AND SUPERSTITIONS
OF THE ANCIENT NATIVES OF BICOL.
by
Fray Jose Castaño – 1895
The Bicol region, located to the south of the great island of Luzon, entered the
13.0 and 14.8 latitude S. approximately, and which currently consists of the
provinces of Camarines and Albay, with the islands of Masbate, Ticao, Burias
and Catanduanes, is formerly called the land of ibalon, although commonly
with this name used to designate only the part that is watered by the Bicol
River. This region, with its fertile soil and exuberant vegetation, is surrounded
by two large and rugged mountain ranges, which form a capricious delta
around it, with the truncated Mount Bulusan at one end, whose shores kiss
the raging sea of the San Bernardino Strait, on the other end the imposing
Mount Isarog, and at the last part the prominent volcano of Labo, is, so to
speak, the most beautiful, rich and picturesque of all Luzon. Today it is called
the “Bicol Region” due to the large river of this name, which flows from the
mountains of Quipia, where it has its source, up to the spacious bay of
Cabusao, in the bay of San Miguel, where it empties; and because Bikol is also
the predominant language of all of it.
The numerous race that occupies it from one end to the other is the most
sympathetic of the Philippine territory, because of the temperate of its coppery
color, because of the softness and docility of its character, because of the mild
and religious nature of its customs and because of its affection for speech and
Spanish customs. It is peopled by the indigenous element of a pure race, with
few forms of heterogeneous Asian-Caucasian mixtures. The language is
distinguished by the languished sound and the sweetness of the accentuation.
It is, then, this beautiful and unforgiving land, because of the varied vegetation
and the peacefulness of its temperature constantly cooled by the gentle breeze
of the Pacific Ocean, which surrounds it; with its immense plains and spacious
plains of wide horizons, in which the esteemed palay is given with a two
hundred percent usefulness and the coconut palm tree is seen to grow
everywhere; always fully loaded with fruits, that yield fat and easy profits; with
its beautiful and smiling valleys watered by infinity of streams, with its lofty
mountains in what are discovered sad memories of not very distant upheaval,
geological disorders produced by the formidable explosion of recently
extinguished volcanoes; with its pleasant slopes, always fresh and lush, rich in
trees and shrubs of countless variety, and those that stand out in an admirable
way, laying the leaves, like capricious fan, the so precious textile called abaca;
with its terrible and frightful Mount Mayong, crowned with ardent knight, and
with such a high cusp, that it seems to touch with its red flames until the clear
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blue of the firmament; with other thousand and a thousand wonders of Nature,
very worthy of being counted, but that, not to be thought of, we omit: one
cannot but ensure that this region in the Beautiful of Luzon ... In it everything
is great, everything charms and seduces, it causes admiration and surprises:
from the imposing perspective presented by the nebulous and inaccessible
Isarog, to the arrogant figure of Mayong; from the lonely mysterious cave of the
Hantic, to the shady promontory of Colasi. The rich mines of Paracle, which for
so long have been exciting the greed of their own and strangers; the mounts of
iron stone of Mabulao; the abundant veins of quicksilver and platinum that at
first glance are found in the rugged mountains that extend from Labo to Ragay;
the inexhaustible coal mines of Sugod, Cataingan, Patan and Sirama; the
marble quarries of Libon and Caramoan; everything, all this invites in an
extraordinary way to move the curiosity of those who, with some detention,
study the hidden mysteries of the wise and lavish Nature ... And let us say
nothing of the Tigbi hot springs; of those admirable and bubbling boilers, that
come so strongly out of the deep bowels of the earth; intermittent vents of the
inextinguishable or incandescent Mayong; because there is so great, all
enchanted and surprising, from the small lagoon, in constant boiling, in which
everything that falls or is thrown immediately decomposes and covers itself
with a layer of salt-stone, which hardens and petrifies it as if by enchantment,
to the infinite springs of boiling water, that in continuous evaporation do not
cease a moment to throw into the space dense clouds of salutiferous sulfurous
gases. And add to this the capricious and charming nature of the landscape,
the most beautiful valley, as if settled in the shadow of the abrupt and broken
mount Mainit, in whose somber cusp it is seen immense lake from which
crystalline stream of very cold water is born, which very often it overflows over
the vaporous kettles, seeming like that the Divine Providence completes itself in
placing beside the highest heat the calmest cold, so that one and the other are
mutually tempered for the sake of the name; and where the leafy, abaca plant
grows the aromatic champaca, the flexible cane and the fragrant ilang-ilang.
Long-time dweller of such a beautiful country, knowledgeable about its various
and convoluted languages; made to their habits and customs; lover of what
there is in the good, and enthusiastic admirer of its mysteries and beauties,
how much I look at him with that singular affection that my second homeland
deserves? And because I love and have a lot of unforgettable memories for my
region of Bicol, it is not surprising that, taking advantage of the moments of
oceans that allowed the fulfillment of my sacred duty, I have sought with great
interest, going back to their historical ancestry, studying their past, meditate
on its present and penetrate its obscure but predictable future.
Country that always incipient to be always subject to continuous and periodic
invasions of the races of the South, more brave and powerful than those of the
soil itself, of those races that attracted by the fecundity of the earth and by the
softness of the climate, eager to devour so rich and weak prey, they concluded
by enervating also abandoned forever the haphazard life of the pirate, becoming
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masters of their lakes and countryside, their rivers and inlets, their cultivated
fields and their virgin forests ... Being this way, little, very little can to have in
which I review characters of longevity and perpetuity, very little that can
appear as stable and permanent and that resists the destructive action of time;
scarce documents could be found as subsisting on the overwhelming influence
of barbarous and wild races, which in fragile skiffs were thrown in search of
drunken adventures of blood and booty by the stormy seas of the South. Even
the same dialects receive from the invasion metamorphosis so substantial that,
with the mixture of invading and invaded races, they get confused and receive
a new form, typical of the predominant dialect. Only in the impenetrability of
the bisques and the incommensurable heights of their inaccessible mountains
is where some other remnants of the primitive races, with their original
dialects, barbarous viciousness and jungle customs, are usually found.
Add this to the little disposition of the primitive races for the plastic works, the
no social friction with beings of higher hierarchy in the human ladder, the
shortness of their ingenuity for the inventive, and the indolence proper to
beings who live doily recumbent upon the grass of the earth, in the shade of
colossal bamboo, passing a sad, lonely and wandering existence, with no other
ambition or aspirations other than to cover the needs of life and to satisfy rude
appetites, unfortunately more than enough developed. On the other hand, the
geological upheavals, so typical of an essentially volcanic country, the copious
and torrential rains that sweep and destroy everything, and that so abound in
warm climates, accompanied by strong and terrible hurricanes, the scorching
action of a tropical sun, everything, all this powerfully contributes to the
destruction of any monument that could remind us the state of civilization and
culture of the primitive people, if such a state deserved the honors of oral
research cannot be an argument of great value in the investigation of these
matters, of a very remote lineage, when we know, at the same time, that fierce
individualism, selfishness without rate, the most degrading abjection for the
human race, civil society reduced to zero, or, at the most, the narrow ambits of
the family, without mass or human concert that the meeting of a few beings
sheltered miserably in a poor and lonely hut, can hide In the most recondite of
impenetrable bisques, when all this, we say, we know to be the common living
and the general state of that primitive people, and when we also know by
authentic and undeniable documents the alluvium of invading races that
constantly and periodically fell on the country, lashing hard and overwhelming
these poor races until they see them reduced to the misery condition of pariahs
in their own soil.
Only the languages, even taking into account the successive transformations
because they passed, surviving witnesses of those continuous changes and
bloody hecatombs, with some other historical memory, preserved in old but
somewhat credulous chronicles, can guide us with a safe passage in the
disquisition of this So important matter. Having studied with detainment and
interest, because of my position, the various dialects that are spoken in the
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small region of Bicol, and having noticed among them marked and very
significant differences, from the Dumagat, of the poor fisherman, who retired
and silently growing the lonely beaches of Bahi, up to the Agta, traced on the
volcanic and stony slopes of the Asog, as well as between that of the Cimarron,
which fights faithfully for holding in the unenfranchised forests of Isarog and
Masaraga the barbarous and obsolete empire of the fierce individualism of his
race, until the languid, sweet and expressive of the native, that inhabits the
cultured and civilized towns; in them, not forgetting what the old chronicles
bring about in this particular matter, more than in anything else we will
support ourselves, to give a succinct idea of our purpose, which is to speak of
the origin of the primitive races, of their religion, cult, beliefs and superstitions,
all circumscribed to the Bicol region.
We do not boast of our humble work, because apart from not being worth
anything in itself, very little is what can be said again about what the old
writers who spoke of these Filipino matters have said. But it is convenient to
remember it, as well as to record frequently what these races were before being
irradiated by the torch of faith, so that the pseudo-wise of our day, apostles
without Gospel, do not come to us with new discoveries of mythological beings
and archaic monuments before the historical age; as well as documents, which
in their frigid dream of love for the Philippines would like to compare with the
ruins recently discovered in the never well studied and considered America.
Nothing, as we say, we vainly boast, and only the love that we profess that
land, puts in our hands the pen and obliges us to dedicate this little work, as
an offering of our most tender gratitude and deep sympathy.
Three very different races and even very different by the diversity of characters,
dialects, uses and customs so contrary to each other, are at first sight, as
subsisting in this small region of Bicol.
The Agta race, of tan color obscure, almost black; short, frizzy and curly hair;
snub nose; eyes fixed and bulging, barely without movement in the pupil;
prominent and prominent lips; small stature, less than regular; short and
battered legs; Suspicious and penetrating look; head small and slightly
rounded; of pacific character, mild, taciturn, silent and friend of isolation. Of
monosyllabic dialect, composed of words that in their pronunciation produce a
sound similar to the squawk of the solitary birds of the forests, and in which
characteristic of these dialects, gna-t gni, gno, of diffuse enunciation, plays
such an important role and continued; asperse and acute, very poor in terms
that mean relationship with the spirit. Without fixed dwelling, nomadic,
wandering; as soon as it is seen occupying an extensive valley, as if it were
traced in the highest regions of the mountains, in search of honey, wax, and
vine, its product so poor and miserably sustained. Of vicious customs,
completely wild, of a naturally disgusting and abject; they only conserve some
vague memories of a certain primitive religion, full of crude errors, foolish
trickery and disgusting contradictions, which from one moment to another
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have been preserved until our time. This race lives ordinarily scattered by the
mountains of Basud, Colasi and Labo; by the inlets of Siruma and Garamoan,
of Rapo-Rapo and Montufar; and by the great mountain range of Asog up to
Masaraga.
The Cimarron race or remontados, of some greater intelligence; of more clear
color, although always coppery and earthy; of small eyes; high size; straight
and long hair; of grim look, inclined toward the ground; of suspicious and
distrustful character; of wicked intention and perverse inclinations; warrior,
treacherous and seditious; of corrupt customs; lover of pillage, robbery and
booty; it lives in the foothills of the great Mount Isarog, extending up to Siruma
and Caramoan, where it is dedicated to the cultivation of coconut, abaca, corn,
tobacco and sweet potatoes and, above all, hunting deer and wild boar, robbery
and banditry. The houses where they dwell are of small dimensions, made with
four palitroques, which serve as props or right feet, and cover them with leaves
of liana, as well as the partitions, which they place suspended by moorings of
broken liana, so as to be able to escape more easily to be persecuted. His
dialect is rough, hard, rough and almost unpronounceable; accentuating the
enunciation of the double erre, in such a way, that causes displeasure to hear
it pronounced. They handle with great skill the spear, shield and especially the
minasbad, white weapon gives almost a meter long, stout and heavy that they
themselves manufacture and which give a cut so fine, that can only be
compared with the major affixed knife. Of imposing aspect; light as deer, they
cross through the thickness of the woods and climb through the old, bulky
trees with astonishing speed and ease. They have their rites and ancient
customs, feasts, feasts and how to mourn the dead and celebrate the born; and
above all they keep the nauseating life of drunkenness, produced by their
favorite liquor called tuba or coconut liqueur, being very dangerous converser
they are, after two o'clock in the afternoon, until the next day in the morning,
for the reason pointed out. It is a more intelligent race, as it is insinuated; more
daring and more powerful than the Agta; but tenaciously opposed to all
Christian civilization and progress.
The Bicolana race, that is, the one that lives in the towns subject to our
benevolent and paternal government, the one that enjoys our touch and social
treatment, and whose description we do not do because it is well known, is
Christian in its totality, and of the antiquated gentility barely retains the odd
aftertaste and ridiculous superstition.
And what is the primitive origin of these races? Fray Huerta says in his wellknown and grabbed “Statistics of the Province of San Gregorio”, that the indios
of this region derive their origin from Malacca. We believe that this alone can
ensure the converted race, which lives in town and enjoys the benefits of our
civilization and culture, and even the Cimarron or remontados in the cordillera
of Isarog, because, to ensure this, there are quite reliable documents of history,
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outside the identity of form, equality of characters, unity of dialects and
ancient customs, very similar to those preserved by the indios of Malacca,
Straits of the Sonda and Borneo. In addition to this there are other documents
that prove with certainty the continuous invasions in this land by Joloans,
Borneyes and Malays, as can be seen in the authors that deal with this.
But the Agtas, where do they come from or have their origin? There is no doubt
that the Agta breed is the most primitive of the Bicol that is known and
conserved, as it is the least numerous and live relegated in the impenetrability
of the forests, where life is less than impossible because of the lonely beaches
of the Pacific ocean, where the wind blows so rudely in the monsoon of the
North winds. It is a race that lives by hunting and fishing, without any known
mechanical trade or industry, that flees from all human consortiums with
strange tribes and that lives as vagabonds in the most degrading abjection.
Subsequent to this should be the Cimarron race, race more intelligent and
vigorous, more active, industrious and warlike; race of more push and courage
and more friend of social treatment, so this is barbarous and wild. He adapts to
live in small groups or Rancherias, professing special affection for the land that
saw him being born, and the one that he cultivates with the sweat of his face,
defending it with the tip of his arrow or with the sharp edge of his mines of
strange people. unjust aggressions. From where, then, could the Agta race get
its origin? It was from the beginning Malaya also of origin, and then, due to
climatic influences, change of type and was reduced and retrograde until
reaching the last step of human gradation? The lack of secure data obliges us
to suspend the trial on this matter. What we do believe is that it is not Malaya
or Mongolian of origin, because of the remarkable ethnic differences that are
between one and other races, and that climate influences could never modify. It
could very well happen, as we believe it supported by the authority of the best
modern writers, that the Agta race came from the Pelasgian Papua its similar,
taken to the Philippines in some of those primitive immigrations, in which the
remoteness of time and the lack of communications with the civilized world
leave no trace or any historical period that determines them. On the other
hand, in continuous contact this race, in spite of its fierce individualism, with
the invading races, has almost lost its originality and primitive language,
keeping only a few small changes, which differ in very little from the dialects of
later races.
And Cimarrona race? Here there are more indications, more data and more
proofs to be able to assure that this race has Malay origin. The characteristic
type of the joloano and borneo, very common to this race, the dialect unit with
which it is spoken in the towns and even with the same joloana and borneo,
outside of some small exceptions, its way of being and living, uses and
customs, all this proves to be a very different race and after the Agta and before
the one that populates the plains and banks of the rivers, but the same origin
that is. In our same times, and until the jealous and enlightened General
Norzagaray gave the death blow to the joloan and bornean pirate with the
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construction of the steam guns, we have seen constants and periodic invasions
of these races, that going to the doors themselves of the Bicol, subdued and
enslaved to all who find their way. And because it could not be like that since
antiquity?
Since our main object is not this, we refrain from going into more detail,
referring to the Authors who with more property and extension treat of this
matter, which because they are well known to the lovers of the letters of the
Philippines we quote. Only note that the Cimarron race is equal to the civilized
one, Malay of origin, with the only difference on the part of this one of the
perfection acquired with our continuous friction and social treatment, serving
as only the preliminary aspect of the matter that we propose.
There is no people without religion, no matter how abject it is supposed, just as
there is no religion without cult and cult without beliefs. When we talk about
the primitive religion of the Bicol Indians, we refer to the religion that our first
missionaries found spread among the common mass of the most predominant
and numerous races, which were the races of Malay origin. For the religion of
the Agta race, being given to inaccessible places, besides having very little of
characteristic and particular, could not be well studied by the missionaries of
that time, when, occupied in the civilization of the most numerous race and
Affordable to their treatment, it was scarcely possible for them to penetrate
through the thicket of bisques and climb steep mountain ranges, with no more
roads or shelter than the help of heaven to bring their beneficial influence with
the good news of the Gospel to tribes so highly scattered. Hence, neither with
the succession of time, nor after unprecedented works, children of the
evangelical work, it has been possible to remove even that small boron of the
nomad Agta race, which stains the clean Christianity of the religious bicolano
people.
The religion, then, of the primitive indios of the Bicol was polytheistic, and their
beliefs were based on the idea of the God of good and God of evil, with its
corresponding gradation of smaller gods, good or bad, according to the
supreme God to whom they served.
Religious beliefs are revealed to the outside by acts, and this is what
constitutes the cult; which will be good or bad, according to this more or less
according to the reason, which dictates, and according to beliefs are or not
inspired by the idea of good or evil supreme. The main beliefs of all people,
whether civilized or not, are: the belief in the divinity, in the existence and
immutability of the human soul, in the idea of the just and unjust, or of good
and moral evil, and in that of a place of atonement after death, and that of
another of happiness and Glory. This is common and general belief to all
people, even if it is wrapped in the clouds of the blackest ignorance.
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Conversing several times with some Agtas of the most abject and ignorant that
can be found in the mountain range of Asog up to Masaraga, men of stupid
gaze and of very short intellectual reaches, I had the audacity, rather the
curiosity, to ask them about the idea of God, whether or not they had
knowledge of a supreme Being, more powerful than anything they found within
sight. And with this heaven rising with fervent and supplicant, they told me:
that they believed that there was a great Lord in heaven, who was the one who
thunders and sends over the earth the things that cause fear. When I asked
them the question that if after death they had finished everything for them,
they answered that they did not; that after death they roamed wandering
through the plains or the forests, appearing frequently at night, until finally
they disappeared from this land to go to dwell in another place eternally. This,
which I have been able to hear from their lips, may not be belief, but intimate
feeling from the timid and fearful that is the Agta to all strange noise whose
cause is unknown, or from the deep affection that professes the beings that, or
they gave their being, or that they caress and console them with their good
treatment and friendship; and so much so, that with great difficulty it is
possible for parents to get rid of their children, as well as for them to live far
from their parents. And I say that it could not be a belief in view of great
forgetfulness that they have of God, and that after a short time they barely
already remember the beings that were most dear to them, even forgetting the
proper name of their parents. But the idea that intimates, that connatural
persuasion of them of the Divinity and the existence of the spirits, more or less
lasting in the exercise of their thought, that is evident, cannot be denied.
Supposing this, let us ask: What idea did these indios have of the Godhead?
That they had an idea cannot last in view of the evident proofs that we have of
it; now, that the idea was very imperfect and full of a thousand absurdities,
monstrosities and errors, is something very important too. They believed, then,
in a supreme Being whom they called Gugurang, or Lord of all; but this very
idea was very confused, clumsy and rude, full of a thousand delirious and
aberrations, plagued by contradictory entities between the convention of matter
and spirit; monstrous set of truths and lies, formalities and ridicule. According
to the belief, the Gugurang was the good God, benevolent being of his region,
defender and guardian of his gods, the one who protected him in his interest
against the malice of the Asuang, who was on the contrary the evil spirit,
sovereign rival of the Gugurang, malefic being in itself and that only enjoyed
giving them everything that could cause them some damage. From the
Gugurang they thought that he was always ready to hear their prayers, and
that they he granted whatever they asked of him so much in the things that
were of his enemies, believing also to be just as many petitions he asked.
Hence, they looked at him with great complacency and respect. On the other
hand, of the Asuang, of whom they only expected evils without a story, they
constantly denied, and before the idea that it could cause them any harm they
fled like terrors and startled without having where to take shelter. The idea of
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the Asuang, so rudely persecuted them, that at the moment when they were
attacked, they left everything, and even they could hear them bursting forth in
despondent cries of commiseration and fright, of plaintive imprecations, and of
woeful woes. Above all, the mothers who had small children tried at all costs to
hide them carefully, fearing that the Asuang would leave them without blood
and are entrails.
They also believed in the existence of the Batala, a sort of genius, guardianship
and benefaction, inferior in power and virtue to the Gugurang, whose mission
was to make the region he had in custody happy, and protect the man he was
accompanying: that happiness that gives the asecution of the earthly goods,
never allowing the Batala that came on their protected disaster none, nor
misery worthy of making them miserable in front of the men of other
Rancherias. From here deduced that the region that enjoyed peace, wealth and
fortune in their wars, as well as the individuals who enjoyed them, was
because they had a Batala, commissioned by the Gugurang from his custody.
They also had the belief in other lower realms, sent from the great Gugurang,
for their care and custody, whom they called Catambay, their benevolent
mission being to accompany the individual only and not to the region or the
family, like the Batala. These beings were many, and came to confuse them
with the Anitos or souls of their elders. Also the hunters, who were many, for
being the hunting one of the favorite hobbies but of the taste of the mountain
indios, had their tutelary spirit of it, to whom they called Ocot. It was this
jungle spirit, which always lived among the bower of the fertile valleys, and
spoke, according to them, by whistles, with which he announced to them that
they would have next and abundant hunting, of which they were very happy,
and so much, that hearing them the Ocot's whistles melted in desperate cries,
bursting: the Ocot!, the Ocot! The fishermen also had their titular spirit, whom
they called Magnindan, who with shouts and signals that he made on the
waters, announced to them the abundance of fishing or the proximity of some
storm, so that, fleeing, they avoided being sunk by the raging waves.
They also had the superstitious belief in the existence of the Bonggos, evil and
wicked spirit dependent on the Asuang, and for whose mandate wandered
wandering through the thicket of forests. Bonggos were beings of human figure,
ethiopian and ugly, who, when they appeared, threw flashes of fire through
their eyes, which burned as much as they could, and outside of their intent,
the consumer. They were the most furious ministers of Asuang, who presaged
him unfailingly of the coming arrival of the Asuang and who had to devour the
entrails of some child. For this reason they tried with the utmost interest and
diligence to hide them all, and to guard them carefully until the Corocoro
ceased his lamentations. But if then they heard a thud, like the thunder of a
distant storm, then they filled with an inexplicable dread and horrible fear, the
cause of which is to believe that the arrival of the Asuang had already taken
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place and that it carried the entrails of some child or sick person, and also that
soon another of the dulujan or tribe would die.
They believed in the existence of Irago or Oriol, as others say; fabulous snake,
daughter of the Asuang, that as soon appeared and disappeared from the sight
of men. It was his mission to seduce and drag, as far as he liked, the man he
enchanted; being she the one that induced to the amancebamientos, to the
robbery and to the revenge, without being able to resist, or their attractiveness,
or their influence. Of this snake they counted thousand fables and clumsy
advice, typical of the wild life in which they lay.
They also had the beings of evil, and to whom they looked with the utmost
terror and respect, the Yasao, a kind of horrible ghost that was presented to
them on moonlit nights in the shade of the trees, pleasing them with annoying
fears. When their appearance occurred, if at the same time they heard shouts
or presumed to hear them, it was a sign that some of them were going to die
soon, because the Asuang came doing the logging or killing. The Yasao that we
have been talking about sometimes also becomes Laqui, a monster with goat
hair and feet and the face of an ugly man. In that state he roamed wandering
through the forests, as if punished by the Asuang, in pain of his indolence in
persecuting men, without being able to dare to harm anyone.
They were the main religious beliefs of the ancient indios in order to the
Divinity. And what concept deserves such an idea? That belief in God was
reasonable and suprasensible, was the idea of an eternal God, infinitely wise,
spiritual, powerful and just? Certainly not, that neither reached his penetration
and knowledge. His whole concept of God was the physical abutment of being;
of that I know that in opposition to the Asuang was his supporter and remorse
of the damages that this, as a genius of evil, could cause them ... And this was
enough to have an idea of God, so that they were not without God, so was that
idea so rude, poor and embryonic like the one they had.
From the belief in God, to be supreme and kind, let's move on to that of the
human soul. What idea, then, did they have of it? They had it, quite
advantageous in order to superstition, being their main belief and abounding in
it the specialty of their cult, worship that had its creed in the immortality and
worship of the souls of their ancestors, under whose shelter they placed all
their hopes or they calmed their fears, and for those who paid them honors
only comparable to those given to the Gugurang.
The belief in the other life was another of the obscure dogmas of his clumsy
and poor religion. They believed that the souls of the Buenos went to
Gugurang's side to receive the payment of their heroic deeds, of their feats and
warrior enterprises, in a place called Camurawayan, a place of rest and rest,
just as the bad guys went to the Asuang side. suffer with the punishment of
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their snacks, being for them the greatest of all the incest with sister or relative
very close, in a place also called Gagamban, place of fire, flame or asphyxiating
heat. From here came the custom or superstitious rite of polishing, purifying
and exorcising the bodies of the deceased with special ceremonies they had for
these cases, according to the quality of the decedent.
The external manifestation of religion is worship. You can see that being so
poor, rough and bewildered, this had to be poor, clumsy and rude. They had a
special cult for the Gugurang, which they called Atang or sacrifice. The place
where they used to offer it was the Gulang-gulangan, kind of wide and spacious
shed, made of cane and coconut leaves in the style of pala-pala of today, which
lasted as long as the act that motivated its construction lasted, or whatever it
took in coming a moderately strong wind that would destroy it completely. And
these were the sacred temples, admirable archtectonic monuments of the
primitive religion!
No idols represented the Gugurang, no doubt because it was not so much his
inventiveness to reduce to material or palpable figure the idea that they had to
be who they could not see sensibly, and if they had some little statues that
they called Lagdong. These were very picturesque representations of the souls
of their ancestors. Big pity that over the course of time have disappeared,
despite the roughness of its construction! And that should be so, it is true,
because the authors who have consulted and who could even see them,
classified in general very rare and unpleasant ways. And it is a shame, we
repeat, because we would have had occasion to know how far he could reach
his plastic taste. Among the Agtas I saw some statues made of wood or
engraved on it, which had the figure of a man, because they told me so, but
they did not look like anything, and I do not think their ancestors were more
adept at statuary or iconography that the current Agtas, once these, although
little, enjoy our touch and social treatment, where could have taken models to
imitate.
This briefly exposed, let's see what was his cult, the way to do it and who were
the ones called to exercise and practice it. The cult was a set of monstrosities
only comparable to the bacchanals of ancient paganism, and whose detailed
description would be made very difficult and painful by the ridiculous and rude
of the act: tartar affairs extremely delicate and annoying.
The Ancient Society of the Bicol Indians was constituted by remarkable
differences: dato, dulujan and oripon. That is, by that of dato or principal;
dulujan or day laborer and for the one of oripon or slave, well acquired in war
or well bought or made this way by debts. The ministers of worship belonged to
the class of dulujan or tributants, whom they called Asog.
The Asog was the most degrading type of effeminacy; he wore necklaces,
earrings and necklaces, and for the functions of the cult he even dressed as a
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woman and imitated her in his wiggles, gestures, provocative and laughable
contortions, and even in the way of speaking. He was a bizarre, ridiculous and
rude guy who, with his jokes and thanks, caused the hilarity of the people
attending the functions of the cult. It was very common among them not to
marry in order to be more free and willing to exercise their ministry when they
were called. Get to know each other and the pagturi or circumcision was in use;
but this did not entail the character of an alliance between God and man, as in
the old law, but that of a properly savage sensuality.
There were also women as sacrificial ministers, who were called baliana. This
was ordinarily the women of astute, rascal, trickster and cunning of the tribe, a
woman who with her everlasting lip and sagacious treatment and hypocrite
major geared and attracted simple people, being their hustler to hear the
complaints of one another or spirit, for which he received very good gifts.
Baliana was so stubborn and stubborn in the ridiculousness of her beliefs, that
she had enough to do to some of our missionaries, and to convince those poor
people of such trickery, as the deceitful Baliana taught, to use very strong and
powerful means. The Balianas lived in any part of the tribe, involved with the
common people, being their consultants in all matters of some importance,
especially in those that were related to their illnesses and sufferings,
sometimes giving proofs of a cello and activity worthy of major cause. These
were the ministers who used the ancient Indians for the celebration of their
religious acts.
The cult of various classes, as directed to the Gugurang, Asuang or Anito. The
first, called Atang, was the sacrifice par excellence, the greatest and most
sublime of his cults, for being a gift of the Gugurang, either to obtain the goods
of the earth, or in the act of grace for having received them. This cult consisted
in offering to the Gugurang something of the best that they possessed of the
fruits of the earth, and what they called Himoloan, consuming it, after being
verified, in noisy feast. The order they kept in their setting was as follows: a
cane table was prepared, as well as the modern lang-capes, of which they only
used in these cases and which they called salagnat; They put innumerable
foods of all kinds on her, and after reciting the Balian some secret prayers, she
sang the Soraque, a religious song dedicated to the benefactor Gugurang,
which was continued by the women invited to the choir. Once the song was
finished, the offered dishes were distributed among the spectators, and they
ate them amicably in a noisy feast, a feast that concluded, or in the most
degrading drunkenness, or with fights, quarrels, and bloody wars between one
another and another.
Big shame that none of those primitive songs similar to Soraque, which for the
simple should be charming. And the truth is that they had many, because it is
recorded in the writings of the first missionaries that the indios were very fond
of poetry and to speak and write in verse, this being one of the most powerful
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means that the same missionaries used to get their prompt and fast
conversion, putting in verse the main mysteries of our sacrosanct religion. His
Cattgsin or toast at the treats, which they called Abatayo, were celebrated by
the highs, short and sparkling. Even today there is no lack of one of those treat
poets who improvise with much grace and have their jokes suspense to the
audience in uninterrupted hilarity for long hours, and even whole nights, time
for the gentle temperature is the most liked for its functions. On the other
hand, we know that formerly there were poets traveling, in imitation of the
bards of here, the regions with the codyapi manned, as they say, related the
battles and wars of the people, the exploits of some new hero and even the
seismic and geological phenomena, accompanied by trsites and bloody
hecatombs, as they were some very strong tremor, the explosion of some
devastating and imposing baguio. The codyapi was a kind of very rough guitar,
made of cane and with five abaca strings. The fondness and even the
disposition of the indios for poetry was great, and it is a pity, we repeat, that
undoubtedly due to the destructive influence of the climate due to its great
humidity, excessive heat and meteorological disturbances, and, most of all,
also due to the elements so little consistent, as the cane and the leaf of the
coconut that they used for their writing, none of the old poems is conserved,
just as the primitive characters are conserved.
Of the modern ones I have seen one recited by a blind man from Ligao, to
whom they gave the nickname of "Homer of Ibalon", and from which, they
assured me, he was the author of the same blind man, dedicated to singing the
terrible and frightful eruption of Mayong volcano, that happened on February 1
of the year 1814, poetry worthy of leers for the sweetness of the expression and
the high Christian sentiments that overflowed.
The Atang, then, returning to our object, was extraordinarily, as it was said,
gratulatory, offering itself as in thanksgiving for some favor received. Hence, it
is not surprising that, lacking in morality, the passion of man should be mixed
with that religious gratitude and all this be reduced to eating, singing, shouting
and dancing in the most outrageous way imaginable. The indio was quiet by
inclination and temperament and little expansive in the manifestation of their
passions, when they reach a state of nervous excitement such that only alcohol
produces, then it touches the opposite extreme and does not cease in his orgy
until falling unconscious and as without strength.
The worship they gave to the Asuang was very common and general, almost as
much as that of the Gugurang, being ordinarily expiatory because of the belief
that they had; Considering it as the genius of evil and efficient cause of all the
damages that befall them, it is not surprising that they sought to placate him,
using all the means that were within his short range, to the barbarous and
savage spill of human blood. The cult species that surrendered to the Asuang
were several, according to the causes that motivated it.
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The Hidhid was a kind of execration or exorcism. When some public calamity
ravaged the region, such as locusts, plague or destructive baguio, then the
dancer towards the Hidhid on her, imprecating hard to the Asuang and even
sending her with empire to get away from there and abandon her. If I did the
Hidhid on some patient dominated by the spirit of the Asuang, I would begin by
putting on the head of the mourner a plaster of marinated betel leaves
(powerful, effective and universal medicine of the Indians for all their ailments),
and put, the dancer, circling around the patient, dancing and making
thousand contortions, gesturing certain prayers, conjured the Asuang to
abandon him. If the patient healed, they said it was due to the effectiveness of
the spell, but if he died, it was because the Asuang, as a bad thing, wanted to
take him to the Gagamban to suffer there with the horrible torments.
The Hogot was another of the sacrifices that made the genius of evil. When
dying some principal or data, they believed this to happen for some hidden
revenge of the Asuang, that wished to satisfy its devouring hunger with the
entrails of the deceased. To avoid it they killed the most beloved slave of the
data and offered their entrails to the Asuang so that, entertained with them,
they left intact those of the data.
The worship of the Anuos or the souls of their elders was the most common of
all their cults and the one that best suited their customs and beliefs. Lacking
other beliefs more sublime and very unfit for their shortcomings of intelligence
to go back to the higher regions of the spirit; lacking on the other hand the
sanctifying grace and concealment of the truth that regenerated men give
Baptism, it is not surprising that the circle of their beliefs was so poor and
reduced, as well as that anyone who directed the gaze only saw the image of a
loved one or of the one who, due to his courage and deeds, has distinguished
himself among them. From here it is also inferred, and it is not worthy of
surprise, that they tried to represent them in many different ways, contributing
to this in a lot the state of their imagination startled by the passion of feeling.
The Anitos were their geniuses and guardians, usually placing their statues,
either in the covachas or moog, or well the most public and frequented places
of the rancheria, according to the category and memory that the deceased had
left. That way they classified them with the name of Tagno, if the genius was
domestic, and with that of Parangpan, if it was tutelary or public benefactor.
On the death of one of their maguinoos, the rich chief, they celebrated the
ceremony called Pasaca, which consisted in having long-term insemination for
the deceased's corpse, preserving it until they prepared what was necessary to
celebrate with great pomp and pageantry their obsequies; funerals that consist
in abundant banquet served to all the dulukan or tribe. So that the corpse
would not be corrupted, they embalmed it in their own way, extracting the
intentions with a very sharp and cutting stick, taking care, overloading, to
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deposit them somewhere that was closely guarded by solicitous and diligent
slaves, so that the Asuang did not come and, catching them off guard, ate
them. This done, wrapping the body between the great coats of daod, without
odor of any kind, it remained incorrupt for a long time; for everyone who
needed to prepare the abatayo or binge that gave with such motivation. The
same habit as this one still conserve the Agtas of the part of Asog, having the
cadavers of their relatives or unprotected relatives for four months, as I have
had to see several times.
The Basbas was the first rite celebrated in honor of a deceased, as if it were the
lavatory of the corpse. It was a very common belief among them that all those
who died or they left this world were always stained, but with the rest of the
disease, which they had great horror and disgust, than with that of alleged
guilt. But in any case they had the persuasion that if they were not purified
before they would be subject to suffer great torments in the power of the
Asuang, until, clean and purified, they were free of such humiliating
oppression and horrible captivity. To purify the cadaver, the balianas made a
hyssop with aromatic lukban leaves, and wetting it in golden water they began
to beat the envelope with the corpse, spraying it strongly and singing a song
called columba at the same time. And so they were until, surrendered from
both hitting and rolling, as well as the rhythmic contortions they made and the
pitiful woes that were loudly exhaled, they collapsed on the floor, as if
possessed of horrible vertigo or infernal spirit. And then it was when the
corpse, being clean and purified, the free Anito of the cruel tyranny of the
Asuang roamed freely through the delicious countryside, or through the dense
Thickness of the forests.
When some notable misfortune occurred to them, which was very often, almost
401, in constant struggle, some tribes with others, the first thing they did was
to go to the Anito more celèbrated than his majors, invoking him with great
respect and veneration, breaking into pitiful woes and frightful cries. For better
and sooner to obtain the object, their supplications used to do the Dool, which
was to abstain from some meals of their greatest predilection and esteem, as a
sign of penance for the misfortune that tormented them.
If anyone had a son, whom he dearly loved, because in this love of children
were extreme, and especially women, to rid him of the curse of Asuang did the
Yócod with him, or the sacred offering to the Anitos of their ancestors. To do
this, lifting him in his arms, they walked him very quickly from one part of the
house to the other, so that the Asuang fleeing would keep the child free and
under the tutelage and protection of his Anitos.
These were the main manifestations of the cult they had in antiquity, and that
distinctly and in a particular way, according to the object to which it was
destined.
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The religion of the indios dwellers of the charming margins of the mighty Bicol
and of the abrupt mountain ranges that surrounds it, was as clumsy and gross
as we have seen; if their cult, in addition to being clumsy and outlandish, were
so uncritical, what would you say about your superstitious beliefs? These were
so many, so rare and so incomprehensible in the human head, that not to see
them admitted by the writers of the time to which they refer, we would not
believe them. Because to us, the children of grace, enlightened by the light of
reason, sublimated by the fancy of faith, it almost became impossible for us to
believe in the existence of such aberrations and ridiculous monstrosities. And
this should not be so, but, on the contrary, we should consider what, according
to that, would be the man deprived of divine revelation and alone with the
decanted light of reason.
Many were the superstitions of which the Bicolano people were full in the
epoch to which we refer, and to the truth what motive there was for it, if not
reasonable, at least of congruence. The short private intelligentsia of the grace
of religion, which something else could suppose but vain ghosts, ridiculous
apprehensions between the mysterious ruggedness of virgin and impenetrable
forests, between the picturesque and capricious amenity of the margins of the
rivers of lazy and gentle current, and among the exuberant vegetation that were
everywhere surrounded? Any shrill whistle; the hoarse sing of whichever aver;
the fearful and measured squawk of the calao, a beautiful bird, with a reddish
coat and purplish plumage, an advanced sentinel of the bisques, the one who
gives the voice of the lion when you profane plants go through that mysterious
region of the reptiles and the birds; The sad and pitiful echo of the love moo of
the always scary deer, frightening the silent space in nights of placid and clear
moon; the earth writhing in fear, agitated by the imposing force of a tremor; the
thunderous boom of thunder, rumbling loudly in the neighboring forests;
everything, everything that involved also of mystery would undoubtedly be for
them fatal forecast of good or bad auger, according to the predisposition of his
exalted fantasy, stung by the tremor or fascinated by absurd and romantic
relations of capricious and feigned events. This, together with the sad situation
of his mode of being and monotonous life, nomadic, lonely and withdrawn, had
to contribute very much in increasing the countless number of his beliefs
superstitions.
It was a very common superstition among them that on the banks of the rivers
they lived very different monkeys that they called Agnongolood, which when
they came to surprise someone hugged so closely that they did not release it
until they saw it converted in a tree. For this reason, when they crossed a river
penumbral in one of those small and rough boats that even today are used,
and what they call baloto began to give sharp blows on the edge of the boat,
shouting at the same time with all the force of his lungs to frighten and drive
away the Agnongolood.
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One of the fiestas that celebrated with more apparatus and agaraba, the
dreadful noise of drums, atables and balalones or recessed logs, was dedicated
to the moon in full, a party that they called Halia. And they made this party
with such a deafening and truly wild noise, to prevent the Baconana, a harmful
and very warped animal, from swallowing the moon and leaving them in
darkness, which they greatly felt, and those which they had as a sign of some
future disaster or terrible misfortune that, ravaging their fecund soil, left them
wrapped in the greatest misery. As the eclipses coincide with the full moon,
they undoubtedly believed that the rainbow, which they called Hablong-dauani,
was the work of an ancient and famous weaver whom they qualified by name,
and what they said to be the mother of the weavers of later times. To avoid,
then, that the swallowed the moon, or rather to celebrate such a feast, the
women of all tribes or duluhan used to gather together, and placed in two rows,
forming a choir, they began to sing the excellences of the moon that with its
beautiful and clear light towards the night splendid day, preserving the charms
of a cool and calm temperature. This ceremony or superstitious rite used to
lead to all, feasts of tuba and carabao meat or wild boar, enlivened by the
monotonous and languid compass of noisy zambra, dawned as lethargic and
drunk, effect of the spirit spirited with wild abundance encaged in rough
glasses of coconut shell, and distributed among the concurrent.
Another of the most common and general superstitions they had was to believe
that all their illnesses were produced by the evil spirit of the Asuang, who in
tormenting them constantly had put all their complacencies. Hence the endless
number of their ridiculous ceremonies and clumsy means they used to be free
of any disease that befall them. The hocloban, that is the ladino and trickster
medicine man, who so easily exploited the foolish credulity of those
unfortunates, made use of a thousand means, largely ridiculous and clumsy,
but which always or almost always gave the result for the desired one, it was
none other than getting the acceptance of their lies and hoaxes. And so it was,
indeed, because if the apparent aim of his spells, which was to give the patient
the much desired health, was not achieved, the blame for this was attributed to
the influence of the evil spirit or to the patient, having some serious sin to be
purged, it became unworthy of the remedy.
The Hafilos was one of the superstitious ceremonies most commonly practiced
by hocloban or doomsayers, in the following manner: They first put a root
called tagnan in boiling coconut oil, and with that mixture they rubbed the
patient hard until they left him soft by force of frictions, more than soft, bone
grinders. To this ceremony always preceded the invocation to the Batala or the
execration of the Asuang. Excused would be to say that the hocloban did not
begin to exercise its functions if before it was fed very well and it was given
with a very regular tip, drinking so much minerals that the rubbing function
lasted the best and most exquisite tuba that the parents had or mourners of
the patient. The hocloban was one of the most typical types of the mischievous
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and distrustful character of the Malay indio, and the uncontested gave more to
do to the missionaries in the matter of the conversion and reduction of those
races, for the tenacity in sustaining their vain tricks and for the foolish
credulity in his spells.
They also had the divination as a prophetic sign to know if any sick person
healed or died of the ailment that afflicted him. To know him like this, the
baliana killed a white chicken oguis and careful to see in the heart palpitations
or in the bowels of this the secret of luck, well prospers, well adverse.
The balete, which is one of the busiest and leafy trees of the Filipino bisques,
was also for the Indians the tree of the most superstitions they had, believing
that its influence was fateful and that everything that reached its shadow could
turn it into own substance. Hence, they fled from its contour and that they
should try with great care not to raise their houses next to said tree, nor to live
near it, for fear of being turned into a trunk or to be suffering incessant
misfortunes and continuous illnesses. Such influence exerted on his
imagination the fateful balete, that some unfortunates, like irresistibly dragged
by mysterious force, arrived until committing suicide, hanging of some of its
formidable branches.
The superstitious belief in the existence of the Popo was one of the most
terrifying that the wild imagination of the savage could dream. It is known, and
as such we have already pointed out, the endearing love that the mother
professes her son. When it happened, then, that some child grew rachitic,
without believing as he should, he explained it by saying that that was because
Popo, imaginary and vengeful ghost, put his hand consuming his already
weakened forces. For this reason they sought to appease the anger of the angry
Popo with incessant prayers and offerings. In order to make the offer, they
called the Balian, who, after a few prayers, squeezed juice from the leaves of
the lemon into the eyes of the child, to whose contact the Popo fled, leaving the
child free of his tyrannical influence.
Almost the same thing came to be the Sacon. It was a very deep belief among
them, that the disease comes more often than not because the soul leaves the
body of the patient, not healing it as long as it does not return to its place. To
get it promptly, they entrusted the matter to the dancer, who, taking some
sheets called banay, shook them strongly on the patient and his contact,
returning again the soul to the body leaving, recovered this instantly the lost
health. The effectiveness of this remedy was placed on the mysterious leaves of
the said banay.
Another of the most terrible superstitions they had was to believe in the
existence of the Sarimao, a very fierce and very harmful animal, who suddenly
appeared before the guilty and who without compassion ripped with his sharp
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nails. Such was the fear and horror that this animal had, that with great care
they avoided going through those places that according to their fanatical beliefs
they used to occupy or hide to better achieve their harmful intentions.
They also believed in the spells and spells, of which they made such frequent
use, being rare that they were not loaded with more or less capricious amulets
and those that had an incalculable number. The one who drank from the brew
of a yerba called tagahopa, although he did not want it, far from it, assured
that at the moment he became a slave to the one who gave him such a
powerful brew, not having anything else but what he wanted. With the root of
tagohalia infused, they pretended to do great things, such as flying through the
air, becoming a dog, a cat or some other as many vermin as there are in the
Philippines.
In these times even, not many years ago, there were those who came to me
with the pretense of an individual who presented me full of crosses and
reliquaries, for having been given a certain mysterious stitch, whose secret he
kept, he walked very calmly through tips of the leaves of the highest coconuts
without the slightest obstruction. Such was the virtue of such a miraculous
spell! And there were even some who assured me, with great formality, to have
seen him himself, what he could not believe as natural, he presented it to me
as forced, so that with the exorcisms he would cleanse him of the unction.
The Cabal was an amulet that, according to them, had the ability to make the
person who owned him invulnerable. The arrows of the contraries, the spear or
the sharp edge of the sharpest mines were as if suspended or dull before the
happy man protected by such a powerful shield. These amulets were, in
general, a chinese coin made of copper, pierced by the center, and that upon
the arrival of the Spaniards in the Philippines so much abounded in the
country, or else a piece of shell roughly tabbed and in which it was left see the
figure of some Anito, célèbre or notable for his deeds.
The Hinao was a spell, of which only the Balianas used, guardians of the secret
of their composition. By the virtue of this spell they presumed to know who was
the thief of some stolen object; cunning that they used to sustain their prestige
among those poor people, frightening them with discovering the secrets, that
only they were revealed.
The Tagolipod was another amulet, for which they believed themselves to be
invisible whenever it suited them. For that, it was enough to eat the root of the
shrub, and with the effectiveness of its juice, they were invisible at the moment
for those who wanted to persecute them or cause some damage. The Duck was
another root that had the virtue of killing the thief of a thing, if indeed it was,
leaving him safe if no part had spoken in that robbery. The same was the Laao
was a grass that, playing with the contrary, it produced death, if that was
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wanted, and if not, only caused some inflammation or injury. They used it
whenever they wanted to take revenge on one of their contraries, whose
courage they were suspicious of.
But they also had counter-spells, even for what, where the evil is, neighbor has
the remedy. They believed that by using the Tauac, no spell or poison could do
them the slightest damage; and they could even make fun of the most terrible
of them all, which was the Naratacan, because, with the effectiveness of this
spell, they even lost the use of reason, remaining as a friend and sensitive to
any demonstration of human life.
Many other supersticinoes had. Which I do not stop to refer, because with the
annotated there is enough to form some idea of what could be the ancient
Indians of the Bicol. As a compliment I will put below a small fragment of a
certain manuscript unpublished in verse, which it retains as a reminder of Old
Bicol, and in which, despite the poetic form in which it is written, they are
made very clear certain bicolano customs of antiquity.
Yling
Yling.
Cuenta, Cadugnung, la historia
De los tiempos de Handiong
Con esa lira de plata
Dulce encanto del Aslon,
Account, Cadugnung, the history
From the times of Handiong
With that silver lira
Sweet charm of the Aslon.
Que solo cantar tu puedes
Tanta belleza y primor,
Tantos ocultos misterios
Como encierra esta region.
That just singing you can
So much beauty and beauty,
So many hidden mysteries
How it encloses this region.
Canta, y dinos de sus reyes
La prosapia y el valor
La Guerra, que sostuvieron
Hasta vencer a la Oriol.
Sing, and tell us about your kings
The past and the valor
The War, which they sustained
Until beat the Oriol.
Dinos tambien por tu vida
La historia del viejo Asog,
La del joven Masaraga,
La del vetusto Isarog.
Tell also of your life
The story of old Asog,
The one of the young Masaraga,
The old Isarog.
Que tu fuiste el tierno vate,
El mas dulce y seductor
De cuantos vieron el lago
Que a la Tacay sepulto.
That you were the tender bard,
The sweetest and most seductive
Of how many saw the lake
That to the Tacay burial.
Canta, pues, que atentos todos
A tu Hermosa narracion,
Sing, then, that all are attentive
To your Beautiful narration,
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Sentados aqui nos tienes
A la sombra de un daod.
Sitting here, you have us
In the shadow of a daod.
Cadugnung
Cadugnung
Oid, pues, hijos de Bicol,
dijo Cadugnung veloz,
Los hechos del Viejo suelo
Patria hermosa de Handiong.
Listen, then, children of Bicol,
said Cadugnung quickly,
The facts of the Old floor
Beautiful homeland of Handiong.
Es el Bicol una tierra
Llana, feraz, de aluvion;
Del mundo la mas hemosa,
La mas rica en produccion.
It's the Bicol a land
Flat, fertile, alluvial;
Of the world the most beautiful,
The richest in production.
Fue Baltog el primer hombre
Que en esta tierra habito,
Oriundo de Botavara,
De la raza de Lipod.
It was Baltog the first man
That I live in this land,
A native of Botavara,
Of the Lipod race.
Al Bicol llego-siguiendo
Un jabali muy feroz,
Que sus sembrados de linza
Una noche destruyo.
Al Bicol arrived-following
A very ferocious boar,
Let your fields of linza
One night I destroy.
Cuando le tuvo acosado
Al suelo tiro el lanzon,
Y con sus brazos heculeos
Las quijadas le partio.
When he had him harassed
On the ground I throw the lanzon,
And with his aching arms
The jaws broke him.
Cada quijada tenia
Una vara de largor
Y los colmillos dos tercios
Del asta de su lanzon.
Each jaw had
A longitude stick
And the fangs two thirds
Of the horn of his lanzon.
Al volver a sus Estados
Las dos quijadas colgo
De un talisay gigantesco
En su casa de Tondol.
When returning to their States
The two jaws hung
Of a gigantic talisay
In his house in Tondol.
A los viejos cazadores
Causaron admiracion
Estos trofeos gloriosos
De su rey el gran Baltog.
To the old hunters
They caused admiration
These glorious trophies
Of his king the great Baltog.
Fueron a verlos las tribus
De Panicuason y Asog;
Y dijeron que, en sus dias,
The tribes went to see them
From Panicuason and Asog;
And they said that, in their days,
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No hubo jabali mayor.
There was no greater boar.
Le llamaron el Tandaya
De los montes de Lignion
Por su exacto parecido
Con el monstruo Behemot.
They called him the Tandaya
From the mountains of Lignion
Because of its exact resemblance
With the monster Behemoth.
Despues de este vino al Bicol
Con sus guerreros Handiong,
Quien de monstruos la comarca
En poco tiempo limpio.
After this came to Bicol
With his Handiong warriors,
Who of monsters the region
In a short time clean.
Batallas para extinguirlos
Mil y mil el empeño,
De todas siempre saliendo
con aires de vencidor.
Battles to extinguish them
A thousand and a thousand efforts,
Of all always coming out
with the air of a conqueror.
Los monoculos trifauces
Que habitaban en Ponon,
En diez lunas sin descanso
Por completo destruyo.
The trifauces monograms
Who lived in Ponon,
In ten moons without rest
I completely destroy.
Los alados tiburones
Y el buffalo Cimarron
Que por los montes volaba
En menos tiempo amanso.
The winged sharks
And the buffalo Cimarron
That was flying on the mountains
In less time tamed.
Los buayas colosales,
Como los balotos de hoy,
Y los fieros sarimaos
Al Colasi desterro.
The colossal buayas,
Like the balotos of today,
And the fierce sarimaos
To Colasi banished.
Las serpientes, que tenian
Cual de sirena la voz,
Del Hantic en la cavern
Para siempre sepulto.
The snakes, who had
What a siren voice,
From the Hantic in the cavern
Forever burial.
Pero no pudo vencer,
Por mas maña que se dio,
A la culebra sagaz
Conocida por la Oriol.
But he could not win,
For more skill than it was given,
To the shrewd snake
Known by the Oriol.
Esta culebra sabia
Mas que el famoso Handiong
Y sus ojos fascinaba
Con affable seduccion.
This snake wise
More than the famous Handiong
And his eyes fascinated
With affable seduction.
Mil lazos Handiong le puso
A thousand ties Handiong put him
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Y todos se burlo,
Los nudos desenredando
Con sagacidad mayor.
And everyone made fun,
The knots unraveling
With greater sagacity.
Con palabras seductoras
Muchas veces le engañ,
Que en eso de figimientos
Era gran maestro Oriol.
With seductive words
Many times I fool you,
That in that of pretending,
He was a great teacher, Oriol.
Cuentas vesces por el bosque
Sin descanso la siguio
Creyendo de la sirena
En la seductora voz!
Beads in the forest
Without rest he followed
Believing of the mermaid
In the seductive voice!
Los trabajos de gran Hercules,
Las conquistas que gano,
Todo hubiera fracas ado
Por la influencia de Oriol.
The works of great Hercules,
The conquests that I win,
Everything would have failed
By the influence of Oriol.
Pero, como era inconstante,
Ella misma le ayudo
Para vencer a los monstrous
Que infestaban la region.
But, as it was inconstant,
She helped him
To beat the monsters
That infested the region.
Luchabas los buayas
Brazo a brazo, y vencedor
De combatestan tremendous
Sin menoscabo salio.
You fought the buayas
Arm to arm, and winner
Of combats tremendous
Without detriment, he left.
Los pongos y orangutans
Le miraban con horror,
Porque las aguas del bicol
Con su sangre coloro.
The pongos and orangutans
They looked at him in horror,
Because the waters of bicol
With his blood color.
Eran monos pendencieros
De conocido valor,
Pero el gigante los hizo
Retirarse al Isarog.
They were quarrelsome monkeys
Of known value,
But the giant made them
Retire to Isarog.
Y libre ya de alimañas
Quedando asi la region,
En dar leyes a su pueblo
Con sumo interes penso.
And free already of vermin
So the region remains,
In giving laws to his people
With great interest I thought.
Handiong y sus compañeros
Plantaron en un bolod
Linzas que dieron sus frutos
Handiong and his companions
They planted in a bolod
Linzas that gave their fruit,
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Tan grandes como un pansol.
As big as a pansol.
Tambien en un sitio bajo
Sembraron el rico arroz
Que de Handiong largos siglos
El sobrenombre llevo.
Also in a low site
They planted the rich rice
That of Handiong many centuries
The nickname I carry.
Hizo la primera canoa
Que por el Bicol surco;
Menos el timon y vela
Que fueron por Guinantong.
He made the first canoe
That by the Bicol furrow;
Less the rudder and sail
That they went for Guinantong.
Este invento los arados,
El peine y el pagolon;
La ganta y otras medidas,
El sacal, bolo y lando.
This invention the plows,
The comb and the pagolon;
The ganta and other measures,
The sack, bolo and lando.
Los telares y argadillos
Fueron obra de Hablom,
quien con asombro de todos
Un dia al rey presento.
The looms and argadillos
They were the work of Hablom,
who with astonishment of all
One day to the king I present.
Invento la gorgoreta,
Coron, calan y paso,
Y otros varios utensilos
El pigmeo Dinahon.
I invent the gorgoreta,
Coron, calan and pot,
And other various utensils
The Dinahon Pygmy
El alfabeto fue Surat,
Quien curioso combino,
Grabandolo en piedra Libon
Que pulimento Gapon.
The alphabet was Surat,
Who curious I combine,
Grabandolo in Libon stone,
What a polish Gapon.
Hicieron ciudad y casas
En desigual proporcion,
En las ramas suspendiendolas
Del banasi y camagon.
They made city and houses
In unequal proportion,
On the branches suspending them
Of the banasi and camagon.
Que eran tantos los insectos,
Tan excesivo el calor,
Que solo en el moog podian
Pasar el rigor del sol.
That there were so many insects,
So excessive heat,
That only in the moog could
Pass the rigor of the sun.
Y leyes mando muy Justas
Sobre la vida y honor
A los que todos sujetos
Estaban sin distinction.
And very fair command laws
About life and honor
To which all subjects
They were without distinction.
Todos su puesto guardaban,
All his position they kept,
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El esclavo y el señor,
Respetando los derechos
De prosapia y sucesion.
The slave and the lord,
Respecting rights
Of the past and succession.
Hubo entonces un diluvio
Promovido por Onos,
Que el aspect de esta tierra
Por completo trastorno.
There was then a flood
Promoted by Onos,
That the aspect of this earth
Completely upset
Reventaron los volcanes
Hantic, Colasi, Isarog,
Y al mismo tiempo sintiose
Un espantoso temblor.
They blow up the volcanoes
Hantic, Colasi, Isarog,
And at the same time I felt
A terrible tremor.
Fue tanta la sacudida,
Que el mar en seco dejo
El istmo de Pasacao
Del modo que se ve hoy.
So much was the shaking,
That the dry sea I leave
The Isthmus of Pasacao
The way it looks today.
Separo del continente
Las isleta de Malbogon
Donde moran las sibilas
Llamadas Hilan, Lariong.
I separate from the continent
The islets of Malbogon
Where the Sibyls dwell
Call Hilan, Lariong.
El caudaloso Inarihan
Su curso al Este torcio,
Pues, antes del cataclismo,
Desagua por Ponon.
The mighty Inarihan
Its course to the East twist,
Well, before the cataclysm,
Desagua por Ponon.
En Bato se hundio un gran monte
Y en su sitio aparecio
El lago, que hoy alimenta
Con su pesca a ibalon.
In Bato a great mountain was sunk
And in his place he appeared
The lake, which today feeds
With his fishing to ibalon.
Del golfo de Calabagnan
Desparecio Dagalnon,
De donde eran los dumagat
Que habitaron en Cotmon.
From the Gulf of Calabagnan
Dagalnon disappeared,
Where the dumagat were from
Who lived in Cotmon.
Fue este reino poderoso
En los tiempos de Bantong,
Compañero inseparable
Del aguerrido Handion.
It was this powerful kingdom
In the times of Bantong,
Inseparable companion
The hardened Handion.
Le mando alli con mil hombres
Para matar a Rabot,
Medio hombre y medio fiera,
Hechiro embaucador.
I send him there with a thousand men
To kill Rabot,
Half man and half fierce,
Hechiro trickster.
167
Todos los que alli abordaron
Antes de esta expedicion
En piedras se convirtieron
Al encanto de Rabot.
All those who boarded there
Before this expedition
In stones they became
To the charm of Rabot.
Bantong supo que este mago
Era un grande dormilon,
Haciendolo asi de dia
Sin ninguna precaucion.
Bantong knew that this magician
He was a big sleeper,
Doing it this way
Without any precaution.
Alla llevo sus soldados
En un dia de aluvion
Y antes que el despertara
De un tajo lo dividio.
I carry his soldiers there
On a day of aluvion
And before he woke up
With one stroke he divided it.
Asi y todo daba gritos
Con tan estentorea voz,
Que lo oyeron de los mangles
De bognay y camagon.
So, everything was screaming
With such a stentorian voice,
That they heard it from the mangroves
From bognay and camagon.
Le llevaron a Libmanan
Do fue a verle el gran Handiong
Y ante su vista asustado
Por largo tiempo quedo.
They took him to Libmanan
Do went to see him the great Handiong
And before his eyes scared
For a long time I remain.
Pues jamas el hubo visto
Un vivente tan atroz,
De figura tan horrible
Ni de mas tremenda voz.
Well, he has never seen
Such a terrible living,
Such a horrible figure
Not even more tremendous voice.
Asi suspendio Cadugnung
Su primera narracion,
Dejando para otra dia
De continuarla occasion.
So he suspended Cadugnung
Your first narration,
Leaving for another day
To continue the occasion.
Finished our little task, we only have to add that all this, for the mercy of the
Lord, so pro-life and lover of Filipinos, has disappeared, and the Christian
religion with its splendid worship reigns in its most remote corners, due, after
Him. same, to the munificence of our kings and to the ardent cello of our
evangelical missionaries. May the Philippines know how to worthily respond to
such abundant graces and favors, it will always be my ardent dreams!
Almagro and February of 1895.
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Transcription started 12 June 2019 and translation using the internet facility
Google Translate started 13 August 2019 up by Dominador N. Marcaida Jr.,
Camaligan, Camarines Sur, Philippines.
169
170
LIBROS, FOLLETOS Y PAPELES VARIOS
Número 1. Copia de una carta venida de Sevilla a Miguel Salvador de Valencia, La qual narra el
venturoso descubrimiento que los Mexicanos han hecho, navegando con la armada que su Magestad
mando hazer en México. Etc. En Barcelona, per Pau Cortey, 1866.
2 hojas en 4.0 E9 el primer impreso que trata de la expedición de Legazpi, que llegó á Cebú en 1565.
Ejemplar que fué del librero holandés M. Nijhoff. Le tengo por único. Fué anunciado en 200 florines.
2. Acosta (Cristóbal). Tractado de las Drogas, y medicinas de las Indias Orientales, con sus plantas
debuxadas al biuo. Burgos, Victoria, 1578
En 4.° Págs.: 24 s. n. + 448 + 38 (tablas)-|- 1 s. n. (colofón), y la v. en b. La descripción de la manga, que
lleva su dibujo correspondiente, y la de otras frutas, son interesantísimas. No es obra esencialmente
filipina; pero si útil al que desee conocer la historia de ciertos árboles y plantas que se crian en el
Archipiélago magaliánico. De este notable libro se publicó traducción latina en 1 582, de la que se hizo
nueva edición en 1593; francesa en «1602 ó 16 19 », apunta Salvá, y, finalmente, inglesa en 1604.
3. González de Mendoza (Fr. Juan), agustino. Historia de las cosas mas notables, ritos, y costvmbres del
gran Reino de la China. Etc. En Valencia, á costa de la Compañía [por la viuda de Pedro de Huete], 1585.
En 8.° Págs.: 32 s. 0 .- 1-5 2 6 . A mi ejemplar le faltan las cinco últimas hojas. La primera edición hizose
en Roma, por Accolti, el mismo año de 1583 . Dicha edición príncipe lleva caracteres de la escritura
sínica: es, pues, la primera obra impresa en Europa que los contiene. Los capítulos dedicados al ataque
de Limahong a Manila, son del mayor interés. La tercera parte de la obra la cons. tituye un curiosísimo
Itinerario del P. Fr. Martin Ignacio de Loyola, que debe consultarse. Acerca de tan precioso volumen,
antes desconocido de los filipinólogos, y del que quizás no existan en Filipinas tres ó cuatro ejemplares,
publiqué un trabajilo dando cuenta de las treinta y ocho ediciones de que tengo noticia, hechas en
castellano, italiano, latín, francés, inglés, alemán y holandés.— V. los dos núms. siguientes.
4. González de Mendoza (Fr. Juan), agustino. Historia de las cosas mas notables... (ut supra). Madrid,
Madrigal, 1586.
En 8.° Hojas: 12 s. n. + 1 16 + 4 s. n + 14 4 -j- 8 s. n. Esta edición lleva grabados; la visó el autor, y el
Itinerario consta de 27 capítulos, ó sean cinco más de los que tienen la primera y otras ediciones.
Repútase la de Madrigal como la más completa y pulida. Mi ejemplar le avalora extraordinariamente
una notable encuadernación del célebre Boyer, hecha hacia 1670; fué del Conde de Loménie, cuyas
armas ostenta. En alguna obra de encuadernaciones tipos, figura este mismo libro fotografiado. 5.
González de Mendoza (Fr. Juan), agustino. Historia de las cosas mas notables... (ut supra). Amberes,
Bellero, 1596.
En 8. Págs.: 26 + 380. Es la única edición que suele hallarse con relativa facilidad, de las 38 que en
diversas lenguas se han hecho del famoso libro del P. González de Mendoza.
171
6. Ribadeneyra (Fr. Marcelo de), franciscano. Historia de las Islas del Archipiélago, y Reynos de la Gran
China, etc. Y de lo sucedido en ellos a los Religiosos Descalços, de la Orden del Seraphico Padre San
Francisco, de la Provincia de San Gregorio de Philipinas. Barcelona, Graells, 1601.
En 4.° Págs.: 12 s. n. + 725 + 3 5. n. Mi ejemplar fué de Salva - Otra obra de la que quizá no haya dos
ejemplares en Filipinas; algún escritor indigena, que goza cierta fama de leído entre los suyos, cree que
de ella no queda ya ni el recuerdo. La primera edición hizose en Roma, también en 4 .0, en 1599. La
segunda es la que yo tengo, y la tercera, hecha en Barcelona, por el mismo Graells, en 16 13 , es
precisamente la de 16 0 1, á cuyos ejempls. arrancó la port. y una de las hojas de los prels., que
reimprimió; sin duda para hacer creer al público que era una nueva edición. He podido á mis anchas
hacer un examen de ambas ediciones. El libro primero es el que propiamente interesa al filipinisla; lo
demás del volumen trata casi exclusivamente de los trabajos apostólicos realizados por los misioneros
franciscanos extra-Filipinas. Al final va una Adición del auditor de la Rota don Francisco Peña, que se
ocupa en el martirio que padecieron algunos franciscanos en el Japón en 1597, martirio que los jesuítas
discutieron entonces. E l P. Rivadenejra, disgustado por esto, present inmediatamente á Su Santidad un
Memorial bastante interesante, que se conserva inédito, y del cual conozco una copia de la época.
7. Chirino (Pedro), jesuíta. Relación dé las Islas Filipinas i de lo que en ellas an trabaiado Los Padres de la
Compañía de Iesvs. Roma, E. Paulino, 1604.
En 4. Págs.: 4 s. n. + 196 + 4 s. n. Mi ejemplar filé de Cabezas de Herrera. Primera obra impresa en
Europa conteniendo muestras de los caracteres propios de los filipinos. Es de excepcional importancia.
Reimprimióse (deplorablemente) en Manila, 1 890.—EI P. Chirino dejó al morir un extenso códice que
aprovechó su hermano cl P. Colin.—V. núm. 14.
8. Leonardo de Argensola (Bartolomé), presbítero. Conquista de las Islas Malucas al Bey Felipe III.
[Madrid, Alonso Martín, 1609.]
En fol.; port. grab., en la que no consta, a diferencia déla que llevan otros ejempls., el nombre del
impresor. Págs.: 10 s .n. + 407 (y la v. en b.). Aparte las bellezas del lenguaje, dignas de tan prestigioso
autor, esta obra merece ser conocida de cuantos deseen estudiar con alguna amplitud la Historia
general de Filipinas. Hase reimpreso con bastante esmero, con un prólogo del famoso P. Mir, en
Zaragoza, afio de 1891.
9. Morga (Antonio de). Sucesos de las Islas Filipinas. Dirigido A Don Cristoval Gómez de Sandoval y Rojas,
Duque de Cea. ... (E. de a.) En México. En casa de Geronymo Balli. Año 1609. | Por Cornelio Adriano
Cesar, 1609.
En 4.° menor.—Hojas: 6 s. n. + 172. Obra rarísima, de la cual Son muy contados los ejemplares que
existen. El mío, admirablemente encuadernado por Beoford, de Londres, donde ha sido comprado en 21
libras esterlinas, se halla en el más perfecto estado de conservación. Los pocos Morgas que se conocen
suelen llevar la port. grab.; mi ejemplar la tiene tipográfica, excepto el escudo que es grab. En 1890 la
reimprimió Rizal con escasa fidelidad en Paris. Prologó la nueva edición el Prof. austríaco Blumentritt. Ni
este ni Rizal nos dan noticias de la vida de Morga. El ms. de su obra fué fechado en 1607 y llevaba por
titulo: Descubrimiento, conquista, pacificación y población de las Islas Philipinas, y la dedicatoria iba
dirigida A la Magestad Catholica del Rey Don Phelipe III. nuestro Señor; pero al imprimir la obra cambió
titulo y dedicatoria. El Dr. Morga se casó en México cumplidos ya los setenta años. Sus Sucesos deben
considerarse en conjunto como trabajo hecho en dos épocas, pues à lo menos el capitulo octavo, que es
una Relación sobre generalidades de Filipi ñas, necesariamente debió de redactarlo antes del año de
172
1604, puesto que cita esta Relación ms. cl P. Chirino, en su libro impreso en Roma en dicho año de 1604.
Rizal aprovechó el civilismo de Morga para despacharse á su gusto al anotar los Sucesos.
10. Vocabulario de Japon declarado primero en Portugues por los Padres de la Compañía de Jesus de
aquel reyno, y agora en Castellano en el Colegio de Santo Tomas de Manila. En Manila, Por Tomas Pinpin
y Jacinto Magaurlua. 1630.
En 4.° Grueso tomo. Pap. de arroz. Sólo va numerado hasta lapág. 3 16 . Mi ejemplar es corto de
márgenes y tiene polillas. Quaritch anunció uno, hace años, á precio altísimo. La obra es de rareza
verdaderamente extraordinaria.
11. Aduarte (Fr. Diego), dominico. Historia de la Provincia del Sancto Rosario de la Orden de
Predicadores en Philipinas, Japon, y China. Añadida por el P. Fr. Domingo Gonzalez. Manila, en el Colegio
de Santo Thomas, por Luis Beltran, 1640.
En fol. Págs.: S s .n , + 437 (y la v. en b.) + 427 (y la v. en b.) + 34 s. n. Pap. de arroz También este libro es
rarísimo. Sólo he visto de él dos ejemplares: cl de la B. N., que adolece de algunos defectos, y el mío,
que, sobre no tener ninguno, conserva las márgenes primitivas. Lo adquirí como ganga en 12 libras
esterlinas. En los Colegios de los Dominicos de Ávila y Ocaña no existe ejemplar ninguno. Reimprimióse
en Zaragoza, en 1693 (V. número 22), juntamente con el segundo tomo de esta interesante crónica, que
escribió el P, Santa Cruz (V. núm. 23). De todos los libros antiguos de Filipinas, el de Aduarte es el único
que arroja alguna luz acerca de la introducción de la imprenta en aquel país, detalle que se le escapó al
Sr. Pardo de Tavera cuando redactó su opúsculo Noticias sobre la Imprenta. Por lo demás, dada ¡a
importancia que como religioso y político tuvo dicho misionero, no hay para qué decir que su trabajo es
de los indispensables al filipinólogo. Otras obras imprimió este doctísimo fraile; las conozco casi todas;
pero no he logrado poseerlas.
12. Nieremberg (Juan Eusebio), jesuíta. Vida del dichoso y venerable Padre Marcelo Francisco Mastrilli.
En Madrid, por Maria de Quiñones, 1640.
En 4. Hojas: 4 s. n. + 174 + 2 s. n. Con una preciosa lamina grab. en cobre, que representa el martirio del
ilustre jesuíta P. Mastrillo. Como éste acompañó á Corcuera à Mindanao, donde jugó gran papel durante
la memorable jornada del año de 1637, las páginas filipinas de este libro son muchas é interesantes.
En 1646 publicóse en París una traducción francesa, hecha por L . Conart, también jesuíta. Mi ejemplar,
magnifico, perteneció á la colección del señor Duque de Frias.
13. Aragón (Fr. Juan de), franciscano. Oratio panegírica super salutationem Angelilicam pro immaculata
beatissimae Virginis Marías Conceptione. Manila, en la Enprenta de la C. de J. por Simón Pinpin, 1643.
En 4.° Págs.: 5 s. n. + 44 (y la v. en b.). Papel de arroz. Opúsculo desconocido de Pinelo, N. Antonio,
Barcia, Ternaux, Brunct y otros bibliógrafos, incluso el propio Beristain, tan rebuscador de todo lo escrito
por mexicanos, y mexicano era el P. Aragón. La dedicatoria de esta Oración panegírica (que es una
defense calurosa de la Virginidad de la Madre de Jesús) va enderezada á D. Sebastián Hurtado de
Corcuera, y contiene datos los más curiosos relativos á la genealogía de este ilustre general. Mi
ejemplar, probablemente único, perteneció á un librero de Madrid, que lo puso á la venta en seiscientas
pesetas. Está lujosamente encuadernado en piel de Australia por Arias.
173
14. Colín (Francisco), jesuíta. Labor evangélica, ministerios apostólicos de los obreros de la Compañía de
Iesvs, fundacion, y pro gressos de su Provincia en las Islas Filipinas. Madrid, J. F. de Buendia, 1663.
En fol. Págs.: 22 s. n. + 820 + 24 s. n. He visto algunos ejemplares de esta obra; pero ninguno tiene lo que
el mío: un mapa de Filipinas y la costa de China, y á más del mapa una lám. hermosamente grab. en c.
que representa á S . Francisco Xavier sobre el mar. Añádase que la encuadernación del mió es una
verdadera joya, firmada por Zachnsdorf, de Londres, y se comprenderá la estimación en que tengo este
volumen. El P. Colín declara que aprovechó los papeles que dejó el P. Chirino (V. núm. 7). El códice
original de Chirino se halla hoy en poder del señor Obispo de Oviedo; éste publicó algunos trozos en
1891, que resultan casi á la letra iguales á los de ciertos pasajes de la obra de Colin. La obra Labor... fué
traducida al alemán y forma el t. XXVI del Neue Welbott del P. Slve. Clain. En 1890 comenzó á
reimprimirse en Manila, y fracasó la empresa.—Para la segunda parte de la Historia comenzada por
Colin, V. núm. 44.
15. Combés (Francisco), jesuíta. Historia de las Islas de Mindanao, Iolo y sus adyacentes. Madrid, por los
herederos de Pablo de Val, 1667.
En fo!. Págs.: 26 s. n. + 567 (y la v. en b.) + ; s . n. (y la v. en b.). Conozco bien el cjempl. de la B. N.; sé que
existe otro en la Acad. de la Hist. El mío, con las márgenes primitivas, y que conserva el exlibrts de la
«Biblioteca Sobolewskiana», pude adquirirlo hace poco de un librero de Amsterdam, que lo anunció en
120 florines. Con la rareza, que es mucha, de esta obra magistral, compite su importancia: es la más
antigua y circunstanciada Historia de las islas del Sur. El libro primero, de los ocho de que consta, es
curiosísimo para el etnógrafo.
16. Florencia (Francisco), jesuíta. Exemplar vida, y gloriosa mverte por Christo del fervoroso P. Luis de
Medina de la Compañía de Jesus. Sevilla, por J. F. de Blas, 1673.
En 4,0 Hojas: 7 s. n. + 54 + 1 s. n.; todas orls. Murió el P. Medina en Marianas. El P. Florencia declara que
escribió su folleto teniendo à la vista las noticias enviadas por el P. Sanvitores al Provincial de Manila. Mi
ejemplar perteneció al infortunado Emperador Maximiliano, de México; cuyo exlibris conserva.
Compróse para mi en París, en la famosa venta de Heredia.
17. Noticia de los progressos de nvestra Santa Fe, en las Islas Marianas... y de el fruto que han hecho en
ellas el Padre Diego Luis de Sanvitores y cinco compañeros déla Compañía de Iesus... Sacado de las
cartas que ha escrito el P. Diego Luis de Sanvitores. S. 1. n. a. [Madrid, 1670?]
En 4.0 Págs.: 2 } (y la v. en b.). Este opúsculo, que constituye la más antigua fuente histórica, de alguna
precisión, del archipiélago de los Ladrones, sólo lo he visto citado en el Cat. de Coello: es rarísimo; tanto,
que el mismo librero de Zaragoza que me lo vendió, pretendió comprármelo en más precio, para el
Museo Británico, de donde se lo pedían.
18. Fernández Navarrete (Fr. Domingo), dominico. Tratados historicos, politicos, ethicos, y religiosos de
la Monarquia de China, Madrid, J. G. Infanzón, 1676.
En fol. Págs.: 20 s. n. + 5 18 -f- 25 (y la v. en b.). Contiene págs. filipinas muy interesantes. Contra este
libro vió la luz poco después en Tarragona, otro bastante más pequeño, titulado R e fa ros historiales
(que conozco y he tenido), y supone Salvá que la publicación de tales Reparos debió de impedir ia
publicación de la segunda parte de la obra del P. Navarrete. Publicóse, en efecto, en 1679, y consta de
668 págs., según el Conde de la Vinaza. Yo poseo copia del Indice de dicha segunda parte, que me fué
174
remitida desde Manila por el P. Ocio. La tercera es la que quedó Inédita, y quizás pertenezcan á ella
ciertos papeles que he visto, pero no estudiado, pues por el momento no me interesaba el asunto,
relativo á los ritos sínicos, acerca de los cuales contendieron tanto los jesuítas con los miembros de otras
Corporaciones religiosas, la Dominicana principalmente, perdiendo el pldito en Roma los primeros.
19. Recopilación de las Leyes de los Reynos de las Indias. Madrid, Paredes, 1681.
Cuatro tomos en fol. Esta es en rigor la primera recopilación propiamente completa, pues la hecha por
Puga en México, 1 565, asi como alguna otra que después se hizo, no contenían todas las disposiciones,
que fueron incluidas en esta edición de 16 8 1, patrocinada por Carlos II. En la Biblioteca de Pinelo existe
un excelente articulo acerca de las diversas ediciones, y á propósito del espíritu y sabiduría de estas
Leyes, merece ser leído el Discurso que en el Ateneo de Madrid pronunció el catedrático y académico D.
Joaquín Maldonado Macanaz. Es digno de consignarse que he hallado en la ed. de 1681 alguna Ley que
no se ha incluido en ninguna de las modernas ediciones. Mi ejemplar perteneció á don José Cabezas de
Herrera.
20. Xaramillo (Antonio), jesuíta. Memorial al Rey nuestro Señor, por la Provincia de la Compañía de Jesvs
de las Islas Filipinas, en satisfacción de varios escritos, y violentos hechos con que á dicha Provincia ha
agraviado el R. Arzobispo de Manila D. Fr. Felipe Pardo. S. 1. n. a. (Madrid, 1689?)
En fol. Págs.: 2 s. n. + 150. Gran ejemplar, que íué del Duque de Frías. Es preciso conocer los escritos de
Bcrart, Pardo, Sandin y otros, para comprender el alcance del trabajo del P. Xaramillo. Las ruidosas
cuestiones del Sr. Pardo han producido infinidad de dimes y diretes, algunos impresos en Manila, de
extraordinaria rareza, que, por fortuna, ya que no los poseo, los he visto y registrado detenidamente.
21. Defensa de los nuevos Christianos, y missioneros de la China, Japón, y Indias. Traducida del francés
en español de la segunda impression... Madrid, A. Román, 1690.
En 4.0 Págs.: 28 s. n. -j- 266 -f- 4 s. n. Hizo la traducción D. Gabriel de Párraga. Va esta obra enderezada
principalmente á refutar la Práctica moral de los Jesuítas. A su vez, esta Defensa fué combatida por el P.
Fr. Pedro de Alcalá, dominico, en 1691; pero su obra no llegó à publicarse, según me ha informado el
erudito dominicano Fr. H. Ocio. 22. A duarte (Fr. Diego), dominico. Tomo primero de la Historia de la
provincia del Santo Rosario... (V. núm. u ) , Zaragoça, D. Gascón, 1693.
En fol. Págs.: 8 s. n. + 767 + 53. s. n.—V. el número siguiente, en el que se halla el Tomo segundo. 23. S
anta Cruz (Fr. Baltasar de), dominico. Tomo segvndo de la Historia de la Provincia del Santo Rosario... (V.
el número anterior). Zaragoza, D. Gascón, 1693.
En fol. Págs.: 8 s. n. + 5 31 y la v. en b.). Los pocos libreros que han tenido la suerte de toparse con estos
dos Tomos de Zaragoza (por los cuales pedia Leclerc 300 francos), prescinden de consignar que el
primero de ellos se imprimió en Manila, en 1640 (v. núm. 1 1) , y omiten asimismo que la tercera parte
la escribió el P. Salazar, y fué impresa en 1742 (V. núm. 41), y, finalmente, que la cuarta, escrita por cl P.
Odiantes, vió la luz en 1783. Es decir, lo corriente es creer que la antigua crónica de los padres
dominicos consta tan sólo de los dos volúmenes impresos en Zaragoza. Los míos, que conservan sus
márgenes primitivas y se hallan bastante bien encuadernados por Durand, fueron del Sr. Cabezas de
Herrera. Superfluo me parece añadir que la obra completa es rarísima (no conozco más ejemplar
completo que el existente en Ocaña, pero el tomo de Aduarte es el de Zaragoza, no el de Manila), y
desde luego de verdadera necesidad para los historiadores, puesto que en crónicas de esta Indole,
175
enlazados con los hechos de tos religiosos van los principales acaecidos en la Colonia á toda clase de
gentes.
24. Relation des Isles Philipines, Faite par un Religieux qui y a demeuré 18. ans. [París, 1696.3
En fol. prolong. 13 págs., á las que siguen 3 más que con tienen la carta del P. Mastrillo, fecha en Taytay,
que es bien conocida. Estas 16 págs., acompañadas de un interesante mapa, están extraídas de la obra
de Thévenot, ed. del dicho año de 1696. Thévenot no hizo otra cosa que traducir el manuscrito español
existente en la Biblioteca de D. Carlos del Pezzo (manuscrito de 1640 indudablemente, y, sin duda
alguna, trabajo de un jesuíta): asi, pecan de ignorancia, ó no tienen apego á la precision científica, los
que hablando de antiguos alfabetos filipinos nombran á Thévenot; porque los caracteres antiguos
tagalos van precisamente en esta Retalian, y en ella consta que la hizo un religioso español. La he
traducido al castellano, y me propongo publicarla en breve.
25. Camacho y Ávila (Diego), Arzobispo de Manila, ...Manifiesta á los M. RR. PP. Provinciales... los
motivos que le assisten, por donde puede, y deue, no solo examinar á todos, sino también pasar á
corregir... S. 1. n. a. (Al final:) Manila, Nbre. 8 de 1697. [Manila, 1697.]
En fol. Hojas: 8 9. n. Pap. de arroz. Seguramente fué impreso este rarísimo documento en 1697, y me
atrevo á afirmar que por Gaspar de los Reye9. La tirada, dada la Indole del contexto, debió de ser de
muy pocos ejemplares; el mío perteneció al librero Montes. Esta Manifestación dió motivo á una
Defensa Canónica que formularon las Corporaciones religiosas, y de la cual existen varias copias mss.
Conozco alguna. El Sr. Camacho fué el primer prelado que intentó girar la visita diocesana, infiuldo por
las teorías del V. Palafox.
26. San Agustín (Fr. Gaspar de), agustino. Conquistas de las Islas Philipinas: la temporal, por las armas
del Señor Don Phelipe Segundo el Prudente; y la espiritual, por los religiosos del Orden de San Augustín.
Etc. Madrid, M. Ruiz de Murga, 1698.
En fol. Págs.-. 32 s. n. + 54 | + 7 s. n. (y la v. en b.). Mi ejemplar es magnifico, pues no sólo conserva las
márgenes primitivas, sino que la lámina se halla sin el menor deterioro. Dejó el P. San Agustín los
materiales para la segunda parte, que coordinó y dispuso para la imprenta el P. Casimiro Díaz; pero no
se publicó hasta el año 1890, si bien desde algunos antes habla venido saliendo á luz en los números de
La Rev. Agustiniana. Era el P. San Agustín hombre de mucha cultura, sagaz observador y escritor muy
estimable; de aqui que su obra esté considerada como una de las fuentes más copiosas, y dignas
además de la consulta por la gran exactitud de los detalles. Pero lo que más ha vulgarizado el nombre
del P. San Agustín, es la Carta en que describe al indio, publicada por primera vez (aunque no completa),
en la Historia Sacro-profana del P. J . J . Delgado, Manila, 1892. Y, á la verdad, no sé con qué
fundamento; sin duda porque se han hecho rarísimos los demás trabajos de este célèbre agustino, que
son muchos, poéticos principalmente. De su Arte Tagalo hablamos más adelante.—Y. núm. fió.
27. Breve noticia del nuevo descubrimiento de las Islas Pais, o Palaos, entre las Philipinas y Marianas. S.
1. n. a. [Madrid?, hacia 1705.]
En 4.° 37 hojas. Sólo Coello lo menciona. Es de verdadera rareza y sumamente curioso, y, por de
contado, de gran valor histórico para justificar el derecho de España en las Carolinas. Mi ejemplar,
hermoso, se halla encuadernado en cuero de Levante, firmado por V. Arias.
28. Zamora (Fr. Francisco), agustino. Memorial, que al Governador de Manila dió.... en que expresa el
grande fruto, y feliz aumento que las Misiones de dicha Orden (Agustiniana) han tenido en las Naciones
176
Ytalón, y Abaca, hasta el año de 1707. S. 1. n. a. [Madrid?, hacia 1709.]
En fol. 4 págs. Tan raro es este impreso, que el diligente P. Moral, bibliógrafo de la Orden, no lo había
visto nunca.
29. Sánchez (Mateo), jesuíta. Vocabulario de la lengua Bisaya. Manila, Col. dé la Comp. de Jesús, por
Gaspar Aquino de Belen. 1711.
En fol. Hojas: 5 s. n. + 551 + 1 s. n. 4 1 . Este y el Vocab. Tagalo del P. San Buenaventura (impreso en Pila ,
1613), son los únicos que no se han reimpreso, de todos los Vocabularios antiguos filipinos, si no
recuerdo mal. No me explico cómo el inteligente librero inglés Mr. Quaritch, á quien lo compré, lo
anunció en 4 libras y media, tratándose de una obra de tanta rareza, á más de que, sobre no tener el
ejemplar ningún defecto, todavía conserva las márgenes primitivas. El Diccionario del P. Méntrida ha
sido el que ha estado, hasta hace pocos años, más en boga entre los bisaistas; pero en la actualidad se
¡leva la palma el del P. Encarnación, impreso por primera vez en 18 5 1.—V. números 17 3 , 177 (bis) y
204.
30. Bergaño (Fr. Diego), agustino. Arte de la lengua Pampanga, [ManilaJ, Imp. de la C. de J., por S . López,
T729.
En 4.° Págs.: 1 1 hs. s. n. + 346 págs. + 6 hs. s. n. Papel de China. Primera edición de esta estimadísima
gramática. Escasea mucho, y por lo tanto es cara (Hiersemann, 180 marcos); pero aun escasea más la
segunda cd., que salió á luz en 1736. (V. número 33). Mi ejemplar, magnifico, conserva las márgenes
primitivas y está lujosamente encuadernado por Durand.
31. Bergaño (Fr. Diego), agustino. Bocabvlario de Pampango en Romance, y Diccionario de Romance en
Pampango. Manila, Imp. del Convento de Ntra. Sra. de los Angeles, 1732.
En fol. Págs.: 16 s. n. 399 (y la v. en b.) + h. en b. + 88. Conozco cuatro ejemplares; pero ninguno como el
mió, tínico que he visto en papel de hilo de mucho cuerpo; los demás son de papel de arroz. Ha debido
pertenecer á algún rico bibliófilo inglés, á juzgar por la soberana encuadernación que lo avalora. Lo
adquirí en Londres á buen precio. Un librero madrileño anunció udo vulgar en 500 pesetas. El
Diccionario del P. Bergaño, único que se ha publicado de lengua Pampanga, fuá reimpreso en Manila en
1860.—V. núm. 264.
32. Santa Cruz de Marcenado (Marqués de). Comercio suelto, y en Compañías, general, y particular, en
México, Perú, Philipinas... Madrid, Marín, 1732.
Tomito en dozavo. Obra vulgar y de casi ningún provecho.
33. Bergaño (Fr. Diego), agustino. Arte de la lengua Pampanga. Nvevavente añadido...Sampaloc, en el
conv. de Ntra. Sra. de Loreto, 1736.
En 4.° Págs.: 32 s. n. + 219 + 3 s- n. Ya hemos dicho que esta segunda y última ed. del Arte de Bergafio es
más rara que la primera (V. núm. 30). Poseo un ejempl. que fué anunciado en 300 pesetas. Tiene
notable y valiosa encuadernación, firmada por V. Arias. Conozco además el ejemplar que poseen los
agustinos de Valladolid y el que conserva en su biblioteca D. Antonio Cánovas del Castillo, que le fué
regalado por D. Arcadio de Roda.
177
34. Álvarez de Abreu (Antonio). Extracto historial del expediente que pende en el Consejo...de las Indias,
á instancia de la Ciudad de Manila, y demás de las Islas Philipinas, sobre la forma en que se ha de hacer,
y continuar el Comercio y contratación de los texidos de China en Nueva España... Madrid, Imp. de
Aritzia, 173b.
En fol. Hojas: 14 s. n. + 324. Aunque sólo se tiraron 100 ejemplares, no es difícil de hallar esta
importantísima obra, que ojalá hubiera conocido D. J . F. del Pan (verdad es que de otras mucho más
modernas y aun vulgares no tuvo ni noticia de su existencia), as! como la conoció, y bien, D. Manuel de
Azcárraga, según se desprende de la lectura de la obrita que, con el titulo La Libertad del Comercio,
publicó en 1872.
35. Torrubia (Fr. José de), franciscano. Disertación Historico-Politica, en que se trata de la extensión de
el Mahometanismo en las Islas Philipinas: grandes estragos que han hecho los Mindanaos, Joloes,
Camucones, y Confederados de esta Secta en nuestros pueblos Christianos,... Madrid, A. Balbás, 1736.
En 4.° Págs.: 32 s. n. + So. Tiráronse pocos ejemplares; por lo que hubo que hacer segunda cd. en 1753.
Está escrita en forma de diálogo, y cuantos, de entonces acá, han querido estudiar á fondo lo que son
los moros filipinos, no han prescindido de consultar esta curiosa Disertación, una de las varias muestras
del gran talento del que la escribió.
36. León Pinedo (Antonio de). Epitome de la Biblioteca Oriental, y Occidental, Nautica, y Geográfica.
Madrid, F. M. Abad, 1737-38.
Tres vols. en gran fol.; el primero de 1737, los dos restantes de 1738. Poseo el ejemplar en gran papel
que fué de Salvá, adquirido en Londres en 10 libras esterlinas. La primera ed. Hizose en 1629; la
segunda, que es la que yo tengo, está considerablemente aumentada por el sabio González Barcia.
Parece incredible que siendo tan rico arsenal de noticias bibliográficas, la desconozcan los fiüpinólogos
contemporáneos, á excepción de don Vicente Barrantes.
37. Ñuño de Villavicencio (José). La razón En las Medidas, yenel mismo Hecho la Prueba. (Alfinal:)
Sampaloc, Conv. de Ntra. Sra. de Loreto, 1737.
En fol. 1 h. de portada, lirada aparte, + 6 s. n. + 198 páginas 1 con la v. en b. Ingeridos van tres estados
plegados, los tres grabados. La portada, que firma Francisco Suárez, «Indio Tagalo», es de lo mejor que
ha producido el buril filipino. Trata este rarísimo libro de un pleito sostenido por los Comercios de
Manila y México, sobre la validez legal de las medidas empleadas para la venta de géneros. Mi ejemplar
está impreso en papel de hilo; procede de Londres, donde ha sido encuadernado en vitela imitando las
antiguas encuadernaciones de lujo.
38. San Antonio (Fr. Juan Francisco de), franciscano. Chronicas de la apostólica Provincia de San Gregorio
de Religiosos Descalzos de N. S. P. San Francisco en las Islas Philipinas, China, Japón, &c. Sampaloc,
Conv.de Ntra. Sra. de Loreto, por Fr. Juan del Sotillo. 1738-1744.
Tres tomos en folio. I. Págs.: 64 s. n. 4- 7S2 + 42 s. n. II (impreso en 1741). Págs.: 30 s. n. 4- 579 {y la v. en
b.) 4- 64 s. n. III. Págs.: 38 s. n. 4- 839 4- 1 1 3 s. n. El tomo tercero lleva una preciosa lám.,
esmeradamente grabada por Laureano Atlas, en 1744. Los ejemplares en buen estado y, sobre todo, con
la limina, se reputan raros. El libro primero de la primera parle (que comprende la mitad del primer
178
volumen), es una muy notable Descripción general de Filipinas. Et autor de dicha .Descripción anotó con
tanta puntualidad las derrotas, que los marinos hicieron uso frecuente, durante no pocos años, de ese
primer volumen, á lo que obedece principalmente que de ¿1 sea tanta la penuria. Debo mi ejemplar á la
bizarría de un amigo queridísimo. Lcclerc pidió por el suyo 450 francos.
39. Oyanguren (Fr. Melchor), franciscano. Tagalysmo elucidado, y reducido (en lo possible) á la Latinidad
de Nebrija Con su Syntaxis, Tropos,' Prosodia, Passiones, &c. y con la alusión, que que en su uso, y
composición tiene con el Dialecto Chinico Mandarín, con las Lenguas Hebrea, y Griega. México, F. X.
Sánchez, i742En 4.® Págs.: 8 s. n. 4* 228. Poseo el ejemplar que fué del célèbre bibliófilo J . F . Ramírez. Obra muy rara
y bastante cara (pagué seis libras y pico), pero realmente la única en que el Tagalo se compara con
lenguas clásicas’ europeas de un modo metódico y uniforme. La lengua Mandarína va en toda la obra
aparejada á la Tagala. Y es que este libro fué escrito para que llevasen alguna
preparación los misioneros españoles que iban á Oriente, todos
ios cuales pasaban por México, como es bien sabido. El Tagalys»10 no se ha reimpreso nunca.
40. Maldonado de Puga (Fr. Juan), hospitalario. Religiosa hospitalidad Por los Hijos del Piadoso Coripheo
Patriarcha, y Padre de Pobres S. Ivan de Dios. En sv Provincia de S. Raphael de las Islas Philipinas.
Compendio svbstancial de su Fundación Progressos, y estado presente... (Alfinal:) Granada, J. de la
Puerta, 1742.
En 4.°; port. grab., tirada aparte. Págs.: 2 s . n. + 4 s. n. + 261 + ; s. n. Ingeridos entre las págs. van tres
grandes grabados, muy curiosos, vistas de la iglesia y convento de los hospitalarios en Manila. Estos
fueron protegidos por Corcuera; la Corporación dejó ya de existir, y de ella no queda otro recuerdo que
este libro, probablemente el único que tiene que agradecerle la Bibliografía general de Filipinas.
41. Salazar (Fr. Vicente de), dominico. Historia de la Provincia de el Santíssimo Rosario de Philipinas,
China, y Tvnking, de el Sagrado Orden de Predicadores. Tercera parte. Manila, Imp. del Col. de Sto.
Tomas, 1742.
En fol. Págs.:. 36 s. n. + 746 •+- 36 s. n. Esta tercera farte abraza desde el año 1669 hasta el de 1700; es
la mejor escrita. Ya queda indicado (V. núms. 1 1 , 2 2 7 2 3 ) que el primer tomo fué escrito por Aduane
y ampliado por González: el segundo por Santa Cruz y el cuarto (que no he podido adquirir, pero que
conozco) por Collantes. Poseo un soberano ejemplar, en fino papel de arroz, con las márgenes
primitivas. Fué del librero Dahón.
42. Totanes (Fr. Sebastián de), franciscano. Arte de la lengva Tagala, y Manual Tagalog, para la
Administración De los Santos Sacramentos. Sampaloc, Cov. de Ntra. Sra. de
Loreto, 1745.
En 4.° Págs.: 28 s. n. + 218 + 3 s. n. (y la v. en b.). Esta es la edición principe de la mejor gramática que
han escrito los franciscanos filipinos. De ella se han hecho cuatro ediciones, de todas las cuales poseo
soberbios ejemplares con sus márgenes primitivas. La segunda ed. es de 1796 (V. núm. 79), la tercera de
1850 (V. núm. 202) y la cuarta y última de 1865. Por un ejemp. de la primera pidió Leclerc 250 francos.
Mi ejemplar, el más perfecto que he visto, pues se conserva tan fresco como si lo hubieran impreso
ayer, á pesar de hallarse en papel de arroz, perteneció á la biblioteca del Sr. Duque de Frías.
179
43. Ordenanzas del Consejo Real de las Indias, nuevamente recopiladas...Madrid,Marín, 1747.
En fol. Págs.: 208 + 12 s. n. Es obra bien conocida, y fácil de hallar á poco precio.
44. Murillo Velarde (Pedro), jesuíta. Historia de la Provincia de Philipinas de la Compañia de Jesvs.
Segunda parte. Manila, Imp. de la C. de J., por N. de Cruz Bagay, 1749.
En fol. Hojas: i ) s. n. + 4 19 + 6 s. n. Papel de arroz. Mi ejemplar contiene el esmeradísimo grab. de Atlas,
y además el mapa, grab. en 1744, que es tan raro, que difícilmente se encuentra, y menos en buen
estado. Mi ejemplar es perfecto; realzado con una encuadernación gemela de la que tiene el Colín {V.
número 14), pues ambos, que constituyen una sola obra, fueron de un mismo dueño y los compré
juntos á un librero de Inglaterra. No sé yo cuál de las dos partes escasea más; lo que si aseguro es que
ambas, en buen estado, cuestan de 60 pesos en adelante, cuando se hallan. El volumen del P. Murillo,
primorosamente escrito, pues era todo un estilista, abraza desde 16 16 hasta 1716, y juntamente con los
hechos acaecidos á los miembros de la Compañía, van narrados los principales acontecimientos de la
Colonia. Su mapa, del que ya había Lecho una tirada aislada y en mayor tamaño en 1734 de orden de S .
M., es en rigor el primero que se ha publicado circunstanciado de las Islas Filipinas. Conozco el ejemplar
que de dicha primera edición posee D. José Sancho Rayón. Es curioso el folleto que acerca de ellos ha
dado á luz en 1894 don T. H. Pardo de Tavera.
45. Murillo Velarde (Pedro), jesuíta. Geographia historica, de las Islas Philipinas... Madrid, G. Ramírez,
1752.
En 4.° Es el tomo octavo de la Geografia general, bien conocida, que publicó este docto religioso. La
parte de Filipinas ocupa las págs. ¡-76 de dicho tomo octavo; las demás tratan del África. Es útil esta obra
(tan escasamente conocida de los filipinólogos), entre otras razones, porque descifra, siguiendo á
Herrera, algunos nombres antiguos de dichas Islas. Pero el espíritu de parcialidad predominante en lo
que se reSere á la historia de la Conquista, no dice mucho en favor del ilustre misionero. Omite
absolutamente el nombre del P. Urdaneta, y comete otras injusticias de no menor bullo.
46. Cartas edificantes y curiosas escritas de las Misiones extranjeras por algunos misioneros de la
Compañia de Jesús. Traducidas por el P. Diego Davin. Madrid, Viuda de M. Fernandez, 1753-57.
Diez y seis tomos en 4.®. Los I, III, V, VII, VIII, X, XI, XIII, XV y XVI. es decir, casi todos, contienen curiosos
trabajos relativos à Filipinas, Marianas, Carolinas, etc. Las firmas: Clain, Le Gobicn, Cantova y otros, son
la mejor recomendación de esta recopilación, que no huelga en la biblioteca de ningún hombre de
estudio. L a primera ed., francesa, consta de 15 vols. en 8.° y fué impresa en París en 1707-1726. Tuve un
buen ejemplar.
47. Estatutos, y ordenaciones de la santa Provincia de San Gregorio de Religiosos Descalzos de la regular,
y mas estrecha Observancia de N. P. S. Francisco de Philipinas. Samfaloc, Cov. de Ntra. Sra. de Loreto,
1753.
En 4.° Págs.: 27 s. n. (y la v. en b.) 4- 240 + 66 s, n. Pap. de arroz. Consta en la port. Que es reimpresión.
Le tengo en grandísima estima, no sólo por la materia en que se ocupa, sino por considerarle de gran
rareza: sabido es que de esta clase de obras se hacen ediciones cortas, y los ejemplares se distribuyen
180
únicamente entre ciertos sujetos de la Corporación. Mi ejemplar tiene algunas polillas que por fortuna
no impiden la lectura.
48. Noceda (Juan de), y otros. Vocabulario de la lengua Tagala, trabajado por varios sugetos Doctos, y
graves, y ultimamente añadido, corregido, y coordinado por el P. y el P. Pedro de San Lucar de la
Compañía de Jesvs. Manila, Imp. de la C. de J., por N. de la Cruz Bagay, 1754.
En fol. Págs.: 29 s. n. (y la v. en b.) + 619 (y la v. en b.) + 34 + 190. Papel de arroz. Mi ejemplar no tiene el
más leve defecto y conserva las márgenes primitivas. Procede de Londres. Se ba reimpreso en
Valladolid, 1852 (V. núm. 136), y con nuevas adiciones y bajo la dirección de los Agustinos, en Manila,
1860 (V. núm. 268). La ed. de Valladolid escasea mucho, porque casi toda ella se perdió al naufragar el
buque que la conducta á Filipinas. En cuanto á la primera, es rara, y considero muy difícil hallar
ejemplares en el estado irreprochable en que se halla el mió. Este Diccionario, actualmente, ha
desbancado al del padre Santos, y nada digamos de otros de menos fuste, modernos, que son extractos
mal perjeflados de la grande obra filológica que motiva la presente papeleta.
49. Carrillo (Fr. Manuel), agustino. Breve relación de las Misiones de las quatro naciones llamadas
Igorrotes, Tinguianes, Apayaos, y Adanes, nuevamente fundadas en las Islas Philipinas, en los Montes de
las Provincias de llocos y Pangasinan, por los Religiosos Calzados de N. P. S. Agustin... Madrid, Imp. del
Consejo de Indias, 1756.
En 4.° 2 hs. s. n. + 28 págs. Opúsculo raro é interesante. Leclerc, 40 francos.
50. San F rancisco de Asís (Fr. Pedro de), recoleto. Historia general de los Religiosos Descalzos.... Tomo
IV. Zaragoza, F. Moreno, 1756.
En fol. Esta interesante Crónica de los recoletos comprende los hechos de todos los que á la sazón
misionaban en el mundo. La parte dedicada ¿ Filipinas es escasa, y donde más curiosidades ofrece es en
el cuarto y último de sus tomos, que es el que yo tengo, bien deteriorado por cierto. Abraza los años
1661-1690, y en lo que se refiere al Archipiélago magallánico hay páginas de interés. El tomo 1 lo
escribió Fr. Andrés de San Nicolás; cl II, fray Luis de jesús; el III, Fr. Diego de Sania Teresa, refundido y
ampliado por el autor del IV, Fr. Pedro de San Francisco de Asís. Conozco el ejemplar completo existente
en el Col. de Agustinos de Valladolid.
51. Mozo (Fr. Antonio), agustino. Noticia historico natural de los gloriosos triunphos y felices
adelantamientos conseguidos en el presente siglo por los Religiosos del Orden de N. P. S. Agustín en las
Missiones que tienen á su cargo en las Islas Philipinas... Madrid, Andrés Ortega, 1765.
En 4. Págs. 16 s. n. + 247 (y la v. en b.). Mi ejemplar, magnifico, conserva las márgenes primitivas. Es
obra la del P. Mozo que contiene multitud de noticias de gran curiosidad para el etnógrafo. Escasea cada
día más, y á esto se debe que haya llegado á valer hasta 80 pesetas el ejemplar.
52. Jaén y Castillo (Alonso). Compendio historico-poetico, sobre los ilustres hechos del Señor Don Simón
de Anda y Salazar... Cádiz, M. Espinosa de los Monteros, 1765.
En 4.° Págs.: 12 s. n. + 23 (y la v. en b.). En octavas reales, bastante malas, ilustradas con notas históricas,
relátanse los hechos del famoso Anda con ocasión de la invasión de los ingleses en Filipinas. Mejor poeta
merecía Anda; pero no lo habría hallado más entusiasta. Nunca vi citado ni anunciado á la venta este
181
folleto.
53. Colección general de las providencias hasta aquí tomadas por el Gobierno sobre el estrañamiento y
ocupación de temporalidades de la Compañía, que existían en los Dominios de S. M. de España, Indias, ó
Islas Filipinas... Madrid, Imp. de la Gazeta, 1767-1784.
En 4.0 Consta de cinco partes, reunidas en un solo vol. La 2.a y j . a impresas en 1769; la 4.® en 1774 y la
5.a diez años más tarde.
54. Sancho de Santa Justa y Rufina (Basilio), Arzobispo de Manila. Memorial al Rey nuestro Señor D.
Carlos III. (Que Dios guarde) hecho con el motivo de los disturbios, qve han intentado mover algunos
Regulares de Philipinas, mal afectos à la jurisdicción Episcopal... Manila, Imp. de Sto. Thomas, 1768.
En fol. Hojas: 1 s. n .+ 12. Al final lleva la firma autógrafa del Sr. Sancho. Desde el tiempo de Camacho,
ningñn otro prelado habla pretendido girar la visita diocesana. Pero el Sr. Sancho se empeñó en ello, y,
como buen aragonés, acabó por salirse con la suya, no sin que antes le dieran algo que hacer los
párrocos regulares, fundados en los privilegios que tenían, los cuales al fin desaparecieron en este
particular. El disgusto del Sr. Sancho con los frailes duró el tiempo que tardaron en desengañar á S .
lima, los curas indios, de quienes tanto se prometía, y los que luego puso por los suelos en dos
Pastorales memorables. Este Memorial es raro; yo poseo el ejemplar que íué de D. R. Heredia,
comprado á Muller, librero de Amsterdam, en 12 florines.
55. El Rey. Muy Reverendos en Christo Padres Arzobispos de las Indias, é Islas Philipinas.... (R. Cédula
dada en San Ildefonso á 21 de Agosto de 1769.) [Madrid, 1769.]
En fol. 7 bs. s. n. Trata de los Concilios que en adelante se celebrasen en las Indias y las Islas Filipinas. Al
final lleva la firma autógrafa del Marqués de los Llanos. Aunque no consta, debe esta impresión
considerarse como madrileña.
56. Ortega (Casimiro de). Resumen historico del primer viaje hecho al rededor del mundo, emprendido
por Hernando de Magallanes, y llevado felizmente á termino por el famoso capitán español Juan
Sebastian del Cano. Madrid, Imp. déla Gazeta, 1769.
En 4.° Págs.: 12 s. n. + 5 5 y la V. en b, Como el sabio don Martin Fernández de Navarretc ha tratado con
gran copia de datos el mismo asunto (V. núm. 158), el folletito de Ortega resulta de muy escasa ó
ninguna utilidad.
57. Sánchez (José). Examen imparcial de la zarzuela intitulada: Las Labradoras de Murcia, é
incidentalmente de todas las obras del mismo autor; con algunas reflexiones conducentes al
restablecimiento del Theatro, por Don Joseph Sánchez, Natural de Filipinas. Madrid, P. Aznar, 1769.
En 4.° Págs.: 4 5 . n. + 47 (y la v. en b ). Atraído por la linea «Natural de Filipinas» compré á buen precio
este folletito, cuyo texto lo constituye una carta farragosa dirigida á un amigo, en la que e! Autor
pretende desarrollar lo que el titulo enuncia. El examen resulta severo. Las dos hojas s. n. constituyen el
prólogo, que va antes de la portada. Este detalle, y el que el Autor se llame Indio, inducen á sospechar si
lo serla en efecto; pero por el lenguaje y ciertos pormenores, más bien parece que el José Sánchez de la
epístola fue un castila de buen humor. Dice en el prólogo que nació en Manila, cultivó la poesía en
Kantón y prosiguió su estudio en Acapulco y Pamacola; desea que se le conozca por el «primer Escritor,
182
que han dado hasta ahora à luz las Philipinas»; y concluye encomendándose á la clemencia de sus
Españoles.
58. Relación de los méritos y servicios del Licenciado Don Francisco Leandro de Viana. [Madrid, 1775?]
En fol. 8 hs. s. n. AI final va firmada de puño y letra de don Juan José Arguinarena. Viana era Fiscal de la
Audiencia de Manila cuando la invasión inglesa de 1762.
59. Reglamento y Aranceles para el Comercio libre de España a Indias. Madrid, Marín, [1778?]
En fol. Págs.: 4 s. n. + 262. No consta la fecha, pero debió de ser impreso á raiz de haberse decretado,
que fué el 12 de Octubre de 177S. Poseo dos ejemplares, uno de ellos en gran papel marquilla y con la
firma auténtica del Rey; el otro es el vulgar. 60. Castillo y Negrete (Manuel del). Remedio politico y civil
para Corregir los defectos de una República, que insinuado por el Rei Nro. Señor... manifiesta, y
promueve para la Capital de las Islas Philipinas Don... Sampaloc, 1779*
En fol.: Págs.: 2 s. n. + 68 + 4 s. n. + 7 1 + 13 s. n. La parte principal trata de la necesidad de crear en
Manila un Hospicio para mendigos, mujeres de mala vida y niños expósitos y huérfanos. Imprimióse este
libro en un papel de arroz tan malo, y con una tinta tan corrosiva, que no es de extrañar sean rarísimos
los ejemplares.
61. Basco y Vargas (José), Capitán general de Filipinas. Bando dando instrucciones sobre la compraventa de carabaos. (Al final:) Manila, 9 Octubre, 1782. [Manila, 1782.]
En fol. Págs.: 1 1 (y la v. en b.). Papel de arroz. Aunque carece de pie de imprenta y de fecha, la de la
impresión debió de ser la que lleva el decreto; la imprenta, me arriesgo á afirmar que fue la del
Seminario, según se colige de la inicial del texto, y otros detalles. El bando consta de 35 artículos, que
demuestran el cello de Basco en obsequio de la agricultura filipina, probado repetidamente. Mi ejemplar
perteneció ó D. V. Barrantes.
62. Basco y V argas (José). Instrucciones encaminadas al fomento de la agricultura. (Al final:) Arayat, 20
de Marzo, 1784. [Manila, 1784.]
En fol. 4 hs. s. n. Pap. de arroz. Indudablemente impreso en la del Seminario Conciliar, en el mismo afio
de 1784. Tanto este documento como el anterior son curiosísimos y raros. Mi ejemplar fué de D. V.
Barrantes.
63. Malo de Duque (Eduardo). Historia politica de los Establecimientos ultramarinos de las Naciones
europeas. Madrid, Sancha, 1784-1790.
Cinco tomos en 4.° Tomo V. Págs.: XIII + t s. n. + 384 4- 2 s. n. + 138; 3 mapas y un gran cuadro con
noticias estadísticas. Tengo todos los tomos; pero menciono el quinto principalmente, porque es el
único que trata de Filipinas. Recuerdo haber leído en un trabajo del sapientísimo Menóndez y Pelayo
que la obra de M. de Luque es traducción de otra inglesa, publicada en Londres; pero nuestro
compatriota (que se llamaba El Duque de Almodóvar) añadió de su cosecha noticias interesantes, casi
todas las relativas á Filipinas, que merecen ser consultadas á menudo, en particular las referentes à la
invasión de los ingleses, año de 1762. Esta obra abunda por todas partes... menos en Filipinas, donde es
cuasi desconocida.
183
64. Real cédula de erección de la Compañía de Filipinas de 10 de Marzo de 1785. Madrid, Ibarra, [1785.]
En fol. Págs. : 2 .8 . n . 4 - 5 7 ( y la v. en b.). Precede á la portada una hoja en cartulina con las armas de
España. Juntamente con este folleto, triste recuerdo de una empresa hundida por la indiferencia, la
envidia y la holgazanería propias de Filipinas, conserve la acción núm. 28.426. Es muy hermoso el
grabado, hecho por Fabregat, y bastante bella la composición, firmada por Acuña.
65. Trüxillo (Fr. Manuel María), franciscano. Exhortación Pastoral, avisos importantes, y Reglamentos
utiles, Que para la major observancia de la disciplina Regular, é ilustración de la Literatura en todas las
Provincias y Colegios Apostólicos de América y Filipinas expone, y publica... Madrid, Viuda de Ibarra,
1786.
En 4.° Págs.: 6 s. n. + 240. Con un estado grab. al final. No he podido ver ningún ejempl, en gran pap., de
los que habla Leclerc. Chadenat pedía 25 francos por uno corriente de esta obra estimable.
66. San Agustín (Fr. Gaspar de). Compendio de la Arte de la Lengua Tagala. Segunda impression.
Sampaloc, Imp. de Ntra. Sra. de Loreto, 1787.
En 12.0 7 hs. s. n. +• 192 págs. + 4 hs. s. n., de tabla. Entre la tabla y el final del texto, una hoja plegada,
Tabla de las combinaciones de las particulas. Demás del mío, no conozco otro ejemplar de este raro y
precioso libro que el existente en la B. N.; pero al de la B. N. le falta la hoja plegada. Adquirí el que poseo
del librero Quaritch, en dos libras y pico. La primera edición, de 1707, no he logrado todavía verla: en los
colegios de los misioneros no existe (verdad es que tampoco tienen la de 1787): en cuanto á la tercera y
última imprimióse en Manila en 1879, y gracias ó ella han podido vulgarizarse un tanto las teorías dei P.
San Agustín acerca de la Poesía Tagala, materia que debió de dominar este inspirado, fecundo é
ingeniosísimo Autor (V. núm. 26), asi como los antiguos caracteres de los indios, que en la segunda
edición figuran en las págs. 168-169.
67. Concepción (Fr. Juan de la), recoleto. Historia general de Philipinas. Conqvistas espirituales y
temporales de estos españoles dominios, establecimientos Progresos, y Decadencias. Manila, Sampaloc,
1788-1792.
Catorce tomos en 4.0 que describo minuciosamente en el Apéndice B del Estadismo, núm. 1 16 de aquel
Catálogo. Los cinco primeros vols., en Manila, en la imp. del Seminario; los restantes en Samfáloc, en la
de Nuestra Señora de Loreto. Es la obra histórica por excelencia; la más copiosa fuente de noticias;
abunda en prolijidades é impertinencias, es cierto; pero ninguna como ella en valor histórico. Fué
publicada después de muerto el Autor, y se conoce que sus hermanos de hábito, aunque nada consta en
el prólogo, retocaron algún pasaje. Asi lo infiero del examen por mi hecho en una copia del Ms. original
del P. Concepción, que ha debido constar de tres grueslsimos tomos (la copia), de letra muy nutrida.
También me parece sensible que en el prólogo no se diga nada de la vida del Autor, y en cambio todo
vaya en alabanza de la persona á quien fué dedicada la Historia por la Corporación Rccoletana. Hubo un
tiempo en que, aquí en Europa, teníanse por rarísimos los ejemplares completos. Hoy es fácil hallarlos
por 20, á lo sumo 25 duros.
68. Antonio (Nicolás), presbítero. Bibliotheca Hispana Nova. Matrili, Ibarra, 1788.
184
Dos tomos en folio. Tengo los cuatro que componen la obra completa, pero cito únicamente los dos de
la Nova, porque son los únicos que sirven para la investigación del fiiipinista. Me admiro de que. á
excepción de Barrantes, los que han publicado trabajitos bibliográficos prescinden de la obra de N.
Antonio, como de la de Pinelo (V. núm. 36), la de Beristaín, la de Ternaux, (V. núm. 172), y otras tan
estimables y dignas de ser consultadas frecuentemente.
69. Real Cédula de S. M. y señores del Consejo, en que se declara y manda quéde solo á cargo de las
Justicias remitir los reos rematados, aunque sean los destinados para Filipinas, hasta la respectiva
cabeza de Partido, etc. Madrid, Marin, 1788. En fol. 4 hojas.
70. Relación del ultimo viaje al Estrecho de Magallanes de la fragata de S. M. Santa Maria de la Cabeza
en los años de 1785 y 1786. Extracto de todos los anteriores desde su descubrimiento impresos y MSS.
Madrid, Viuda de Ibarra, 1788.
Un grueso (orno en 4.0 Escribiólo el sabio marino y académico D. José de Vargas y Ponce. Es del mayor
interés para la consulta el concienzudo estudio del viaje que por primera vez hicieron los españoles al
mando de Magallanes, en 15 19 -2 1, que dió por resultado el descubrimiento de las Filipinas.
71. Barrios (Fr. Manuel), dominico. Descripción de la proclamación y jvra de Nuestros Soberanos y
Señores Don Carlos IV, y Doña Lvisa de Borbon en la Ciudad de Manila y de las fiestas de Publico regocijo
que con este aplaucible motivo sé Celebraron. Manila, Imp. del Seminario, por A. de la Rosa y Balagtas,
1791 .
En 4.0 Hojas: i s. n. 4- 34. Infamemente impreso, como todo lo editado por el Ayuntamiento de Manila;
este opúsculo es curioso é interesante para el estudio de las costumbres. Las poesías que contiene son,
en general, muy malas.
72. El Rey. (Real cédula sobre inversion del importe de las vacantes mayores y menores, etc.) Imp. s. 1.
n. a. [Madrid, Febrero de 1791.] En fol. 4 hojas. Con la firma de S . M. al final.
73. El Rey. (Real cédula disponiendo lo que se ha de observar en las concesiones de vino, cera y aceite á
los religiosos.) Imp. s. 1. n. a. [Madrid, Febrero de 1794.]
En fol. 2 hs.
74. Foronda (Valentín de). Miscelánea, ó Colección de varios discursos. Segunda ed. Madrid, M.
González, 1793.
Tomo en 4.0 La «Disertación sobre la nueva Compañía de las Indias Orientales», ocupa las págs. 42-61.
Es curiosa. Lo demás del tomo no interesa al filipinista.
75. Pragmatica-sancion en fuerza de ley, por la qual se prohibe la introducción en el Reyno de las
Muselinas, y de otros géneros de Algodón de Asia por diverso medio ó conducto que el de la Compañía
de Filipinas...Madrid, Viuda é hijo de Marín, 1793.
En fol. 4 hojas.
76. Aguilar (Rafael María de), Gobernador general. Ordenanzas de buen gobierno. (Al final:) Manila,
Marzo de 1794. [Sampáloc?, 1794)
185
En fol. Hojas: 6. Pap. de arroz. Son en junto 36 articulos, que no hallo reproducidos cd el tomito que con
el rótulo: Documentos para ¡a Historia de la Administración de Filipinas, publicó el señor del Pan en
1891.
77. Santos (Fr. Domingo délos), franciscano. Vocabulario de la lengua Tagala. Reimpreso en el Conv. de
Ntra. Sra. de Loreto, Sampaloc, por Balthasar Mariano, 1794)
En fol. Págs.: 8 s. n. + 841 (y la v. en b.) + 77 (y la v. en b.J. Pap. de arroz. En la nota 6nal se advierte que
desde el núm. 33 en adelante, lo imprimió Pedro Arguelles, donado franciscano. La primera edición, que
no he logrado ver, es rarísima: existe un ejemplar en Londres; se imprimió en Tayabas, en 1703. La
tercera y última edición hizose en Manila, en 1835 {V. núm. 148). Mi ejemplar, de 1794, es magnifico;
perteneció à un aristócrata inglés, cuyas armas ostenta sobre las tapas, que son de becerrillo antiguo.
Este Vocabulario está en desuso, pues el N oceoa, como ya dijimos más arriba (V. núm. 48), ha
reemplazado hoy ventajosamente á los demás Tagalos.
78. San Agustín (Fr. Andrés de), franciscano. Arte de la lengua Bicol, para la enseñanza de este idioma en
la Provincia de Camarines. Segunda ves reimpresso en el Conv. de Ntra. Sra. de Loreto, Sampaloc, por P.
Agüelles, 1795En 12.° Págs.: 5 s. n. (y la v. en b.) + 167 {y la v. en b.). Pap. de arroz. Bello ejemplar, anunciado en 125
pesetas. La primera ed. imprimióse en 1647; no he logrado verla jamás, ni descripción de ella tampoco.
La segunda, que conozco, es de 1739. La cuarta y última publicóse en 1879, ampliada por el P. Crespo.
La tengo. La región del Bicol ocupa la parte S. de Luzón; comprende las provincias de Camarines y Albay
y algunas islas que les están adscritas. Este idioma se aproxima bastante al Bisaya, lengua la más
extendida de Filipinas. El Tagalo es más pulido, más abundante en vocablos y más rico de fiases de
cortesía.
79. Totanes (Fr. Sebastián de), franciscano. Arte de la lengua Tagala. Sampaloc, Imp. de Ntra. Sra. de
Loreto, por P. Agüelles, 1796.
En 4.0 Págs.: 16 s. n. 4 - 14 8 + 8 s. n. + 247 + 3 s. n. Papel de arroz. Mi ejemplar, procedente de la
colección de Hudson, conserva las márgenes primitivas. Para la primera ed. de esta excelente obra, V.
núm. 42.
80. Martínez Bonet (Vicente). Hechos, trabajos y martirio, ó admirable vida, y preciosa muerte del
venerable siervo de Dios Fr. Jacinto Castañeda y Pujazons. Valencia, Imp. del Diario, 1796.
Un tomo en 4.0, con una lám. E l mártir á quien está consagrado este libro pertenecía á la Provincia de
los Dominicos de Filipinas. Fué decapitado en Tunking.
81. Torrubia (Fr. José), franciscano. Ceremonial Romano reformado Según el Misal nuevo: arreglado à
las declaraciones de la S. C. de R. à los Decretos, y Bulas Apostólicas según las Rubricas de Nuestra
Seraphica Religión. Reimpreso en la Imp. de Ntra. Sra. de Loreto, Sampaloc, por Juan Eugenio, 1797.
Un grueso tomo en 4.0, con diversas numeraciones,según los tratados, que son varios. Ignoro cuándo se
hizo ia primera ed., asi como no se si se habrá reimpreso nuevamente. Tiene este libro de que doy
noticia el encanto de que representa la restauración de la Imp. de Sampáloc, que venia en lamentable
186
decadencia desde veinte años antes. En 1797 adquirió fundición nueva, y mantuvo algún tiempo,
aunque poco, la dignidad del arte tipográfico. Decayó de nuevo, y tan pronto como pasó á manos de
seglares, el consabido arte degeneró en un grado inconcebible, al punto de que causa vergüenza
considerar cómo estando ya tan entrado este siglo, se imprimía muchísimo peor que sesenta y aun
ochenta años antes. El P. Torrubia, autor del Ceremonial, es el mismo á quien se cita en el núm. 35.
Escribió otras muchas obras, entre las que descuella una de carácter geológico principalmente, titulada
Aparato para la Historia Natural Española (Madrid, 1734), que siento no poseer, por más que sus
páginas filipinas sean poquísimas.
82. Pigafetta (Antonio). Primo viaggio in torno al globo terraequeo... Ora pubblicato por la prima volta,
tratto da un Codice MS. della Biblioteca Ambrosiana di Milano e corredato di note da Cario Amoretti.
Milano, G. Galeazzi, 1800.
En fol. men. Págs.: LII + 237 (y la v. en b.). Con cartas y croquis. No me serla muy difícil redactar una
extensa nota infor matoria acerca de esta obra, escrita por un aventurero que hizo el viaje con
Magallanes y del Cano ( 1519 -152 2 ); razones especiales me lo vedan hoy. Al tiempo que Pigaíelta
escribía sus impresiones de viaje, nuestro compatriota Albo, piloto, llevaba un diario de la navegación
que se halla en el tomo IV de la Col. de Viajes publicada por D. M. Fernández de Navarrete.—V. núm.
158.
83. Hervís y Panduro (Lorenzo), exjesuíta. Catálogo de las Lenguas de las Naciones conocidas. Madrid,
1800-1805.
Seis tomos en 4.0 Sólo poseo el 2.0, impreso en 1801, porque es el único que me interesa; trata de las
lenguas de Filipinas, la Malaya, la China, la Japonesa, etc. Esta obra monumental, que ha hecho del
apellido Hervís el del mayor sabio lingüista que ha habido en el mundo, se publicó primeramente en
italiano; más tarde, el Autor la vertió á su idioma con algunas adiciones.
84. Amador (Fr. Juan), dominico. Novena consagrada á la Soberana Virgen Maria en su milagrosa imagen
de la Soteraña de Nieva. (Alfinal:) Reimpresa en Sampaloc, en la Imp. de Ntra. Sra. de Loreto, por Fr. P.
Agüelles de la Concepción, 1801.
En 12 .0 35 hs. s. n. Pap. de arroz. Ejempl. que fuá anunciado en 80 pesetas. Ignoro de qué fecha sea la
primera ed. Debió de publicarse siendo Arzobispo el Sr. Sancho de Santa Justa y Rufina, que concedió
indulgencias á todo el que hiciese esta Novena.
85. Real Ordenanza para el establecimiento é instrucción de Intendentes de Exercito y Provincia en el
Reino de la Nueva España. Sampaloc, por Fr. P. Agvelles de la Concepción, 1801.
En fol. Págs.: 4 s. n. + L 4- 306 -{- 2 s. n. + 219 (y la v. en b.). Pap. de hilo. Tirada de 250 ejempls.
86. Martínez de Zúñiga (Fr. Joaquín), agustino. Historia de las Islas Philipinas. Sampaloc, por Fr. P.
Agüelles de la Concepción, 1803.
En 1. Págs.: 1 s. n. (y la v. en b.) + IV fols. (á 3a v. del IV comienza el texto) + 687. Mi ejempl. fué del
Duque de Durcal. Libro excelente por el espíritu critico del autor. En Londres publicóse en 18 14 una
traduc, inglesa, en dos vols., hecha por J. Maver.
187
87. Nueva Real Cédula de la Compañía de Filipinas de 12 de Julio de 1803. Madrid, Viuda de Ibarra,
[1803.]
En fol. Págs.: 4 s. n. +- 44 + 4 s. n. Pap. marquilla. La de fundación de la Compañia, va registrada con el
núm. 64.
88. Ordenanza general formada de orden de su Magestad... para el gobierno é instrucción de
Intendentes. Subdelegados y demás empleados de Indias. Madrid, Viuda de Ibarra, 1803.
En fol. Págs.: 2 s. n. + XXXVI + 194 + 99 s. n. (y la v. en b.}.
89. Alcober Higueras (Juan José), presbítero. Vida del V. Padre Fr. Juan de Alcovér, y epitome de las de
sus quatro compañeros del Orden de Predicadores, Mártires todos en Focheu, Metrópoli de la Provincia
de Fokien en el Imperio de la China. Madrid, Aznar, 1804.
En 4.0 Págs.: 6 s, n. + 217 (y la v. en b.). Con una lám. El eminente escritor dominicano Fernández Arias,
cuya obra El Beato Sans y Compañeros mártires, publicada en 189?, es bien conocida, dice {pág. 40 de la
misma), aludiendo al libro de Alcober, que no lo había podido registrar. De estas palabras se deduce que
en las bibliotecas de Manila no existe ningún ejemplar. Trátase de mártires de la Provincia de Dominicos
de Filipinas.
90. Aviso al Publico. (Al final:) Manila, 11 Septiembre, 1809. S. 1. n. a. de imp. (Sampaloc?, 1809.)
En fol. 5 hs. s. n. Con el mismo título había salido otro Aviso al Público el 2 de Junio del mismo afio.
Ambos los firmó el Gobernador general interino Fernández de Folgueras, y ambos iban encaminados á
tranquilizar al público, por entonces intranquilo con ocasión de las hazañas de Napoleón en Europa.
Estos Avisos son los precursores del Periodismo Filipino.
91. Memorias sobre las observaciones astronómicas hechas por los navegantes españoles en distintos
lugares del globo. Tomo II. Madrid, 1809.
En 4.0 Mi ejempl. carece de port. Este tomo segundo es el único que interesa al filipinista. Son muy
dignas de estudio casi todas sus páginas, que hay que agradecer ¿ la laboriosidad é inteligencia
de D. José Espinosa y Tello, célebre marino de la Real Armada.
92. Arbiol (Fr. Antonio), franciscano. Espiritual novenario y afecctvosa deprecación a la Reyna de los
Angeles Maria Santísima, en su santa capilla... de el Pilar de Zaragoza. Reimpresa en la Imp. de Sto.
Thomas [Manila], por C. F. de la Cruz, 1810.
En 12. Pàgs.: i s. n. (y la v. en b.) + 4? {y la v. en b.). Papel de arroz. Ejempl. anunciado en 30 pesetas.
Ignoro si la reimpresión alude á la edición que debió de hacerse en la Península, ó á otra hecha en
Manila. Be todos modos, este es un impreso bastante raro.
93. Exposición de la Compañía de Filipinas relativa á su establecimiento, y á su importancia políticomercantil: á los medios que ha empleado para llenar los fines de su instituto; y á ia justicia y necesidad
de su conservación para utilidad general del Estado, dirigida por su Junta de gobierno á las Cortes
generales y extraordinarias de la Nación. Cádiz, M. X. Carreño, 1813.
188
En 4.0 Págs.: 4 s. n. + 126 + 1 s, n, (y la v. en b.).
94. Gardoqui (José), Gobernador general. Instrucción que se forma por el Superior Gobierno para los
aforadores del partido de Gapan. (Manila, 13 Dbre., 1S13.) S. 1. n. a. de imp. [Sampáloc, 1813.]
En fol. 2 hs. Consta de 12 artículos.
95. Gardoqui (J.). Instrucción que forma el Superior Gobierno de las Islas para el empadronamiento de
cosecheros de Tabaco en el partido de Gapan; método que han de observer para conservar la semilla,
ejecutar los almacigos, realizar y conservar las plantaciones hasta hallarse el Tabaco en sazón, para
benéficiarlo y hacer su entrega en almacenes. Manila 3 Dbre. 1813.) S. 1. n. a. de imp. [Sampáloc, 1813.]
En fol. 3 hs. Consta de 21 artículos. Esta pieza y la anterior tengo que agradecérselas á D. j . Montero y
Vidal.
96: Las Cortes generales y extraordinarias a la Nación Española. S. 1. ni año de imp. [Sampáloc, 1813?]
En fol. 5 hs. s. n. en pap. de arroz. El Manifiesto, fechado en Cádiz el 28 de Agosto de 18 12 , ordenóse
por la Regencia que se trasladase Integro á Filipinas. En Manila se reprodujo impreso, y lleva al final
estas únicas palabras: nEs copia de su original,__Gardoqui.» (Rubricado da su mano.) La tirada debió de
ser corta, quizá limitada á ¡as autoridades de ia capital y las provincias, dada la indole político-peligrosa
del documento. Mi ejcmpl. Fué del Sr. Barrantes.
97. Santa María (Fr. Fernando de), dominico. Manual de medicinas caseras para consuelo de los pobres
Indios, en las Provincias, y Pueblos donde no ay Medicos, ni Botica. (A. la v. de la fiort.:) Manila, Imp. de
Sto. Tomas, por C. F. de la Cruz, 1815.
En 12. Págs.: 12 s. n. -1- 543 (y la v. en b.). Pap. de arroz. Magnifico ejemplar, que fué de Suárez,
encuadernado belllsimamente por V. Arias. Poseo además las reimpresiones de 1861 y 1883, ambas de
Manila. Causan risa muchas de las recetas que se hallan en este curioso Libro; pero el hecho de que se
haya impreso hasta tres veces, arguye la eficacia de muchas de ellas. La primera cd. (t8t 5), es muy rara.
Antes que Santa María escribió Claín, jesuíta, otro tratado de Remedios fáciles, impreso en 1712,
sumamente curioso, del que conozco un ejemplar magnifico.
98. Kalendario para el año bissexto del Señor de MDCCCXV1. S. 1. n.a . [Cavile?, 1815.]
Una gran hoja de pap. de arroz, que tengo por rarísima. La descubrí reforzando el estado plegado que
contiene el Aragón de Cavite; esto me induce á sospechar si también esta hoja se imprimiria en el
mismo punto.
99. Aragón (Ildefonso de). Población de las Islas Filipinas: Con algunas noticias curiosas de sus
producciones: extractadas de. Las Historias del Pais, y otras nuevamente adquiridas. (Alfinal:) Impreso
en S. Telmo de la Plaza, y Puerto de Cavile, por Lorenzo del Rosario, [1817.]
En fol. 6 bs. s. n. un gran estado plegado. Pap. de arroz. La fecha del trabajo: Manila, 2 1 Enero, 1817.
Destinado Aragón (que era un muy ilustre miembro det Cuerpo de Ingenieros del Ejército) á Cavila, allí
imprimió el primero de sus ton curiosos cuanto raros trabajos, sobre todo éste, del que no conozco más
189
ejemplar que el mío, que adquirí de D. Vicente Barrantes.—El examen de este impreso y de los de la
Imp. de Memije hechos por A. Gonzaga en Manila, me induce á afirmar de plano que la imprenta
que fué de L. Rosario en Çavite la adquirió dicho Memije.
100. M é n t r i d a (Fr. Alonso de), agustino. Arte de la lengua Bisaya Hiliguayna de la isla de Panay.
Manila, A. Gonzaga, 1818.
Tomo en 4.0 Mi ejcmpl. está bastante averiado. En la B. Nacional existe uno muy bueno. La primera cd.,
que nunca he logrado ver, debió de imprimirse en 1637. La segunda ed. (y de suponer es que también la
primera) lleva al final muestras de los caracteres del alfabeto indigena. Para su Diccionario, V. el número
173.
101. El Superior Govierno de Filipinas dispone a beneficio de la humanidad, que se impima el siguiente
articulo. S. 1. n. a. [Manila, M. Memije, 1818?]
Una hoja en fol. El articulo se publicó en la Gacela de Madrid del 17 de Mayo de 18 17 , y se reduce à dar
la receta de un jarabe para expectorar. Como no habla entonces ningún periódico en Manila, el
Gobierno dispuso la impresión de esta hoja volante. Pap. de arroz.
102. Aragón (Ildefonso de). Estado de la Población de las Yslas Filipinas correspondientes al año de
MDCCCXVII Lo da al publico el Ylustre Ayuntamiento ... de Manila. En X9 de Abril de i8rg. [Manila, Imp.
de M. Memije, por A. Gonzaga?, 1819.]
En gran fol., apaisado. 2 s. n. + 26. Pap. de arroz.
103. Aragón (I. de). Manila Capital de las Yslas Filipinas Ymportacion y Exportación correspondiente al
año de 1817. [Manila], Imp. de M. Memije, por A. Gonzaga, [1819.]
En gran fol., apaisado. 6 hs. s. n.
104. Aragón (I. de). Estado que manifiestan la importación y exportación de esta Ciudad (á la cabeza:
Manila), en todo el presente año (MDCCCXV1JI). Manila, Imp. De M. Memije, por A. Gonzaga, [1819.]
En gran fol., apaisado. 6 hs.
105. Aragón (I. de); Descripción geográfica y topográfica de la Ysla de Luzon o Nueva Castilla. Manila,
Imp. de M. Memije, por A. Gonzaga, 1819.
En 4.° Págs.: 2 s. n. H- 14. A mi ejempl. fe falta el plano de Manila.
106. Aragón (I. de). Yslas Filipinas Relación y plano topográfico de la Provincia de Bulacan ... con el
estado de su población en fin del año 1818. Manila, Imp. de M. Memije. por A. Gonzaga, 1819.
En 4.° Págs.: 2 s. n. + 21 (y la v. en b.).
107. Fernández de Folgueras (Mariano). Manila 12 de Junio de 1819. (Decreto dictando
disposiciones fiara la extinción de la langosta.)
190
S. 1. n. a. de imp. [Manila, im. de M. Memije, por A. Gonzaga?, 1819.]
En fol. Pap. de arroz. 5 hs. s. n. Las 2 primeras son el decreto; las 3 restantes constituyen la instrucción
sobre el «Modo de destruir la langosta».
108. A ragón (Ildefonso de). Estados de la población de Filipinas correspondiente a el año de 1818.
[Manila], Imp. de Al. M., por A. Gonzaga, 1820.
1 h. de port., en 4.0 + 12 hs. en gran fol., apaisado. Todas las obras de Aragón, excepto la primera (V.
núm. 99), de Cavite, fueron impresas ¿ expensas del Ayuntamiento de Manila. Es imposible que quien
no las conozca se imagine una más espantosa ignominia tipográfica. El papel, de arroz, de lopeorcito; la
tinta, inlame; los tipos, inservibles: asi correspondió el Ayuntamiento al padre de la estadística civil de
Filipinas, al eximio ingeniero militar. Trabajó éste varios mapas, uno de ellos en gran tamaño, del
Archipiélago filipino, hecho á mano, del cual me deshice há poco tiempo. También escribió un Plan de
CoJtyuisí.i para la complete adquisición de Mindanao, clt. por Uuzeta en su Diccionario (t. II, pág. 332).
Seria curioso hallar cuanto debió de dejar inédito tan activo é inteligente Autor.
109. Comyn (Tomás de). Estado de las Islas Filipinas en 1810. Madrid, Imp. de Repullés, 1820.
En 4.° Págs.: 8 s. n. + ¡90 + 10 hs. s. n. (estados plegados) + 11 (y la v. en b.). Obra muy importante, que,
por ser rarísima en Filipinas, reprodujo con algunas notas D. J . F. del Pan en : 877. Al año siguiente, á ios
ejemplares que le quedaban, les añadió un pliego de prelims. y algunos de interesantes Notas, que han
hecho de la tercera edición del C omyn un libro del mayor interés para el filipinólogo. Tengo las tres
ediciones.—Del C omyn existen traducciones inglesa y holandesa
110. Día diez y seis de cada mes, dedicado al culto y obsequio de Señor San Roque...Reimpreso en
Manila, en la Imp. Filipina por A. Gonzaga, 1820.
En 12.° 10 hs. s. n. En la 2.a un grab. de San Roque, hecho en Manila. Pap. de arroz. Esta obrita íué
escrita y publicada en México. La cd. de que doy cuenta, muy rara, es la primera filipina, Púsola en
Tagalo el P. Diez, según puede verse en el número que sigue:
111. Diez (Fr. Esteban), agustino. Manga Panana-langining cauiliuili sa mahai na Poong S. Roque, tanging
Pintacasi nang tauo sa sarisaring Salot, at saquit na nacahahaua. Maynila, A. Gonzaga, 1820.
En 12.° Págs.: 4 s. n. + 20. Pap. de arroz. La obrila anterior, puesta en Tagalo por el P. Diez. Muy rara.
Cada uno de estos dos íollciitos fu¿ anunciado en 2 ; pesetas.
112. Estado general de la Provincia de San Nicolás de Tolentino. de PP. Agustinos Descalzos de Filipinas...
Impreso en Sampaloc, 1820.
En 4.° Págs. 118, con un estado apaisado. Da noticia de todos los conventos de recoletos, nombres de
los religiosos que los tenían a su cargo, etc.
113 . Mapa general de las almas que administrant los Padres Agustinos calzados sacado en el año de
1820. Madrid, Imp. que fuá de García, 1820.
191
En 4.° Págs.: 46. Entre las 2-3 va ingerido un plieguecillo que contiene «Representación al Consejo de
Regencia hecha por Don Mariano Fernandez de Folgueras... pidiendo se provea aquellas islas de
individuos para las Misiones».—De estos Mapas de los Agustinos no he podido reunir la colección
completa. El más antiguo que conozco, impreso, vió la luz en México (1818); los hay que son de gran
interés geográfico, y que contienen planos de las provincias.
114. Munarriz (José). Suplemento al Correo Universal de literatura y politica, ó Refutación cíe sus
números i.° y 2.0 en lo relativo a la Compañía de Filipinas. Madrid, Ibarra, 1820.
En 4. mcn. 32 págs. Munárriz defiende á la Compañía.
115. E xposición dirigida a las Cortes por la Junta de gobierno de la Compañía de Filipinas...Madrid, Imp.
de Repullés, 1821.
En 4.° Págs.: 2 s. n. + 18 + 51 hs. con numeraciones varias, según los documentos. Va encaminado eslc
folíelo á exigir indemnización por haber sido anulado el pacto que sirvió de base al establecimiínto de la
Compañía cinco años antes de lo convenido. Las Cortes hablan resuelto, con fecha 19 de Octubre de
1820, abolir los privilegios de que gozaba la Compañía.
116. Fernández (Ginés). Colera morbo Observaciones generales sobre el conocimiento, y tratamiento de
las Enfermedades. Ympreso en Sampaloc por Fr. Francisco Alcántara, 1821.
En 4.° Págs.: 8 s. n. + .|8. Librejo sumamenle curioso y raro. Su lectura destinóse á las gentes del campo y
de pueblos donde no hubiera módico ni botica. El autor íué cirujano y boticario de uno de los batallones
de Manila. Gran ejemplar, que fu ó anunciado en 50 pesetas.—Como obra puramente científica sobre el
mismo asunto, V. núm. 135.
117 . Esposicion dirigida al Excmo. Señor Secretario del despacho de Hacienda por la Junta de gobierno
de la Compañía de Filipinas. Madrid, Imp. de Repullés, 1822.
En 4.° mcn. Págs.: 15 (y la v. en b.).
118. Diez (Fr. Hilarión), agustino. Felicitación al M. Y. Sr. Gefe Político Superior de estas Islas,
pronunciada por el Prelado de Agustinos Calzados en el Palacio Nacional, por haver exterminado dicho
Señor á los facciosos que intentaban la sublevación de esta colonia, y anegarla en sangre, y devatacion.
S. 1. ni año de impresión. [Manila, Imp. Filipina? 1823.]
Un pliego en fol., coa la últ. pág. en b. El discurso fué pronunciado el 5 de Enero de 1823.
119. Explicación de los tiempos, oraciones, Partículas, y otros rudimentos, que necesitan saber los
Estudiantes. Segun el metodo con que se enseña en la Universidad, y Colegio de Sto. Thomas de Manila.
Reimpresa en dicho Colegio [Manila]: Por Victoriano Rivera, 1825.
En 12.° Págs.: 8o + t s. n. {y (a v. en b.). Pap. de arroz. Rarísimo.
Mi ejempl., único que he visto, está encuadernado muy bellamente por Durand. Fué del librero Montes.
Dudo que lo tengan en Santo Domingo de Manila, con ser obra indudablemente escrita por un padre
dominico, profesor de Santo Tomás.
192
120. Arcinas (Salvador Santiago de). Discurso gratulatorio que en la solemne entrada del real retrato de
N. C. M. el Señor D. Fernando 7.0 en la ciudad de Manila, pronunció en la Santa Iglesia Cathedral... el
memorable dia 18 de Diciembre de 1825. Imp. de Sampaloc, 1826.
En 4.° Págs.: 23 (y la v. en b.). Notable ejemplar con sus primitivas márgenes. El discurso no es gran cosa.
121. Chacón y Conde (Antonio). Días grandes en Filipinas. Breve exposición dé las fiestas y público
regocijo que, con motivo de la entrada pública del Real Retrato, que S. M. el Señor Don Fernando
Séptimo... tubo la dignación de regalar y remitir á las Islas Filipíñas... celebró la Ciudad de Manila...
[Manila], Imp. Filipina, 1826.
En 4.° Págs.: 22. Pap. de arroz. Muy raro. Y mal escrito.
122. Díez Collantes (Domingo). El 18 de Diciembre de 1825 En Manila. Imp. de Sampaloc, 1826.
En 4.° 40 págs. s. n. Desastre poético que describe las fiestas celebradas en Manila con motivo de la
entrada del retrato de Fernando VII. El autor dice que años antes habla cantado con otros motivos.
123. Papeles interesantes a los regulares, que en las Islas Filipinas administran la cura de almas. Madrid,
Imp. de L. Nuñez de Vargas, 1826.
En 4.0 Págs.: 2 s. n. + 32 + 4 s. n. (plieguecillo ingerido, del que sólo se tiraron treinta ejemplares) + 14 +
h. en b. + 4 s- n- 4- 8 + 1 (Indice; y la v. en b.). El plieguecillo de tirada de treinta ejemplares, es igual que
el que se halla ingerido en el Mapa de 1820 (V. núm. 113 ) . Aunque este cuaderno consta de cuatro
piezas diversas, lleva un Indice impreso en el que se contienen todas las materias de la recopilación. De
ella se hizo una pulida nueva edición en Valladolid, año de 1S38 [V. núm. 164). Estos Papeles interesan
de un modo especial á los padres agustinos. Mi ejemplo fué anunciado en 70 pesetas.
124. Ricafort (Mariano), Gobernador general. Reglamento para establecer la comisión de Policia,
ordenada, con acuerdo de la Real Audiencia de las Islas Filipinas, ... Imp. de Sampaloc, 1826.
En fol. 5 hs. s. n. Pap. de arroz. Gran ejemplar, que fué anunciado en 23 pesetas.
125. Oviedo (Juan Antonio), jesuíta. Declaración, del Jubileo del Año Santo. [Manila], Imp. Filipina, 1827.
En 12.° Págs.: 16. Pap. de arroz. Imprimióse por primera vez en México, en 1749; reimprimióse luego
(ignoro en qué año) en Manila, ampliado por otro jesuíta (de suerte que debió de hacerse antes de
1768), y de nuevo se reimprimió en 1827.
126. Pérez (Juan Victoriano), presbítero. Método fácil y breve para rezar el Jubileo general del Año
Santo. [Manila], Imp. Filipina, 1827.
En I2.° Págs.: 20. Pap. de arroz. Imprimióse por primera vez en Cádiz; ignoro en qué año. Esta debe de
ser ia primera (y probablemente única) reimpresión filipina.
127. Real Cédula en que se establecen las reglas para el gobierno del Consulado de Manila, espedida por
S. M. en Madrid a 26 de Agosto de 1828. Madrid, Amanta, 1828.
193
En 4.° Págs.: 47 (y la v. en b.). Ei Consulado habla sido fundado en 1772, por R. cédula de 6 de Diciembre
de 1769. Su objeto principal era promover el bien del comercio de la colonia en común. Cesó por R.
cédula de 26 de Julio de 1832, reemplazándole el Tribunal de Comercio. Tampoco éste existe hoy. Lo
que existe es Camara de Comercio.
128. (Membrete:) Hacienda de Indias, (Texto:) Excmo. Señor = Deseando el Rey N. S. sacar á esas
preciosas islas del estado de inercia...(R. orden de 6 de Abril de 1628 sobre introducción de máquinas
agrarias en el Archipiélago.) (En 21 Oct. del mismo año, decreta Ricafort su publicación.) S. 1. n. a. de
imp. [Sampáloc?, 1828.]
2 hs. en fol. Pap. de arroz. Lleva las rúbricas auténticas del Gobernador general y su secretario.
129. Ricafort (Mariano). Reglamento para los empleados de Hacienda del puerto de Zamboanga, Manila,
14 Marzo, 1829. S. 1. n. a. de impresión. [Sampáloc?, 1829.]
En fol. Hs. 3 s. n. Pap. de arroz. Al anunciar el librero esta pieza, le puso equivocadamente año de 1820.
130. Ricafort (M.). Decreto sobre las funciones que debe llenar el Intendente de Manila, interinamente,
y hasta la decisión de S. M. 31 Marzo, 1829. S. 1. n. a. de imp. [Sampáloc?, 1829.]
En fol. Hs. 3 s. n. Pap. de arroz. Anunciado en 23 pesetas.
131. Instrucciones formadas para el gobierno del Real Ramo de Pólvora, que debe correr unido al del
Tabaco, en estas Islas Filipinas. Reimp. en la imp. de Sampaloc, por C. J. Enriquez, 1829.
En fol. lis. 6. No sé cuándo se imprimieron por primera vez.
132. Ricafort (M.). Reglas que deben observarse sobre el uso del papel sellado, dictadas el 6 de Nbre. de
1830. S. 1. n. a. de imp. [Sampáloc?, 1830.
En fol. 10. hs. s.n. Pap. de arroz. Comprende 67 articulos. Pieza anunciada en 50 pesetas.
133. Arancel general para el Comercio exterior de las Islas Filipinas. Imp. de Sampaloc, 1831.
En fol. Hojas: 30 s. n. Hizose otra ed. en 1837, en la imp. De J . M. Dayot, de Manila. La conozco, pero no
la tengo.
134. San Jose (Fr. Francisco de), dominico. Arte y reglas de la lengua Tagala. Imp. Nueva de J. M. Dayot,
por Tomas Oliva [Manila], 1832.
En 12 .0 Págs.: 919 (y la v. en b.). La primera ed. de este notabilísimo libro, cuyo autor, el P. B lancas de S
an J osé, mereció ser llamado «el Cicerón Tagalo», «Aquiles de las dificultades» de esta lengua, etc.,
imprimióse en Batan», 1610, y de ella existe un buen ejempl. en el M.-B. de Ultramar, que fué de
Gayangos, y yo describo en Ia introduc, del Apéndice B del Estadismo; imprimióse por segunda vez en
Mentía, por J . Correa de Castro, 1752, y últimamente en 1872. Mi ejemplar, de esta última ed., es el
único que he visto en pap. de hilo; fué del Sr. Duque de T’Ser-claes. — Con la «Imprenta Nueva» de
Dayot comienza la restauración del arte de imprimir en Filipinas; ya en 1826 habíase iniciado el
mejoramiento en la de Sampñloc, mejoramiento que acentuó Cayetano Julián Enriquez. El periodo 1810194
182 5 es fatal, debido principalmente á la revolución politica de ambas Américas, que tanto perjudicó las
relaciones comerciales de nuestro Archipiélago con los países donde se proveía de material para sus
imprentas.
135. Casas (Fernando). Memoria sobre el tétano, especialmente interior y con particularidad de los
órganos digestivos, conocido con el nombre de colera-morbo, y padecido en las Islas Filipinas. 3.ª ed.
Madrid, Imp. Real, 1832.
En 12.° Págs.: 16. Librito muy curioso, cuya primera ed. no sé cuándo salió. Para otra obrita que trata de
la primera epidemia colérica que hubo en Filipinas, V. el núm. 116.
136. Noceda (Juan), jesuíta, y otros. Vocabulario de la lengua Tagala. Valladolid, Roldan, 1832.
En ful. Págs.: 20 s. n. + 609 (y la v. en b.). Mí ejempl., que me fué vendido en 100 pesetas, debió de
pertenecer á un párroco de Sampáloc, porque tiene el sello de esta Parroquia, así como otro que dice;
«Parroquia de Mabatac». Y el poseedor debió de ser hombre muy dado á estos estudios, porque sobre
acribillarlo de notas, todavía al encuadernarlo le añadió buen número de hojas en blanco, que llenó casi
todas de ampliaciones al texto impreso. Véase lo escrito al apuntar la primera cd. de esta importante
obra, núm. 48; allí dijimos por qué es rara la ed. de Valladolid. Para la tercera ed,, V. núm. 268.
137. Catecismo de la Doctrina en lengua Gaddan. [Manila], Imp. de J. M. Dayot, por T. Oliva, 1833.
En 16.0 muy prolongado. Págs.; 225 + 3 s. n. Pap. de arroz. Bellísimo ejemplar que tengo que agradecer
al digno procurador de dominicos y notable etnógrafo R. P. Fr. B. Campa. La portada es de lo más lindo
que ha salido de las prensas de Filipinas. Hiersemann anunció un ejemplar en 30 marcos.
138. (Membrete:) Superior Gobierno y Capitanía general de Filipinas. (Texto:) El Señor Secretario del
Real y Supremo Consejo de las Indias... (Decreta el traslado y cumplimiento el general Enrile el 11 de
Feb. de 1833.) S. 1. n. a. de imp. [Sam-páloc?, 1833.]
En fol. 1 hoja. Mi ejempl. lleva la rúbrica auténtica de Enrile. Trata este documento sobre competencias
entre un prelado regular y un ayudante de regimiento.
139. Enrile(Pascual), Gobernador general. (Transcribe una Real cédula de 26 de Julio de 1832 sobre el
Comercio de Filipinas, y dispone su publicación en Manila, 5 Julio 1833.) S. 1. ni a. de imp. [Sampáloc?,
1833.]
En fol. 2 hs. s. n. Pap. de hilo. Con las rúbricas auténticas del General y su secretario.
140. Mapa general de las almas que administran los Padres Agustinos calzados... formado en el año de
1872. Sampaloc, 1833.
En 4.0 28 hojas s. n. Mi ejempl. lleva al final la firma y rubrica de puño del P. Rico, Provincial á la sazón.
141. (Sociedad Económica de A. del P. de Filipinas.) Memoria que en cumplimiento de la Real circular de
17 de Dbre. de 1832... dirige la... [Manila], Imp. de J. M. Dayot, por T. Oliva, 1833.
195
En 4.° Págs.: 23 (y la v. en b.). Con un estado plegado al final. Interesante para la historia de esa
Corporación, algún día tan útil y celosa, hoy entregada á la más censurable inacción. Pero donde puede
mejor apreciarse los trabajos de la S. de Amigos del País, es en el folleto que publicó la misma en
1860.— V. núm. 269.
142. Villacorta (Fr. Francisco), agustino. Sucinta relación de los progresos de Misiones de los Igorrotes y
Tinguianes en la isla de Luzon. Valencia, B. Monfort, 1833.
En 4.° Págs.: 12 . Es una apología de las proezas del P. Lago, misionero célebre, verdadero fundador de la
provincia del Abra.
143. Villacorta (Fr. F.), agustino. Administración espiritual de los Padres Agustinos calzados de la
provincia del Dulce Nombre de Jesús de las Islas Filipinas. Valladolid, Roldán, 1833.
En 4.° Págs.: 3 5 . n. + 208 + 2 s. n. Interesante obra, que viene á ser à modo de Mapa general, sino que
ampliado con noticias y juicios muy dignos de ser leídos.
144. Almanaque Filipino y Guia de forasteros para el año de 1834. Manila, Imp. de J. M. Dayot, por T.
Oliva, [1833?]
En 12.° Págs.: 288 + 8 s. n. Con un mapa del Archipiélago al final, a varias tintas. Consta en la nota que va
á lo último del índice, que esta es la primera Guia publica da en Filipinas.
145. Catecismo de la Doctrina Christiana impreso Por orden de N. M. R. P. Fr. José Rodríguez Prior
Provincial del Santísimo Rosario de Filipinas con aprobación del Illmo. Y Rmo. Sr. D. Fr. Francisco Alban
Obispo de Nueva Segovia. Impreso En la imprenta de D. José Maria Dayot {Manila}, por Tomas Oliva Año
de 1834.
En 16.° prolongado. Págs.: 92. Pap. de arroz. Todo el texto va en idioma de Batanes. Probablemente este
es el único libro impreso en dicha lengua. Yo conozco, y me propongo publicar más adelante, un
vocabulario y una gramática de dicha lengua, que permanecen inéditos, escritos á fines del siglo pasado
por un dominico. También esta Doctrina es de dominico. Mi ejemplar, muy bello, lo debo a la
generosidad del R. P. Fr. B. Campa, digno miembro de la Orden. En general se cree que la lengua de
Batanes es la Ibanag ó Cagayana; otros suponen que es una aleación de Ibanag y de Ilocano; aprecíense
las diferencias comparando el Ave María en lengua de Batanes, que dice:
«Dios dimo Maria napno ca nu Gracia, Apu á Dios ú mían dimo, mabendita ca du mababaques atabo
canu mnbendito ú asi nu budec rao á si Jesús; Santa María Yna nu Dios ipachiagoaguc nio iamuen à
nacaragueraguet sichanguiaia as canu anchua anu madiman cami. Amen jesús.»
Con la misma oración en Ibanag:
«Dios nicó Maria, napannú ca tac gracia: Yafu Dios egga nicau; marayo ca ngámit tab bábbay, annam
marayo ib bungá ñas mu Jesús. Santa María Ycna nag Dios ipaquimáilo-c canú á minattagarulí, sangó
annan no cata annung nap paté mi. Amen Jesús.» Y, finalmente, con la misma en Ilocano: «Ave María
nga napnocat iti gracia, ni Apo Dios ti adda quenca, sica ti nangruna nga bendita amin cadaguiti babba-y
bendita met ti bunga tianmo, á si Jesús. Santa Maria nga Ina ti Dios, icacaasinacam á managbasol, itay
quet to met no ¡papataymi. Amen Jesús.»
146. M a p a general de las almas que administrant los Padres Agustinos calzados... formado en el año
de 1833. Samfialoc, 1834.
196
En 4.° 30 hs. s. n. Al final lleva la firma y rúbrica de puño del famoso P. Blanco, Provincial à la sazón.
147. Reales Ordenanzas formadas por el Superior Gobierno, y Real Acuerdo de estas Islas en 26 de
Febrero de 1768. Para el buen gobierno de los Gobernadores, Correjidores y Alcaldes mayores...
Reimpreso... en la Nueva Imprenta de J. M. Dayot [Manila], 1834.
En Col. Págs.: XX + 78. Eslas son las llamadas «Ordenanzas de Raón», impresas de orden de Aguilar en
1801, y reimpresas en 1834. En 1891, y con el titulo Documentos faro, la Historia de la Administración,
volvió á reimprimirlas D. J . F . del Pan, seguidas de las de Corcuera (1642), reformadas por Cruzat
(1696). Pero el Sr. Pan omitió algunas dictadas por Aguilar, según dejamos dicho en otra papeleta.—V.
núm. 76.
148. S antos (Fr. Domingo de los), franciscano. Vocabulario de la lengua Tagala. Reimpreso. [Manila],
Imp. Nueva de J. M. Dayot, por T. Oliva, 1835.
En fol. Págs.: 8 s. n. + 739 (y la v. en b.) 4- 1 1 8. Pap. de arroz.—V. núm. 77, donde queda registrada la
segunda ed., á la vez que se habla de la primera.
149. Mapa general de las almas que administran los Padres Agustinos calzados... Formado en el año de
1834. Sampaloc, . 1835.
En 4.° 30 hs. s. n. Al final lleva la firma y rúbrica del P. Manuel Blanco, entonces Provincial.
150. Arte de la lengua Zebuana, sacado del que escribió el P. F. Francisco Encina Agustino Calzado.
[Manila], Imp. de J. M. Dayot, por T. Oliva, 1836.
En 12.° Págs.; 168 + 8 s. n. Aunque no consta en el libro, sábese que fue escrito por el P. Fr. Julián
Bermejo, agustino, este compendio. Tocante á la obra del P. Encina, de la cual tengo un ejempl., V. la
sección de libros sin fecha, que va al final del presente Catálogo. El ejemplar del B ebmejo que poseo,
tiene una muy bella encuadernación de Durand yconserva las márgenes primitivas. Un ejempl.
defectuoso de este mismo librito fué anunciado en 40 pesetas.
151 . Filipinas y su representación en Cortes. (Al final:) Madrid, 8 Febrero 1836. S. 1. n. a. de imp.
[Madrid, 1836.]
En 8.° 20 págs. Aunque no lo diga el folleto, puede afirmarse de plano que fué escrito por el general D.
Andrés Garda Camba, —V. núm. 166.
153. Cedulario de la Insigne, Muy Noble, y siempre Leal Ciudad de Manila... destinado al uso de los
señores Regidores que component su Excmo. Ayuntamiento. [Manila], Imp. de J. M. Dayot, 1836.
En fol. Págs.: 1 s. n. (y la v. en b ) 23 3 (y !a v. en b.) + 23 (y la v. en b.). Como el titulo indica, este tomo
es á modo de recopilación de soberanas disposiciones que interesan principalmente á los concejales, y
mucho también al historiador.
153. Enríquez (Francisco). (Membrete:) Intendencia General de Ejercito, y Superintendencia
Subdelegada de Real Hacienda de Filipinas. (Texto:) Ecsmo. Sor. En cumplimiento del Real decreto de 27
197
de Marzo... (Oficio al Secretario de Estado dando cuenta de haber hecho entrega de la Intendencia á D.
Luis Urrejola. Manila, n Junio 1836.) S. 1. n. a. de imp. [Manila, Dayot, 1836.]
En fol. 2 hs. s. n. Pap. de arroz.
154. Entrega que hace de sus funciones, en este día, el Intendente general de Ejercito...D. Francisco
Enriquez, al Ecsmo. Sr. D. Luis Urrejola. Manila u de Julio de 1836. S. 1. n. a. de imp. [Manila, Dayot,
1836.]
En fol. (6 hs. s. n. Este y el anterior deben considerarse complementarios. Yo los adquirí bajo una misma
cubierta.
155. Mapa general de las almas que administran los Padres Agustinos calzados... Formado en 1835.
Sampaloc, 1836.
En 4.° 32 págs. s. n.
156. Almanaque ó Calendario para el año del Señor de 1838. [Manila], Imp. de Sto. Thomas, por Candido
López, 1837.
En 12.® 39 hs. s. n. + í ingerida, que contiene un grab. en m. de la Virgen del Rosario. Pap. de arroz. Buen
cjempi., forrado en raso, comprado á Montes. Desaparece en este año de 1877 la antigua imp. de
Sampaloc, que hablan fundado los Franciscanos, y adquiere el material la más antigua de cuantas ha
habido (y que aún subsiste), la de Santo Tomás, fundada por los PP. Dominicos, á quienes continúa
perteneciendo. La adquisición del material de la Imp. de Sampaloc, repuso á la de Santo Tomás, que, á
partir del año 1837, adquiere gran impulso, después de un largo period de sensible decadencia.
157. Blanco (Fr. Manuel), agustino. Flora de Filipinas. Según el sistema sexual de Linneo. Manila, Imp. de
Sto. Thomas por C. López, 1837.
En 4.° Págs.; LXXVIII + 1 s, n, + 887. Obra la más monumental que en su género existe, relativa á Filipinas.
Fué preciso que de R. orden se le reiterase al P. Blanco que la imprimiera; pues el sabio agustino,
modesto en demasía, se negaba à ello de un modo resucito. Reimprimióse en 1845 (V. núm. 185), y
últimamente, en 1877-8?, hízosc la ed. magna de 4 tomos en gran fol., seguida de los trabajos de otros
padres agustinos, ed. que constituye el desiderátum del arte tipográfico en aquel país; desideratum que
tiene defectos, sin embargo, los cuales señalamos en (a papeleta correspondiente.
158. Fernández de Navarrete (Martín). Colección de los viajes y descubrimientos,que hicieron por mar
los españoles desde fines del siglo XV, con varios documentos inéditos concernientes á la historia de la
Marina castellana y de los Establecimientos españoles en Indias. Madrid, Imp. Nacional, 1837.
Dos tomos en La obra consta de cinco; pero al filipinista sólo interesan los dos últimos, IV y V; son los
que yo tengo Tomo IV. Págs.i XC 4 16, con un retrato de Magallanes y otro de J . S del Cano. Tomo V.
Págs..: i s . n. + >oi (y la v. en b.). El IV comprende los viajes de Magallanes y del Cano; el V los de Loaisa y
Saavedra. Son de una importancia excepcional, pues en su mayor parte se componen de documentos
históricos que coordinó y anotó sabiamente el insigne Navarrete. Complementarios de ambos
volúmenes deben considerarse los publicados por la Academia de la Historia en 1886 y 1887 con el titulo
198
de Colección de documentos inéditos, etc. También en la Colección de 42 tomos que comenzó á
publicarse en [864 existen algunos que, á su vez, complementan las dos obras mencionadas.
159. Lista de los individuos que componen la Real Sociedad Económica de Filipinas. (Al final:) Manila, 20
Julio, 1837. S. 1. n. a. de imp. [Manila, Imp. de J. M. Dayot, 1837.]
En fol. 2 hs. s. n. A lo último lleva la firma y rubrica del secretario, D. Manuel Romero.
160. Almanaque ó Calendario para el Año de 1839. [Manila, Imp. de Sto. Tomás, 1838?]
En 12.° 36 hs. s. n. + 1 cor un grab. en m.—Falla la de la port., de que carece mi ejemplar. Este es, menos
en la fecha, idéntico al consignado bajo el núm. 1 56. Está, como aquél, forrado en raso y procede del
mismo libro.
161. Díaz Arenas (Rafael). Memoria sobre el Comercio y Navegación de las Islas Filipipinas. Cádiz, Féros,
1838.
En 4.° Págs.: 3 s. n. + II + i s. n. (y la v. en b.) + 95 (y la v. en b.) + 4 S , n. Contiene algunas noticias que
merecen consultarse. Pero de este mismo Autor la obra principal son las Memorias que imprimid en
1850. Su Viaje de Manila d Cádiz, impreso en este último punto en 1839, obra que tengo, no interesa
absolutamente nada al filipinista. Tal es la razón por que la excluyo de este C atálogo.
162. Calendario manual y Guia de forasteros de las Islas Filipinas. Para el año de 1839. Manila, lmp. de
Sto. Tomas, por C. López, [1838?].
En 4.° men. Pags : 210 + 5 s. n. (y la v. en b.). El pliego 16 tiene equivocada la paginación en una decena.
No sé que desde la publicación de la Guia del 34 (V. núm. 144), hasta la de 1839, se haya publicado
ninguna.
163. Mapa general de las almas que administran los Padres Agustinos calzados... Formado el año 1837.
[Manila], Imp. de J. M. Dayot, por T. Oliva, 1838.
En 4.0 47 hs. s. n.
164. Papeles interesantes á los regulares, que en las Islas Filipinas administran la cura de almas.
Valladolid, V. de Roldan, 1838.
En 4.° Págs.: 62 i s. n. (y la v. en b.). Reproducción del folleto registrado con el núm. 123.
165. Sucinta Memoria que contiene el estado actual de las Islas Filipinas, Valladolid, Viuda de Roldan,
1838.
En 4.° Págs.: 63 (y la v. en b.) + 3 s. n, Excelente trabajo en el que se da una idea general dei comercio,
agricultura, industria y las producciones del Archipiélago, à la vez que se indican los medios que faciliten
el fomento de todos estos ramos. Es indudablemente obra de agustino, y hasta estoy por afirmar que
del padre Villacorta. Mi ejempl., muy bueno, fue del Duque de Durcal.
199
166. Camba (Andrés García), ex Gobernador general. Los diez y seis meses de mando superior de
Filipinas. Cádiz, Feros, 1839.
En 4.° Págs.: 10 1 (y la v. en b.) + l s . n, (y la v. en b.) -h 53 (y la v. en b ). Destila en este documento toda
la amargura que le produjeron en Manila sus desaciertos politicos. Fué un demócrata sui géneris, afecto
con exceso à las gentes maleantes del país, debido el que cuando estuvo la primera vez, procedente del
Perú, donde fué valeroso pero infortunado, volvió á la Metrópoli con el cargo de Diputado por la Colonia
malaya. La solicitud que demostró por lodo lo filipino fué parte principalísima para que volviese al
Archipiélago de Capitán general. Todos los que han ido dos veces, con ascenso la segunda, han dado mal
resultado, y Camba lo dió también. En esta Memoria alude al folletito Filipinas y sit representación en
Cortes.—V. núni. 151.
167. Calendario manual y Guia de forasteros de las Islas Filipinas. Para el año bisiesto de 1840. Manila,
lmp. de Sto. Tomas, por C. López, [1839].
En 8.° Págs.: 281 + 7 s. n. Con un estado plegado.
168. Martí (Fr. Domingo), dominico. Carta en que se refieren varios martirios y persecución de la
Mission, que la Provincia del
Santissimo Rosario del Orden de Predicadores de estas Islas tiene en el Reyno de Tunkin? y es
prosecución esta de la que se imprimió en el año pasado. Manila, Imp. de Sto. Tomas, por C. López,
1840.
En 4.0 Págs.; 7 1 {y la v. en b.).
169. Obra de la Propagación de la Fé enfavor de las Misiones Católicas. Reimpreso en Sto. Tomas de
Manila, por C. López, 1840.
En 4.° Págs.: 25 (y la v. en b.). Reproducción de un folleto impreso en la Península.
170. S ainz de B aranda (Isidro). Constitución geognostica de las Islas Filipinas. (Al final: Manila, 15 Mayo,
1840.) [Madrid, 1840?].
En 8.° 16 págs. con la numeración de la Revista def Cuerpo de Minas, á beneficio de cuyas formas se hizo
una corla tirade aparte. Es el primer trabajo geológico, rigorosamente científico, escrito sobre las
Filipinas en particular. D. I. S . de Baranda fué en el Archipiélago Inspector de Minas.
171. Echegaray (José). Memoria sobre el cultivo de la Morera de Filipinas ó de muchos tallos, y de sus
ventajas para la elaboración de la seda. Murcia, Imp. de Palacios y Comp., 1841.
En 4.0 Págs.: 45 (y la v. en b.). Va enderezado este trabajito á la propagación de la Morera de Filipinas en
Murcia, donde el autor residia, desempeñando la profesión de médico.
172. Ternaux Compans (H). Bibliothóque Asiatique et Africaine ou Catalogue des ouvrages relatifs a
l’Asie et a l’Afrique qui ont paru depuis la découverte de rimprimerie jusqu’en 1700. Paris, F. Didot
Fréres, 1841.
200
En 4.° Págs.: VI + 347 (y la v. en b.). Las 281-347 son de Sufpiément, que se imprimió algo después y se
vendió con su cubierta correspondiente. Son raros los ejemplares completos, es decir, los que constan
de ambas partes. Mi ejemplar, magnifico, costóme en rústica 22 marcos. S i D. J . F. del Pan, Vidal y otros
que han hecho trabajitos bibliográficos hubiesen conocido esta importante obra, habrían visto por ella
que existen impresos filipinos anteriores á 16 12 . De Ternaux conozco dos obras más: una Biblioteca
Americana y un folleto sobre la Imprenta fuera de Europa, que es rarísimo. Le hay en la B. del Palacio de
S. M.
173. Méntrida (Fr. Alonso de), agustino. Diccionario de la lengua Bisaya Hiligueina y Haraya de la Isla de
Panáy. [Manila], Imp. de Manuel y Felis Dayot, por T. Oliva, 1841.
En fol. 460 págs. De la primera ed., imp. en 1637, rarísima, conozco un ejemplar. A continuación de este
Dic., y corriendo la paginación, va la segunda parte escrita por 171 (bis). Martín (Fr. Julián), agustino.
Diccionario Hispano-Bisaya. Manila, Imp. de M. y F. Dayot, por T. Oliva, 1842.
Págs.: 461-827 (y la v. en b.). Forman, pues, un solo vol. y son complementarios. Esta segunda parte, ó
sea la obra del padre Martin, imprimióse en 1842 por primera vez. De toda la obra no ha vuelto á
hacerse reimpresión por haberla desbancado el Dic. de la misma lengua del P. Encarnación.—V. núm.
29.
174. Guia de forasteros en las Islas Filipinas para el año de 1842. Manila, Imp. de M. Sánchez, [1841?]
En 8.° Págs.: 2 s. n. ri- XXXVI + 241 y la v. en b.
175. Álvarez y T ejero (Luis Prudencio). De las Islas Filipinas. Memoria escrita y publicada...Valencia, Imp.
de Cabrerizo, 1842.
En 4.0 Págs.: 8 s. n. + 92 + 1 s. n. (y la v. en b.). Escrita con buen plan y mucho juicio. Vino á España de
Diputado por Filipinas; pero no llegó á tomar asiento en las Cortes.
176. Mapa General de las almas que administrant los PP. Agustinos calzados... Formado en el año de
1841. Manila, M. Sánchez, 1842.
En 8.® Págs.: i s. n. (y la v. en b.) + 1 1 2.
000. Martín (Fr. Julián), agustino. Diccionario Hispano-Bisaya. Manila, 1842.
V. Méntrida, núms. 173 y 173 bis.
177. Guia de Ferasteros en las Islas Filipinas, para el año 1843. Manila, Imp. de M. Sánchez, [1842?]
En 8.® Págs.: 2 s. n. 4- 272. Con un mapa.
178. Herrera (Fr. Pedro de), agustino. Meditaciones cun manga mahal na pagninilay na sadiasa Santong
pag Exercicios. Reimpreso en Sto. Tomas de Manila, por C. López, 1843.
En 4.° Págs.: 344. Este libro lo compuso en castellano el padre Francisco de Salazar, jesuíta, y lo. vertió al
Tagalo, y lo publicó por primera vez en 1645, H P- Herrera; en 1762 hlzose la segunda cd. (la conozco),
201
adicionada por el P. Fr. Juan Serrano, también agustino; y según esta ed. de >762, hlzose la reimpresión
que poseo de 1843. Mi ejemp!. es magnifico.
179. Instrucciones para el Gobierno-Intendencia de Visayas. Manila, M. Sánchez, 1843.
En fol. Hs.: 9 s. n. Dictólas el general Oraá. Aquel Goblerno Inlendencia duró poco tiempo.
180. [Mas (Sinibaldo de).] Informe sobre el estado de las Islas Filipinas en 1842. Madrid, 1843.
Dos tomos en 4.0 Cada materia lleva su numeración especial. Obra muy digna de ser consultada, no sólo
por la variedad de noticias que contiene, sino por lo certero del juicio en casi todos los puntos que se
dilucidan. En la parte histórica !c bebió la sangre al P. Zúñiga, asi en su Historia (V. núm. 86) como en el
Estatismo, cuyo códice no debió de serle desconocido. Mi ejemplar está realzado con una ded.
autógrafa, firmada por D. Sinibaldo, dirigida al Sr. Conde de Alcoy.
181. Guia de forasteros en las Islas Filipinas, para el año 1844. Manila, M. Sánchez, [1843?]
En 8.° Págs.! 2 s. n. 4- 268. Con un mapa.
182. Librong pinag papalamnan nang manga panalangin at toesohan aral nang Dios, ... Reimpreso en
Manila, M. Sánchez, 1844.
En 32.° Págs.: 104. El catecismo de la Doctrina cristiana puesto en Tagalo por algún fraile. Ignoro cuándo
se publicó la primera edición.
183. Zamora y Coronado (José María). Biblioteca de Legislación Ultramarina en forma de diccionario
alfabético. Madrid, Alegría y Çharlaín, 1844-49.
Siete vols. en 4.0 mayor. Existen en esta compilación algunas disposiciones que no he hallado en las de
Rodríguez San Pedro y Rodríguez Bérriz.
184. Guia de forasteros de las Islas Filipinas, para el año 1845. Manila, M. Sánchez, B . [1844?]
En 8.° Págs.: 4 s. n, + 271. Con un mapa.
185. Blanco (Fr. Manuel), agustino. Flora de Filipinas. Segunda impresión corregida y aumentada.
Manila, M. Sánchez, 1845.
En 4.° Págs.: I,IX (y la v. en b.) + 619 (y la v. en b,). Ya hemos visto (núm. 157) que la primera cd. es de
1S37.
186. Mapa general de las almas que administran los PP. Agustinos calzados... Formado en 1845. Manila,
M. Sánchez, 1845.
En 4.0 Págs.: 80. Con once mapas y un estado plegado.
187. G u ia de Forasteros en las Islas Filipinas, para el año 1846. Manila, ímp. de los Amigos del País, á
cargo de F. Calvo, 1846.
202
En 8.° Págs.: 2 s. n. + 270. Con un mapa.
188. Mallat (J,). Les Philipirtes. Histoire, Géographie, Mceurs, Agriculture, Industrie et Commerce ...
Paris, Imp. de Mme. V. B. Huzard, 1846.
Dos tomos en 4.° y un atlas, que falla á mi ejemplar. Obra muy interesante é instructiva. El autor residió
bastante tiempo en el Archipiélago, y probó ser hombre observador y estudioso. La lectura de esta obra
fué de mucho provecho á los PP. Buzeta y Bravo para la redacción de su Diccionario—V. núm. 203.
189. Novena de la Expectación de Nuestra Señora en lengua Panayana. Traducida del Castellano. Manila,
Imp. de la V. de López, 1846.
En 12.° Págs.: 82. Pap. de arroz. En Panay (isla de) se habla Bisaya Hiligaino y Ilarayo; las diferencias de
éstos con el Bisaya Cebuano son poco notables. El Ilarayo es el menos culto de todos; lo hablan gentes
de los montes.
190. Guia de forasteros en las Islas Filipiñas para el año 1847. Manila, Imp. de Sto. Tomas, por M.
Rodríguez, 1846.
En 8.° Págs.: 36 1, (La 304 está repetida.) Con un mapa,
191. S ánchez (Fr. Juan), agustino. Pangadyeon, cag latur nga tocsoan, nga casoyoran sang pagtalonan sa
manga Christianos. Manila, Imp. de la Viuda de López, 1847.
En 12 .0 Págs.: 95 (y ia v. en b.). Pap. de arroz. Es reimpresión de una obrita religiosa escrita en Bisaya.
192. Quinabuhi nga chistianos nga guihuar sing polong nga panayanum... Manila, Imp. de Sto. Tomás,
por M. Rodríguez, 1848.
En 12.° Págs.: 124. Pap. de arroz. Librito de ejercicios piadosos, y preparatorios para confesar y
comulgar, escrito en Bisaya Panayano por un agustino.
193. Ensayo Físico-descriptivo Estadístico y Religioso de la Provincia de Bataan. Por un Religioso
Dominico. Manila, Imp. de Sto. Tomás, por M. Ramirez, 1848.
En 8.° Págs.: 32. Con un interesante mapa de la provincia, grab. en c. Entre la 4-5, va una h. de erratas.
Creo sea esta la primera monografía que se ha impreso en Filipinas. Sé de otras, aun más antiguas que
esta, escritas también por frailes; pero desgraciadamente permanecen inéditas.—Con Manuel Ramirez
comienza el verdadero renacimiento de la Imp. de Sto. Tomás.
194. Guia de forasteros en las Islas Filipinas para el año 1848. Manila, Imp. de los Amigos del País, por Al.
Sánchez, 1848.
En 8.° Pág.: 352.
195. Carro (Fr. Andrés), y otros, agustinos. Vocabulario de la lengua Ilocana, trabajado por varios
religiosos del Orden de N. P. S. Agustín, coordinado por ... y últimamente añadido, y puesto en mejor
orden alfabético por dos religiosos del mismo Orden. Primera Edición. Manila, Imp. de Santo Tomás, por
203
M. Ramírez, 1849.
En fol. Págs.: 12 s. n. -f- 356 + 5 s. n. (y la v. en b.). Excelente ejemplar. Primer vocabulario que se ha
impreso de la lengua Ilocaua. Quien puso en él más trabajo, después del P. López, el más antiguo
maestro de este dialecto filipino, fue el P. Vivar. Reimprimióse en 18S8.—V. mi trabajo Los antiguos
alfabetos de Filipinas, 1895.
196. Ejercicios de preparación, para la hora de la muerte, que se practica en una de las distribuciones del
santo Retiro espiritual de la ciudad de Sevilla... Manilaí Imp. de la Viuda de López, por P. García, 1849.
En 12.° Págs.; 83 (y la v. en b.). Pap. de arroz. Obrita que publicó en castellano D. Manuel M. Arjona;
traducida al Bisaya Panayano por un padre agustino.
197. Gainza (Fr. Francisco), dominico. Memoria sobre Nueva Vizcaya. Manila, Imp. de los Amigos del
País, por M. Sánchez, 1849.
En 4.° men. Págs.: 46. Muy curiosa, y bien nutrida de noticias varias dignas de ser conocidas.
198. Guia de forasteros en las Islas Filipinas, para el año 1849. Manila, Imp. de los Amigos del Pais, por
M. Sánchez, [1849.]
En 8.° Págs.: 356, Con un mapa.
199. Buzeta (Fr. Manuel), agustino, Gramática Tagala. Madrid, J. C. de la Peña, 1850.
En 4.° Págs.: 6 s. n. 4- 1 71 (y la v. en b.) + 3 5, n. (y la v. en b.). A mí ejcmpl. !c falla la h. de la dedicatoria,
que fud dirigida al famoso Arrazola. Tengo el ejemplar que fud de este mismo señor. El trabajo del P.
Buzeta es un término medio entre los realizados con anterioridad por los P P. San Agustín (Fr. Gaspar) y
Totanes (Fr. Sebastián), á quienes siguió, en algunos pasajes tan de cerca, que casi casi les copia.
200. Díaz Arenas (Rafael). Memorias históricas y estadísticas de Filipinas y particularmente de la grande
isla de Luzon. [Manila], Imp. del Diario de Manila, 1850.
En fol menor. Un vol. compuesto de diez y siete cuadernos + uno de suplemento (segundo). Todas las
págs. sin numerar. Parece increíble que un hombre que ignoraba tanto, lograse reunir tantas noticias, en
general curiosas. Un ejemplar bien complete (como lo es el mío, que por serlo lleva dos portadas
diferentes), es raro. Lo mucho que esta obra escasea, se debe atribuir principalmente á que, habiéndose
repartido por cuadernos (cada cuaderno abraza una materia distinta), debieron de ser pocos los que
tuvieron el interés que se necesita tener para conservarlos lodos y luego reunirlos en un volumen. El
trabajo de Díaz Arenas es el de un empleado laborioso: casi lodo cuanto dice lo extracta de documentos
oficinescos. Ni tenia preparación científico-literaria, ni, llegado el momento de escribir, se tomó la
molestia de consultar las obras de que habia menester. Con todo, y como ya queda insinuado, este libro
es sumamente apreciable.
201. Guia de forasteros en las Islas Filipinas, para el año 1850. Manila, Imp. de los Amigos del Pais, por
M. Sánchez, [1850].
En 8.° Págs.: 34°- Con un mapa.
204
202. Totanes (Fr. Sebastián de), franciscano. Arte de la lengua Tagala, etc. Manila, Imp. de Sto. Tomás,
por M. Ramirez, 1850.
En 4.° Págs.: XII + i j ç í y 'l a v. en b.) + 183 (y la v. en b.) + 2 s. n. Ya hemos visto que las dos ediciones
anteriores se imprimieron en 1745 y 1796. La cuarta y última es de 1865.—Véan*
se números 42 y 79.
203. B uzeta (Fr. Manuel) y B ravo (Fr. Felipe), agustinos. Diccionario Geográfico, Estadístico, Histórico de
las Islas Filipinas. Madrid, J. C. de la Peña, 1851.
Dos tomos en 4.0 Lleva el primero una port. litografiada con la fecha 1850. Con las profundas
alteraciones que ha experimentado la división territorial del Archipiélago, esta obra resulta anticuada en
muchos de sus artículos. Tiene además otros defectos. No obstante, es considerada como una de las
más cabales y apreciables que registra la Bibliografia filipina, pues no en vano representa un esfuerzo
verdaderamente considerable. El discurso preliminar es todo un colmo; podrá el Diccionario, con el
tiempo, llegar á ser inútil al hombre práctico; jamás aquel discurso, en el que hay tal derroche de
observaciones y atinados juicios, que nunca el hombre estudioso se cansará de leerlo. Es quizá este libro
el más indispensable á todo filipinólogo.
204. Encarnación (Fr. Juan Félix de la), recoleto. Diccionario Bisaya-Español. Manila, Imp. de los A. del
Pais, por M. Sánchez, 1851.
En fol. menor. Págs.: 12 s. n. -|- 674 + algunas hs. en blanco. La segunda parte, ó sea el Dic. EspañolBisaya, imprimióse en 185 2 (V. núm. 216). Suelen ir ambas en un solo vol., y asi las tengo yo. Algo
dejamos dicho de esta importante obra Biológica (V. los números 29 y 177 bis), cuya segunda ed.
imprimióse en 1866, y la tercera y última en 1885. Las tengo todas.
205. Fernández de Navarrete (Martín). Biblioteca marítima Española. Madrid, Vda. de Calero, 1851-52.
Dos tomos en 4.° Las obras de tan sabio historiador y bibliógrafo son muy poco conocidas, por desgracia,
de ios filipinistas. Esta Biblioteca contiene caudal riquísimo de datos metódicamente expuestos, dignos
de ser consultados con frecuencia.
206. Fernández de Oviedo (Gonzalo). Historia general y natural de las Indias, Islas y Tierra-Firme del mar
Océano. Madrid, Imp. de la Academia de la Historia, por J. Rodríguez, 1851-55.
Cuatro tomos en folio. De esta nueva ed. de la gran obra de Oviedo, dirigida y anotada por el insigne
Amador de los Ríos (D. José), sólo interesa de una manera directa al filipinólogo el Libro XX, que va en el
vol. II (imp. en 1852), porque dicho Libro trata todo él del viaje de Magallanes. Con decir que Oviedo
trató á J. S. del Cano, y que no le fuá desconocido el relato del famoso Pigafetta (V. núm. 82),
comprendcrásc la importancia inmensa de esta fuente primitiva. Imprimióse por primera ves, e
independientemente, el Libro XX, en Valladolid, año de 1557. También es muy de lamentar que obra de
tanta valia no la conozcan apenas los muchos que escriben del memorable viaje de la Victoria al rededor
del mundo.
207. Gaínza (Fr. Francisco), dominico. Memoria y antecedentes sobre las expediciones de Balanguingui y
Joló,. Manila, Imp. de Sto. Tomás, por M. Ramirez, 1851.
205
En 4.° 149 págs. + 3 hs. s. n. Contiene datos muy interesantes.
208. García de Arboleya (José). Historia del Archipiélago y Sultania de Joló, y noticia de la expedición
española que á las órdenes del Marques de la Solana, acaba destruir á los piratas joloanos. Habana, M.
Soler y Gelada, 1851.
En 4.° Págs.: 4 1 (y la v. en b . ) + 1 s. n. (y la v. en b.) + 24. Con 5 láms., un retrato y un mapa. Aunque
lacónico en demasía, los documentos que constituyen el Apéndice son á modo de compensación, y sin
embargo de ser obra moderna, es rara: ni Barrantes ni Montero, en sus obras sobre la pirateria, ia citan.
Ultimamente se anunció en Madrid un ejempl. en 25 pesetas.
209. Guia de forasteros en las Islas Filipipinas para el año 1851. Manila, Imp. de los Amigos del Pais, por
M. S-, [1851.]
En 8.° Págs. 330 .
210. Llanos (Fr. Antonio), agustino. Fragmentos de algunas plantas de Filipinas, no incluidas en la Flora
de las Islas, ni en la 1. ni en la 2.ª edición. Manila, Imp. de Sto. Tomás, por M. Ramirez, 1851.
En 8.° Págs-: 2 s. n. + 125 (y la v. en b.). Estudio muy e¡ogiado de los naturalistas. En el tomo cuarto de la
cd. Monumental de !a Flora del P. Blanco, se incluyó la reimpresión de este trabajo, cuya primera ed., ó
sea esta de que doy cuenta, escasea bastante.
211. Reglamento orgánico del Resguardo de las Islas Filipinas. Manila, Imp. de Amigos del Pais, por M.
Sánchez, 1851.
En 4.° Págs.: 29 (y la v. en b.). El Cuerpo del Resguardo íuó suprimido; sustituyóle el de Carabineros, que
subsiste.
212. Santos (Eusebio de). Diario del Viaje desde Madrid á Manila, ... por la vía del Istmo de Suez, que de
orden del Gobierno de S. M. hizo en principios de 1844... Modificado y ampliado posteriormente á
consecuencia del que en parte verificó á su regreso de las indicadas posesiones por la misma via.
Madrid, Imp. del Memorial de Ingenieros, 1851.
En 4.° Págs.: 6 s. n. 4- XVIII 4- 122. Con 5 láms. Quizá sea esta la primera descripción circunstanciada que
se ha impreso relativa á un viaje de Madrid á Manila por el Istmo. Tiene mucho valor científico, porque
el autor, distinguido ingeniero militar, no apuntaba nada superfluo en sus notas.
213. Coello (Francisco). Mapa dé las Islas Filipinas. Madrid, 1852.
Tres grandes hojas plegadas. Trabajo sobresaliente, habida cuenta la fecha. Todavía hoy se le consulta
con fruto. Trabajo al fin del mayor geógrafo español de la presente centuria. Complementario de este
mapa es el consignado en el número que sigue.
214. Coello (Francisco). Mapa de las Islas Marianas, Palaos y Carolinas. Madrid, 1852.
Una gran hoja, plegada.—V. el número anterior.
206
215. Coria (Fr. Joaquín de), franciscano. Devoto ejercicio del Via-Crucis. Manila, Imp. de Amigos del Pais,
por M. Sánchez, 1852.
En 8.° Págs.: 56. Texto Tagalo. E! original español lo compuso el Beato L. de Porto Mauricio. La traduc.
Tagala del P. Coria fué corregida por el P. Manuel Sancho, también franciscano.
216. Encarnación (Fr. J. F. déla), recoleto. Diccionario Español-Bisaya. Manila, Imp. de Amigos del Pais,
por M. Sánchez, 1852.
En fol. men. Págs. 6 s. n. + 573 (y la v. en b.) + algunas hojas en b. Segunda parte de la obra señalada con
el núm. 204. —Véase.
217. Guia de forasteros en las Islas Filipinas, para el año 1852. Manila, Imp. de Amigos del Pais, por M.
S., [1852.]
En 8.° Págs.: 344.
218. Pebrer (Pablo), traducido del ingles por A bella (Venancio de). Historia administrativa y Estadística
general de las Colonias Inglesas en todas partes del mundo... Manila, Imp. de Santo Tomás, por M.
Ramírez, 1852.
En 4.° Págs.: 239 (y la v. en b.) + 3 hs. s. n. Con 24 cuadros estadísticos. Aunque muchas de las noticias
resultan trasnochadas, merece este libro ser consultado de vez en cuando, en particular por los
tratadistas de colonización.
219. Guia de forasteros en las Islas Filipinas, para el año 1853. Manila, Imp. de Amigos del País, por M.
S., [1853.]
En 8.° Págs.: 364.
220. Santa Ana (Fr. Alonso de), franciscano. Explicación de la Doctrina Cristiana en lengua Tagala.
Manila, Imp. de los Amigos del Pais, por M. Sánchez, 1853.
En 4.° Pàgs.: XII + 408. Aunque otra cosa diga la portada, la primera ed. se imprimió en 1627 (no he
logrado verla) y la segunda en 17 3 1 (tampoco la he visto). Esta que yo tengo es la tercera y última. Por
un ejempl. de la misma pedia Hiersemann 60 marcos. Está reputada la Explicación del P. Santa Ana
como una de las obras clásicas del tagaüsrao.
221. Bugarín (Fr. José), y otros, dominicos. Diccionario Ibanag-Español. Compuesto en lo antiguo por el
P. ..., reducido á mejor forma por el P. Fr. Antonio Lobato; compendiado por el P. Fr. Julián Velinchon;
reducido á método mas claro, con un suplemento, y dado á luz por ei P. Fr. Ramon Rodriguez. Manila,
Imp. de Amigos del Pais, por M. Sánchez, 1854.
En fol. Págs.: 280 + 72 4- 4 s. n. Primera y única ed. del único Dio. de la lengua Ibanay ó Cagayana, cuya
ortografía se considera la más difícil de todas las filipinas. Parece increíble que hasta mediados de este
siglo, los misioneros dominicos de la gran región del Valle de Cagayán no tuvieran otro remedio que
valerse de copias manuscritas del primitivo trabajo. Mi ejemplar, magnifico, ha sido el último que
207
quedaba á la venta en la Procuración de Manila. Hiersemann anunció uno en cien marcos. Tengo
entendido que la Corporación Dominicana piensa reimprimir muy en breve éste, que es uno de los
mayores monumentos con que han dotado á la ciencia filológica los frailes españoles misioneros en las
Islas Filipinas.
222. Fausto de Cuevas (Fr. José María), dominico. Arte nuevo de la lengua Ybanág. 2.ª Edición
embellecida con un índice, y unas tablas-mapas de los derivados de los nombres, y verbos de Ybanag.
Manila, Imp. de los Amigos del Pais, por M. Sánchez, 1854.
En 8.° Págs.: 2 s. n. + 366 25 (y la v. en b.). Imprimióse por primera vez en 1826. Después de la segunda
ed. no se ha vuelto á reimprimir, con ser la mejor gramática lbanag, en opinion de los lingüistas. Mi
ejemplar conserva las barbas. Hiersemann, 36 marcos.
223. Guia de forasteros en las Islas Filipinas, para 1854. Manila, Imp. de Amigos del Pais, por M. Sánchez,
[1854-]
En 8.° Págs.: 376. Con un mapa
224. L eón (Luisa Gonzaga de), india, natural de Bacolor. Ejercicio Cotidiano. Reimpreso en Manila, Imp.
de Sto. Tomás por M. Ramírez, 1854.
En 8.° Págs.: 308. Pap. de hilo. Creo que á mi ejemplar le faltan tres hojas al final. Devocionario traducido
del Castellano al Pampango. La parte dedicada á la Misa, va ilustrada con grabados. Son rarísimas ¡as
indias que se han dedicado á trabajos de esta indole.
225. Reglamento para el ejercicio de la jurisdicción de los Cónsules de España en Indias. Madrid, Viuda
de Palacios é Hijos, 1854.
En 4.° Págs.: 27 (y la v. en b.). Como estos cónsules de Indias no son otros que los de los puertos de
China, excusado parece añadir las relaciones que tienen con el Gobernador genera) de Filipinas.
226. San Bernardo (Fr. Miguel de), franciscano. El Serafín custodio de la Ciudad de Manila, San Francisco,
cuyos prodigios en su conservación y defensa escribió ... Manila, Imp. de los A. del País, por M. Sánchez,
1854.
En 8.° Págs.: 136. I.a primera ed., que no he visto, se public en 1738. No sé que se haya hecho la tercera.
Apología de los milagros realizados por San Francisco en ocasión en que Manila se ha visto gravemente
comprometida por los chinos. Contiene noticias históricas muy curiosas.
227. S errano (Rosalio), indio bulaqueño. Diccionario de términos comunes Tagalo-Castellano. Sacado de
graves Autores. Manila, Imp. de Sto. Tomás, por M. Ramírez, 1854.
En 4.° Págs.: 151 (y la v. en b.) + 2 8. n. Es un extracto timido del Dio. de Noceda y otros. La segunda ed.
no sé á punto fijo cuándo salió; la tercera (que tengo), vió la luz en 1869; y en 1872 publicó un Nuevo
Diccionario Español-Tagalo, cuya primera ed. debió de darse á la estampa en 1864 ó 65.
228. Comisión central de Estadística de Filipinas. 2.ª Cuaderno. Manila, Imp. del Boletín Oficial, 1855.
208
En 4.° Págs.: 68 + 24 s. n. + 18 + 2 en b. + 30. Entre las 2-3 del principio va ingerida una h., s. n., imp. por
el anverso. Entre otras muchas noticias, tenemos la relación de todas las tiendas, clasificadas, que habla
en cada calle. No he logrado adquirir el cuaderno 1.°, para tener la obra completa.
229. Cuarterón (Carlos), sacerdote. Spíegazione e traducione del XIV Quadri relative alie isole di
Salibaboo, Talaor, Sanguey, Nanuse, Mindanao... presentad alia Sacra Congregacione de Propaganda
Fide nel mese di Settembre 1852. Roma, 1855.
En fol. Págs.: VIII + 244. Con una carta, un plano y dos eslados plegados. Tanto mi ejempl. como otros
que be visto, llevan uña h. ingerida entre las págs. IV-V con una ded. autógrafa dirigida á D. Patricio de la
Escosura. Cuarterón era andaluz de nacimiento y de oficio marino. Hizosc luego sacerdote, y como
miembro de la Propaganda Fide recorrió las costas de Borneo, Joló, Mindanao y otras. Esta obra es el
resultado de sus observaciones y estudios. Lleva al final un curioso vocabulario iialiano-Malayo-JoloanoTagalo.
230 Guia de forasteros en las Islas Filipinas, para el año 1855. Manila, Imp. de Amigos del Pais, por M.
Sánchez, [1855.]
En 8.° Págs.: 360.
231. Huerta (Fr. Félix de), franciscano. Estado geográfico, topográfico, estadístico, histórico-religioso de
la santa y apostolic Provincia de San Gregorio Magno, de Religiosos Menores descalzos de la regular y
mas estrecha observancia de N. S. P. S. Francisco en las Islas Filipinas. Manila, Imp. de Amigos del Pais,
por M. Sánchez, 1855.
En 4.° Págs.: 439 (y la v. en b.) + 8 s. n, de Indice (que suele jr ingerido en los preliminares). Al final un
estado plegado. Hermoso libro, por la abundante copia de noticias que contiene; uno á uno, cada
pueblo de franciscanos lleva su apunte histórico; dicense las almas de todos ellos y añúdense otras
muchas curiosidades, dispuestas metódicamente. En 1865 hizose la segunda edición; va ésta muy
añadida, y constituye una de las producciones más selectas y útiles que relativas á Filipinas se han
impreso en este siglo. No pudiendo, por su ancianidad, publicar por si mismo un catálogo de
franciscanos de las Misiones de Filipinas, al que había puesto los cimientos en la segunda ed. del Estado,
dió los materiales al P. Gómez Platero, y con el nombre de éste salió el catálogo á la publicidad en 1880.
232. Las Posesiones Holandesas en el Achipiélago de la India. Manila, Imp. de Amigos del Pais, por M.
Sánchez, 1855.
En 4.° Págs.: 24 3 (y la v. en b.). Traducción castellana de una parte de la obra del naturalista holandés C.
J . Tcmmick, titulada: Mirada, general sobre ¡as Posesiones Neerlandesas de la India Archipeligica. La
traducción es del francés. Lleva adiciones del traductor, cuyo nombre no consta. Desde luego esta obra
no fuétraducida en Filipinas. Aunque no se hiciesen en este libro referencias al Archipiélago magallánico,
siempre interesarla á los filipinólogos. por el mucho fruto que de sus páginas pueden sacar los
aficionados á la politica colonial.
233. Pasión na cataoan tin Jesucristo. Ya dinemuet ed saray masantos á Evangelio tan pinalinan na saray
daguel á icalingo, ya oalad saray arum á Pasión á impluma. Reimpreso. Manila, Imp. de Sto. Tomás por
MRamirez, 1855.
209
En 4.° Págs.: 2 12 . L a Pasión de N. S . Jesucristo en lengua Pangasinán. Todo el texto en verso. La Pasión,
en romance, corre impresa ó manuscrita por el Archipiélago, puesta en casi todas las lenguas del pais. La
primera ed. de esta obra en Pangasinán no sé cuándo vió la luz; ni sé si luego se han hecho otras,
antesque la de 1855 que yo poseo.
234. Reverter (Agustín). Carta que ha dirigido á sus amigos y enemigos el ciudadano..., en la que refiere
en bosquejo los padecimientos de su deportación á Filipinas, con otras cosas curiosas. Tarragona, A.
Puigrubi y Canals, 1855.
En 4.0 Págs.: 28. La carta fuá escrita en Londres, en 6 de Agosto de 1850, y va dirigida á los Diputados
españoles. Está mal escrita, pero con mucha gracia. Al Autor y á otros de su calaña, los deportaron á
Filipinas por libcralotes; hasta que embarcaron, su tránsito por la Peninsula íué un Calvario; les trataron
como á gente criminal. Allá en Filipinas, Reverter pretendió ser un aventurero más; pero no le salieron
bien todos los cálculos, y tuvo al fin que regresar, previo el indulto. Despotrica contra todo lo existente.
Este folleto es muy raro; no conozcermás ejemplar que el que yo poseo.
235. Guia de forasteros en las Islas Filipinas, para el año 1856. Manila, Imp. de Amigos del Pais, por M.
Sánchez, [1856.]
En 8.° Págs.; 368. Con un mapa.
236. Sanz (Fr. Gregorio), recoleto. Embriología sagrada, que en obsequio de los párrocos y coadjutores
publica ... Manila, Imp. de Sto. Tomás, por M. Ramírez, 1856.
En 4.° Págs.: 8 s. n. -i- XVII (y la v. en b.) + 258. Láminas tiradas aparte. Obra única en su género
publicada en Filipinas; los censores facultativos la elogian. Algunos párrafos van en latín.
237. Bernáldez (Emilio). Reseña histórica de la Guerra al Sur de Filipinas, sostenida por las armas
españolas contra los piratas de aquel Archipiélago, desde la Conquista hasta nuestros dias. Madrid, Imp.
del Memorial de Ingenieros, 1857.
En 4.° Págs.: 243 (y la v. en b.) 3 s. n. (y la v. en b.). Láminas. Mi ejemplar es el que dedicó de su puño y
letra el Autor al célebre generat Ibáñcz. Esta obra es una de las más estimadas de los filtpinólogos; bajo
ciertos aspectos, es verdaderamente magistral.
238. Codorniu y Nieto (Antonio). Topografía médica de Filipinas. Madrid, A. G. Fuentenebro, 1857.
En 4.° Págs.: 376. Ejemplo con ded. autógrafa de Codorniu. Su obra es muy estimada; estudios
posteriores no son más que meras añadiduras. No sólo fué el primero Codorniú en tratar tan delicada
materia, sino que hasta hoy nadie la ha tratado tan lata y certeramente como él lo hizo.
239. Guia de forasteros en las Islas Filipinas, para el año 1857. Manila, Imp. de Amigos del Pais, por M.
Sánchez, [1857.]
En 8.° Págs.: 400. Con un mapa.
240. Instrucción redactada por la Contaduría general de Ejército y Hacienda para la formación de las
nóminas de sueldos, etc. Manila, Imp. de Amigos del Pais, por M. S., 1857.
210
En fol. 16 hs. s. n. Pap. de hilo.
241. Velinchón (Fr. Julián), dominico. Relación nominal de los Religiosos que han venido á esta Provincia
del Santisimo Rosario, desde su fundación en 1587 hasta el presente año de 1857. Manila, Imp. de Sto.
Tomás, por M. Ramirez, 1857.
En 4.0 Págs.: 12 2 . Sucesivamente se han ido añadiendo hojas á esta obra; mi ejemplar, el más completo
y mejor conservado que he visto, contiene las siguientes; 4 paginadas ( 12 J- 136 ) 4- 94 páginas s. n. Las
últimas noticias alcanzan á Junio de 1891. Tengo que agradecerlo al P. Fr. Santiago Payá, ex Provincial de
la Orden, y actual Rector de la Universidad manilana. Como de estos pliegos, que año tras año se han ido
imprimiendo, base hecho tirada muy corta, resulta rarísimo un ejemplar tan completo como el mio.
Contiene datos biográficos muy breves, aunque útiles. Este volumen, empero, dejará de ser práctico cd
cuanto esté acabada la magnifica Reseña biográfica, cuyo tomo 1 dió & luz en 1891 el muy erudito P.
Ocio.
2 4 3 . (Membrete:) Dirección general de Colecciones de Tabaco de Filipinas. (Cabeza:) Arreglo de todas
las Colecciones de Luzon, en virtud de la consulta y disposiciones que se citan. S. 1. n. a. de impresión.
[Manila, Imp. de Amigos del Pais, por M. Sánchez, 1858.]
En fol. 2 bs. No sé de dónde sacó el librero, al anunciar esta pieza, que era impresión de Binondo; tal vez
porque vió que el texto va fechado en Binondo, el 1.° Julio de 1858. Es evidentemente trabajo hecho en
la Imp. de los Amigos del Pais.
243. Gaínza (Fr. Francisco), dominico. Informe sobre la aclimatación de la pimienta en la isla de Balabac.
Manila, Imp. y Lit. de Ramírez y Giraudier, 1858.
En 4.0 Págs.: 12. Con una lám. Escrito por encargo de la Sociedad de Amigos del País, de la que fue
miembro distinguidísimo el sabio dominico, y publicada por acuerdo de la misma Sociedad.
244. Gaínza (Fr. F.), dominico. Milagros de la Santísima Virgen del Rosario, patrona universal de las Islas
Filipinas.... (Va añadida al fin la novena.) Segunda edición. Manila, Imp. de Santo Tomás, por Juan
Cortada, 1858.
En 8.° Págs.: t 22. La primera ed. publicóse en 1855. Este librito es por el estilo del que el P. San
Bernardo imprimió con el titulo E l Serafín custodio (V. núm. 226}; relálanse los hechos en que intervino
milagrosamente la Virgen del Rosario- Contiene noticias históricas curiosas, y está bien escrito.
245. Ginard y Mas (Rafael). Manual de Medicina domestica, precedido del arte de conservar la salud, y
puesto al alcance de todas las clases de la sociedad. Manila, Imp. de Ramirez y Giraudier, 1858.
En 4.° Págs.: 823 (y la v. en b.). Ejcmpl. con ded. autógrafa. Escrito expresamente para el público filipino,
donde escasean tanto los módicos, es demasiado científico para la gente profana, y demasiado ligero (á
pesar de su volumen) para los hombres de ciencia.
246. Guia de forasteros en Filipinas, para el año 1858. Manila, Imp. de los Amigos del Pais, por M.
Sánchez, [1858.]
211
En 8.° Págs.: 440. Con un mapa.
247. M[Edina]. (D[omingo].). Derrotero del Archipiélago Filipino, con las derrotas en favor y contra
monzón de ida y venida desde Cádiz, por el capitán de fragata de la Armada ... Manila, Imp. de los
Amigos del Pais, por Juan Murillo, 1858.
En 4.0 Pás.: 344. Aunque en la port. sólo pone D. D. M., estas iniciales no pueden corresponder á nadie
más que á D. Domingo Medina y Martin, ascendido á capitán de fragata en 1858; fué Capitán del Puerto
de Manila y Cavile. Su obra poco vale ya, existiendo el Derrotero de Arana, imp. en 1879, que es
muchísimo más completo y circunstanciado.—Obsérvese que este año de 1838, Sánchez deja la Imp. de
Amigos del Pais, para establecerse por su cuenta en Binondo (arrabal de ManilaJ, y Ramirez la de Santo
Tomás, para establecer con Giraudier la Imprenta-Litografía que tanta fama Ies dió, mayormente en
1859-60, mientras vivió la Ilustración Filip ina , de la que luego hablaremos.
248. Novena sa masintahing mapagsisi, at maloualhating Santa María Magdalena. Manila, Imp. de Sto.
Tomás, por J. Cortada, 1858.
En 16.° Págs.: 1 19 (y la v. en b.). Todo en Tagalo. Lo escribió, en Castellano el dominico Fr. F. S. M. y lo
puso en Tagalo don José Manuel García de Valle y Araujo, presbítero (supongo quehijo del pais).
249. Rivas (Fr. Manuel de), dominico. Idea del Imperio de Annam, ó de los Reinos Unidos de Tunquin y
Cochinchina. Manila, Imp. de Amigos del Pais, por J. Murillo, 1858.
En 4.° Págs.: 6 s. n. + 246. El autor estuvo en los países que describe. Los datos históricos sobre las
persecuciones experimentadas por los dominicos de la Provincia de Filipinas, son interesantísimos. Esta
y otras obras análogas, publicadas en el transcurso de pocos años, deben reputarse las precursoras de El
Correo Sino-Annamita, cuyo primer volumen apareció en 1866.
250. Sermones de todas las dominicas del año con un suplemento de Sanctis en idioma Pangasinan
trabajados por varios Padres de aquella provincia. Manila, Imp. de Sto. Tomás, por J. Cortada, 1858.
En 4.° men. Págs.: 769 + 7 s. n. Los nauebos sermones que contiene este grueso vol. están todos escritos
por dominicanos. Editó la obra el P. Fr. Ramón Fernández, de la misma Orden.—Donativo de D. A.
Chápuli Navarro.
251. Valdés (Nicolás). Descripción y resistencia de las maderas de construcción de las Islas Filipinas.
Manila, Ramírez y Giraudier, 1858.
En 4.° Págs.: 30. Con esta obrita del distinguido ingeniero military Sr. Valdés y la del Sr. Vidal (D.
Domingo), impresa en 1877, se tiene un casi completo conocimiento de todo lo relativo á maderas, su
cubicación, legislación, etc.
252. Resumen histórico de los principales sucesos ocurridos en las Misiones del Tunquin á cargo de los
religiosos Dominicos desde 1852 hasta el presente de 1858. Manila, Imp. de los Amigos del País, por J.
Murillo, 1858.
212
En 4.0 Contiene este vol. seis relaciones, cada una con su portada y numeración correspondientes: las
cuatro primeras escritas por cl P. Fr. José Díaz, la quinta por ei P. Fr. Melchor Sampedro y ia sexta por cl
P. Fr. Salvador Masó. En suma, 84 hs. impresas.
253. A péndice al Resumen histórico de las Misiones del Tunquin impreso en este año. Manila, Imp. de
Ramirez y Giraudier, 1858.
En 4.° Págs.: 22. Contiene cartas de los PP. Fr. Hilario Alcázar y Fr. Melchor García San Pedro, ambos
dominicos.—V. el número anterior, del cual es complemento.
254. A péndice segundo al Resumen histórico de las Misiones del Tungkin. Relación octava escrita por ...
D. Fr. Hilario Alcázar. Manila, Imp. de Sto. Tomás, por J. Cortada, 1859.
En 4.° Págs.: 3 1 (y la v. en b.).—V. los dos números precedentes.
255. Cánovas (Máximo). Noticias Históricas, Geográficas, Estadísticas, Administrativas y Militares de las
Islas Filipinas, ... Madrid, Imp. Militar, 1859.
En 4.° Págs.: 98 + 2 s. n. Al final va una curiosa noticia acerca del viaje por ei Cabo de Buena Esperanza.
Escasean mucho los ejemplares de este juicioso folleto.
256. Estados demostrativos del despacho de los negocios de la Audiencia y Chancilleria Real de Filipinas
en el año 1858. Manila, Imp. de los Amigos del Pais, por M. Sánchez, 1859.
En 4.° Págs : 8 s. n.
257. García del Canto (Antonio). Misterios de Filipinas. Novela original. Madrid Imp. La Balear, 1859,
Dos tomos en 4.° T. I. Págs.: 327 + 1 s. d. T. II. Págs.: 314 + 2 s. n. Verdaderamente, no puede ser más
original, salvo hallarse inspirada en los demás Misterios, tan en boga por entonces en París, Sevilla, etc.
Condes. vizcondes, etc., figuran en este libro, cuyas escenas se desarrollan en Filipinas, porque lo dice el
Autor, no porque parezca verdad. Garda del Canto residid algunos años en aquel Archipiélago, y no íué
esta la única obra que escribió para probarlo.
258. Guia de forasteros en Filipinas para el año 1859. Manila, Imp. de Amigos del Pais, por M. Sánchez,
[1859.]
En 8.° Págs.: 439 (y la v. en b.). Con un mapa.
259. Guia de forasteros en Filipinas para el año 1860. Manila, Imp. de Amigos del Pais, por Esteban
Plana, 1859.
En 8.° Págs.: 466. Con un mapa.
260. Ibáñez y García (Luis). Mi cautiverio. Carta que con motivo del que sufrió éntrelos moros piratas
Joloanos y Sámalos en 1857, dirige el teniente coronel ... á su hermano D. Joaquín. Madrid, G. Alhambra,
1859.
213
En 4.0 Págs.: 29 (y la v. en b.). Folleto muy poco conocido. Tiene algún interés.
261. Ilustración Filipina. Periódico quincenal. Manila, Imp. y Lit. de Ramírez y Giraudier, 1859-60.
En folio. La colección completa. Comprende dos años ó tomos, que van en un vol. Año I. Págs.: 17 2 y 20
láminas. Año II. 288 págs. y 24 láminas. Es el primer periódico ilustrado que ha viste la luz en Filipinas.
Contiene algunos artículos muy curiosos. En el 2.° año, además de las láms. tiradas aparte, introdújosc la
mejora de aumentar fas págs. de texto é ingerir grabs, en el mismo. Murió por falta de lectores, no
porque el periódico decayese. Escasean mucho las colecciones completas, por las que ha llegado á
pagarse 15 duros. Mi ejemplar es magnifico.
262. Mercader y S artorio (Luis). Memoria sobre las ventajas del Tabaco filipino, presentada en 1857.
Madrid, T. Fortanet, 1859.
En 4 .0 Págs.: 26. Y una h. en b.
263. Real decreto de 13 de Mayo de 1859, sobre Clases pasivas de Ultramar con copia de todas las
disposiciones anteriores, que se mandan observar en él. Manila, Ramírez y Giraudier, 1859.
En 4.0 Págs.: 2 s .n . + 25 (y la v. en b.). Pap. de hilo.
264. Bergaño (Fr. Diego), agustino. Vocabulario de la lengua Pampanga en Romance. Manila, Ramírez y
Giraudier, 1860.
En fol. Págs.: 16 s. n. + 343 (y la v. en b.) Pap. de dos clases. Está es la segunda y hasta hoy última
edición. La primera imprimióse en 17 32 .—V. núm. 31 .
265. Encarnación (Fr. Juan F. de la), recoleto. Novena sa olay uyamot ñga pag panameon can María
Santísima. Manila, Imp. de los Amigos del País, 1860.
En 8.° Págs.: 44. Esta Novena fud escrita en Castellano por el P. Fr. Joaquín de Coria, franciscano; y la
tradujo al Bisaya el P. Encarnación, autor del Diccionario de la misma lengua.— V. núms. 204 y 216.
266. Diez (Fr. Esteban), agustino. Maicling casulatan na caoouian nang di mabilang na manga
daraquilang biyaya, mañga indulgencias, etc. Manila, Imp. de los Amigos del Pais, por Est. Plana-jorba,
1860.
En 8.° Págs.: 63 {y la v. en b.). Librito de prácticas religiosas, escrito en Tagalo. Probablemente segunda ó
tercera edición; á lo menos sé que se hizo una en 183 1 en la Imp. Filipina. Otro trabajo del mismo
notable tagalista dejo anotado bajo el num. 111 .
267. Gaínza (Fr. Francisco), dominico. Facultades de los Obispos de Utramar; y disertación canónico-legal
sobre todo lo relativo á esponsales y matrimonios de las diferentes castas que viven en estas Islas; y
disertación canónico-práctica sobre dispensas matrimoniales y su ejecución. Manila, Imp. de Santo
Tomás, por J. Cortada, 1860.
En 4.° Págs.: XV (y la v. en b.) + 354. Pap. de hilo. Esta interesante obra se reimprimió en Madrid en
1877.
214
268. Noceda (Juan de), jesuíta, y otros. Vocabulario de la lengua Tagala... últimamente aumentado y
coordinado por varios religiosos de la Orden de Agustinos calzados. Manila, Ramírez y Giraudier, 1860.
En fol. Págs.: 17 s. n. (y la v. en b.) + 642. Pap. de tres clases.—V. núms. 48 y 136, donde se registran las
dos ediciones de 1754 y 1832, respectivamente. Esta tercera y última ha ganado mucho con las
adiciones puestas por los agustinos.
269. Noticia del origen y hechos notables de la Real Sociedad Económica de Filipinas según sus actas y
documentos oficiales. Manila, Imp. de Ramírez y Giraudier, 1860.
En fol. Págs.: 18. Muy curioso folleto, por el que se prueba á cuánto menos ha venido esa Corporación,
hoy casi exánime, antaño activísima y celosa del bienestar general. Su primera Memoria para el
Gobierno metropolitico queda apuntada bajo el número 141.
270. Reglamento para ia Escuela Municipal de Manila sostenida por el Escmo. Ayuntamiento y
regentada por los PP. de la Compañía de Jesús. Manila, Ramírez y Giraudier, 1860.
En 4.° Págs.: 12 . Subsiste e9ta Escuela, conocida hoy con el nombre de Ateneo Municipal.
( Continuará en el próximo volumen.)
Here ends Vol. 1 of the document. Transcription started 12 June 2019 and ended 26 June 2019, while
translation through the facility of Google Translate was started in 13 August 2019 by Dominador N.
Marcaida Jr., Camaligan, Camarines Sur, Philippines.
215