chapter xxv

, pp. 515, 516, 529.

[61] A sidenote refers to San Antonio, i, folio 219.

[62] A sidenote reference is to Santa Theresa, no. 740 ff.

[63] A sidenote refers to ut supra, no. 739.

[64] Miguel Poblete was archbishop of Manila from 1653 to 1668.

[65] Bolinao is now located on the northeastern end of the Zambal Peninsula. Before being moved by the Dominicans, it must have been located on the island of Santiago or Purra, just across the channel from its present location. Its present population (see Census of Philippines, ii, p. 244), is 5,397.

[66] Today located on the coast. Its present population is 6,139. See Census of Philippines, ii, p. 244.

[67] Masinloc (see ut supra) has a present population of 3,230.

[68] Iba, now the capital of the province of Zambales, is located on a river a very short distance from the coast. Its present population is 4,482. See Census of Philippines, ii., p. 244.

[69] The modern Cabangán is located on the coast road a few miles south of Iba. Its present population (see ut supra) is 3,015.

[70] The village of Subic is located on the northern side of the bay of the same name, and its present population (see ut supra) is 2,525. Subic Bay is one of the best natural harbors in the Philippines.

[71] See the Dominican account of their missions among the Zambals, as given by Salazar, in Vol. XLIII.

[72] i.e., Incense, or storax. The word is spelt "camangyian" in the Tagálog dictionary of Noceda and Sanlucar.

[73] The port and village of San Jacinto are located on the east coast of Ticao Island toward the north. The village has a present population of 4,845. See Census of the Philippines, ii, p. 232.

[74] Mobo is an inland village in the northeastern part of Masbate, located on a river a short distance from the capital village called Masbate. Its present population is 2,657. See Census of the Philippines, ii, p. 232.

[75] Domingo Pérez was born in Santa Justa near Santander, in 1636. Entering the convent at Santillana, he professed as a Dominican there, October 14, 1659. Refusing the offer of a college education in Alcalá de Henares, he went to the Philippines, after teaching philosophy for a time at Mexico. Reaching Manila in December 1666, he taught philosophy until the following year, when he was assigned to the province of Bataán, at the convent of Oriong, which was declared independent of Abucay in that same year. Three of his five years there he acted as vicar. From Oriong he went to Samál, and thence to Abucay in 1675. Somewhat later he was sent to Balacbac, but remained there but a short time because of the complaints of the Recollects, who claimed that the Dominicans were usurping their territory. In 1677 he was appointed vicar of Abucay, where his capacity for work and his zeal were conspicuous. In 1678 he was appointed vicar of Binondoc, remaining there one year. When the Dominicans were given charge of the province of Zambales in 1679, he was made vicar of that whole district. He was conspicuous throughout the province for his efforts in destroying idol worship, and his opposition to that and all manner of vices finally ended in his murder, as related in the text. He died on November 15, 1683. He was the author of a relation on the customs and superstitions of the Zambals, which existed in the Dominican archives at Manila. See Reseña biográfica, ii, pp. 34-43.

[76] Juan Rois (Roes, Ruiz) was a Galician, and professed in the Dominican convent of Lugo, September 2, 1679. Arriving at the Philippines that same year, he was assigned in 1680 to the house at Masinloc, and in 1682 to that at Nueva Toledo. In 1684 he was again assigned to Masinloc, and in 1686 became vicar of Paynaven and vicar-provincial of Zambales. He was sent to the Batanes Islands with Father Mateo González, in 1688, where he died that same year from the unhealthfulness of the region and his hardships. See Reseña biográfica, ii, pp. 216, 217.

[77] Possibly the agos-os, or Ficus pungens, which is used occasionally in house construction. See Official Handbook of Philippines, p. 341; and Ahern's Important Philippine Woods (Forestry Bureau, Manila, 1901), p. 8.

[78] See Salazar's Historia, pp. 275-313, for the Dominican account of the missions of Zambales, the incidents of Calignao, and the life of Father Domingo Pérez. Concepción evidently had before him this account in compiling his own.

[79] Juan Peguero, O.P., was born in Estremadura, and professed in the Seville convent, November 1, 1659. After arriving in the Philippines, he was assigned to the province of Bataán, where he labored in the convents of Samal and Abucay. He was associate in Binondoc during the years 1671-1673, when he became vicar of San Juan del Monte, serving also in the latter in 1680 and 1686-1691. He was vicar of Oriong 1677-1680, and became procurator, along with his other duties, in the latter year. His death occurred at the Manila convent, May 21, 1691. He wrote a compendium of the history of the province, and a biography of Domingo Pérez, the latter of which he dated and signed on February 1, 1691, and which was conserved in the Dominican convent at Manila. One of his works was to construct an aqueduct from the Pasig for the better water-supply of Manila, but an earthquake totally destroyed his work. See Reseña biográfica, ii, pp. 81, 82.

[80] Doubtless the Recopilación de las Leyes de los Reynos de las Indias, first published at Madrid, 1681.

[81] Traslado: The reference or act of delivering written judicial proceedings to the other party, in order that on examination of them he may prepare his answer. Appleton's New Velázquez Dictionary.

[82] Raimundo Berart, O.P., was a native of Cataluña, and professed in the convent of Santa Catalina Virgén y Martir, in Barcelona, at that time being doctor in both laws at the university of Lérida. He arrived at Manila at the age of twenty-eight, in the year 1679. He speedily became associate to the archbishop, Felipe Pardo, in whose defense he wrote several manifestos which remain in MS. In 1681 the ecclesiastical cabildo asked that the archbishop give him up, and probably in answer to that demand, he was assigned to the convent of Abucay in the province of Bataán. In 1684 he became vicar of that convent, and in 1686 he was appointed rector and chancellor of the college of Santo Tomás in Manila. He left the islands before July 13, 1689, and from that time until 1696 was in charge of the hospitium in Mexico. In 1696 he was sent to Spain as definitor in general chapter, and died in that country in 1713. See Reseña biográfica, ii, pp. 195-206.

[83] This date cannot be reconciled with the dates that follow. It may be an error for 1685.

[84] Domingo de Escalera was a native of Andalucia, and professed in the Dominican order at Madrid, September 10, 1665. He was a deacon at his arrival at the Philippines. He was first assigned to the house of San Gabriel in Binondo; became vicar of Sámal in the province of Bataán in 1680, and in 1682 of Abucay, after which he was again at Binondo. During the years 1686-1690, he was procurator-general, and during part of that time (1686-1688), had charge of the natives in the Manila convent. In 1690 he was definitor and acted as vicar again of Binondo, where he remained until 1698, when he became president of the college of San Juan de Letrán. He was appointed president of the hospital of San Gabriel, and procurator-general of the province. Although assigned as vicar of the convent of San Telmo in Cavite in 1702, he resigned that office in November of that same year, and went to the mission at Ituy. His death occurred on the nineteenth of the following month, and resulted from the unhealthful region. During the year spent among the mountains of Zambales, he formed the village of Malso. See Reseña biográfica, ii, pp. 169, 170.

[85] Pedro Mejorada, O.P., professed in the convent at Salamanca, and on going to the Philippines was assigned to the Tagálog district. He ministered four years in Binondo, then the same period in Sámal, in the province of Bataán. In 1694, he was assigned as lecturer on theology at the college of Santo Tomás in Manila, where he remained for four years. The following eight years were spent in Abucay and Oriong. In the year 1702 he received the title of calificador of the Holy Office, and in 1706 was appointed rector and chancellor of the university, which position he filled until 1710, when he was elected provincial of the order. On the termination of that office in 1714, he was elected regent of studies in the college of Santo Tomás. In November of that same year, however, he resigned in order to return to his convent at Salamanca, arriving in Madrid in 1716. Although lie was elected prior of the Salamanca convent, he was not to be allowed to enjoy that position, for a royal appointment as bishop of Nueva Segovia caused him, howbeit unwillingly, to return to the Philippines. Entering those islands once more in 1718, he assumed the duties of his office, but died in Vigan in June of the following year in the sixty-third year of his age, and after a residence in the islands of thirty-one years. See Reseña biográfica, ii, pp. 230-234.

[86] Domingo Collantes, the author of the fourth part of the Dominican history of the Philippines, was a native of Villa de Herrin de Campos, in the bishopric of Palencia. He professed in the convent at Valladolid, in 1764, and arrived in Manila, July 8, 1769. He held several conventual posts in his order there, among them that of provincial. The bishopric of Nueva Cáceres was later given to him. His death occurred in Manila in 1808 at the age of sixty. See Pardo de Tavera's Biblioteca filipina, p. 107.

[87] Spanish, romper el nombre; "to cease using the countersign of recognition, when daybreak comes, for which purpose the drums, cornets, trumpets, or other musical instruments give the signal with the call named diana" (Dominguez); cf. French reveille.

[88] In Sulu roadstead; anchorage is north of the town. In channel between Sulu roadstead and Marongas is a pearl-oyster bed, which employs many boats. This is an important industry, pearls and pearl-shells being the chief articles in the export trade of the island. (U. S. Philippine Gazetteer.)

[89] Colin (who was at that time in Joló) says of this (Labor evangélica, ed. 1663, p. 49): "There was found near the island of Joló a piece [of amber] which weighed more than eight arrobas, of the best kind that exists, which is the gray [el gris]." Retana and Pastells regard Combés's ambar as meaning amber, the vegetable fossil; but it is possible that all these writers mean rather ambergris, which is supposed to be a morbid secretion of the sperm whale, and has been used as a perfume.

[90] It was Lopez who soon afterward, having gone to Manila to report results to Governor Fajardo, secured (largely through the influence of Venegas, who was very friendly to Lopez) permission for six Jesuits to labor in the islands of the south, the rebuilding of their residence at Zamboanga, and the exemption of the Lutaos from tribute, and the appointment of Rafael Omen de Azevedo as governor. (Murillo Velarde, Hist. de Philipinas, fol. 151 b.)

[91] In the text, desvelar, "to keep awake"--but from the context, apparently an error of some sort.

[92] Spanish, dió una bofetada, literally, "gave a blow in the face"--in the Spanish a play on words which it is difficult to retain in English.

[93] This order was carried out by Balatamay, on December 13, 1655. See Combés's detailed account of this tragedy, as cited by Diaz.

[94] Pedro Durán de Monforte; his term of office began in 1649, and lasted until Esteybar's arrival at Zamboanga (Dec. 2, 1656).

[95] "La Silanga, which is a strait that is formed by the island of Tulaya with the land of Mindanao" (Diaz, p. 561). Retana and Pastells, in their edition of Combés, make Tulaya the modern Tulayan, near Sulu--an evident error, from Diaz's statement.

[96] Referring to the governor ad interim from November, 1661 to February, 1662; Combés describes at length his "persecution" of the Jesuits at Zamboanga (col. 591-609), but does not mention his name.

[97] "Hardly had Morales reached the islands, when a new despatch arrived from Manila, repeating the same orders. The silence of the Spaniards [i.e., regarding their first order to leave the fort], and the hurried preparations that were made that very night for the withdrawal of Morales, inflamed the injured feelings of the Lutaos, nor could any argument repress them. The governor did not attempt to do more than console them, in order that they might prudently decide what they should do; he told them that the Spaniards would never forsake them, and that if the Lutaos would follow them there were places in the islands, with equal and even greater advantages, where they could live; that Corralat was friendly, and the Spaniards would charge him to maintain friendly relations with them, which they could with good reason expect, as he was of the same nation as themselves; that if he should not fulfil this obligation, occasion would not fail the Spaniards to avenge them. He also said that they could, with the forts which he left to them, easily defend themselves from their enemies; and finally, that they should await the ultimate decision which would be brought by General Don Francisco de Atienza on his way to Maluco, since it might improve the condition of affairs.

"Little impression did these arguments, which the Spaniards offered by way of consolation, make on the Lutaos. The tyrannies that they would experience when left to their own government had no respect for kinship, nor was there any law save that of might. To leave their homes was most difficult, and to transplant their villages was to ruin them. To defend the fort supplies of ammunition and food were required, and they had no fund to meet these costs. They gave way to lamentations and complaints that, as they had served the Spaniards with their lives, they had roused in their neighbors a mortal hatred; that, notwithstanding they had become Christians, they were left abandoned, in the power of the Moros, without instruction, or defense, or honor. They recounted their services, and their sighs grew heavier, while they declared as false the promises made to them in the beginning, which drew them away from obedience to their natural king; and that with such an example [as this of the Lutaos before them] the peoples [of Mindanao] would not change sides in order to please a nation so unreliable [as the Spaniards]. The Subanos also presented their piteous remonstrances that as a people of the hill-country, and of timid disposition, they were exposed to greater misfortunes. They went to the fort and renewed their importunities, saying that the Spaniards were deserting and abandoning them [notwithstanding] their humble submission, and leaving them to be slaves of their enemies; that although they had maintained the Spaniards with their tributes, provided their houses with their products, and embraced their faith, contented with the freedom which followed Spanish protection, yet now their liberty remained at the mercy of greed, the Spaniards profiting by their lives for the sake of keeping up intercourse with the Macassars and Malayos; and that it was too much to be endured, to leave in such infamous subjection vassals so obedient as they. The governor, his heart pierced by their pathetic expostulations, could give no other satisfaction than his own anxious hopes. In the midst of these limited and sad consolations, with the arrival of the succors for Terrenate came anew the severe orders [for abandoning the forts]; the governor was now unable to give them courage, for lack of means, and all were disconsolate; but it was necessary to execute the rigorous order--those who remained being as sorrowful at it as were those who were going away, and each one endeavoring to make his decision and to suit it to this emergency. Some went to Mindanao, others to Joló, and others to Basilan; many dispersed in the coasts of Zamboangan, the people of Don Alonso Macombon remaining here with him; and a few determined to follow the fortunes of those who retreated thence, going to settle at Dapitan and Zebù.... In the vessels had to be placed more than a thousand souls, and the military supplies. It was a grievous abandonment, by which more than a thousand Christians were left exposed to the cruelty of the Moros.... In great part it was due to the obstinacy of the Jesuits, who, regarding the allowance of fifty men as insufficient, compelled its total abandonment. Such garrisons have been and are sufficient to oppose the Moros in the remaining presidios; and the same would be enough in Zamboangan if the great extent which must be guarded, on account of the size of the fort, were reduced to a little, demolishing the less important part [of the fortifications]. But their profound thoughts feared lest that fort would afterward remain thus scantily garrisoned, and that it would not make so much show or its administration be so conspicuous; nor would there be expended in the allowances [for it] so large sums, which they converted to their own advantage.... Soon there were representations made at the court of injury resulting from its desertion, and consequent royal decrees for its reconstruction, which did not take effect until long afterward." (Concepción, Hist. de Philipinas, vii, pp. 93-97.)

[98] This name is Curay in Concepción's Historia.

[99] An island and point at the entrance to Patungan Bay, in Batangas, Luzón.

[100] It is evident, from the above statements by Diaz, that Barrantes is incorrect in saying (Guerras piráticas, p. 17): "In this manner, so melancholy for Filipinas, ended the seventeenth century." He has made this hasty and unfounded conclusion through failure to search for material to supply the gap which occurs at this point in the narrative which he has used as the basis of the work above cited. This is a MS. narrative of the Moro wars, for an account of which see our Vol. XXIX, p. 174, note 40.