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1623 he was slain by a fierce Moro chief whom he had rebuked for his acts of injustice and tyranny. See sketches of his life in Luis de Jesús’s Historia, pp. 53‑55; and Provincia de S. Nicolas de Tolentino, pp. 308, 309.

26 Apparently referring to the missions founded by the Jesuits, some years before, in northern Mindanao; see vol. XIII, pp. 48.80. Fuller accounts. of these missions are given in Combés’s Historia de Mindanao, which will be presented in later volumes of this series.

27 Situated in central Surigao, on a chain of lakes and rivers from which issues the Butuan River, flowing northward into the bay of same name.

28 See Delgado’s account of the various kinds of bees in the Philippines (Historia, pp. 848‑850).

29 The pangolin or Manis, commonly known as ant‑eater. The preceding sentence probably refers to the flying lemur.

30 Cf. account of the weapons used by the Mindanao, given by Retana and Pastells in their edition of Combés’s Historia de Mindanao, cols. 782 and 783. Also cf. weapons of North American Indians, as described in Jesuit Relations —see Index vol. lxxii, pp. 337, 338.

31 Referring to Siargao Island, off northeast of Mindanao, about twenty‑one miles long and fourteen wide.

32 Cimarrón is an American word meaning “wild “ or “unruly,’ and is also applied to a run away slave. O. T. Mason, in his translation of Blumentritt’s Nátive Tribes of the Philippines (Washington, 1901) says (p. 536) that “this characterization is given to heathen tribes of most varied affiliation, living without attachment and in poverty, chiefly posterity of the Remontados.” Buzeta and Bravo (Diccionario) say that these people are “collections or tribes of infidels known by this name in the island of Luzón and others of the archipelago. There is at present a tribe living in the dense forest of the mountain Isaroc in the province of Camarines Sur. There are also some collections of these and ionic hostiles in the mountains of the island and province of Samar. They‑are descendants of the Negrito race, who seem to become differentiated from their own species because of their extraordinarily wild and mountainous life “. Hence the name seems to have been given these people in Mindanao simply to distinguish them u especially barbarous and difficult to establish relations among. They were probably one of the numerous tribes of Negritos such as inhabit Mindanao today.

33 In a brief description of which occurs in a geographical work by the Chinese writer Chao‑Yu‑Kua (who flourished in the thirteenth century) which account will appear later in this series is an interesting mention of “nests “ built in trees by the Actas or Negritos, who live therein in single families. Professor Friedrich Ratzel (History of Mankind, Butler’s translation, London and New York, 1,896) says (i, p. 111) that the Battaks in Sumatra, and ‘many Melanesians lived in trees; and on p. 422, he says: “Among the Battaks safe dwelling places are also found at the point where a tree‑stem forks or throws off branches; the central shoot is lopped off, and the surrounding branches remain.” Continuing he speaks of the huts built by the Ilongotes of Luzón on tree stems, which are made from leaves of the nipa‑paim and bamboo.”The Orang‑Sakei and the Lubus of Sumatra also live to’ some extent’ in trees “ (p. 423). There are also tree‑dwellers in Africa and India.

34 “In older works are so named [Caragas] he warlike and Christian inhabitants of the localities subdued, by the Spaniards on the east coast of Mindanaó, and, indeed, after their principal city, Caraga. It has been called, if not a peculiar language, a Visaya dialect,’ while now only Visaya (near Manobo and Mandaya) is spoken, and an especial Caraga nation is no longer known “ (Blumentritt’s “Native Tribes of the ‘Philippines, “ in Smithsonian Report, 1899, p. 535.)

35 Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).

36 See account of this mission in vol. XXI, pp. 231‑236.

37 Agustin de San Pedro (whose family name was Rodriguez) was born in Braganza, Portugal, in 1599; he studied in the university of Salamanca, afterward entering the Recollect convent at Valladolid, making his profession in 1619. At Portillo, he devoted himself to the study of mathematics, and especially of military science to such an extent that “his superiors commanded him to desist from these, as unsuited to the religious profession.” In 1623 he departed for the Philippines; where he was assigned to the Mindanao field, spending therein many years; his military studies were here made useful in defending the missions against Moro raids, and training the Christian Indians to fight their enemies successfully; and he was known throughout the Philippines as “Padre Capitan “ which name is also applied to a village on the northern coast of Mindanao, southwest of Iligan. Fray Agustin was sent to Romblón soon after the Lanao expeditions here related to fortify the villages there arid instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (See Prov. de S. Nicolas de Tolentino, pp. 290‑292).

38 The taking of slaves in Mindanao by the Spaniards (which has often been urged as one of the best methods of subduing those fierce people) was legalizad by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religión of Mahomet, have rebelled; and since then, in alliance with the enemies of this crown, they have done great harm to our vassals. In order to facilitate their punishment, it has been deemed an efficacious corrective to declare that those who should be captured in war be made slaves. We order that such be done; but that this distinction be observed, namely, that if the said Mindanaos be simple heathen, they be not regarded as slaves; but if they be Moors by nation and birth, and shall go to other islands to introduce their dogmas or teach their Mahometan religion, or make war on the Spaniards or Indians who are subject to us, or hincer our royal service, then in that case they may be made slaves. But those who are Indians and shall have become Mahometans, shall not be made slaves. Such will be persuaded by lawful and kind methods to be converted to our holy Catholic faith.” Felipe II, July 4, 1570; Felipe III, May 29, 1620; Recopilación, lib. vi, tit. ii, ley xii.]

This law was quite at variance with the general law that prohibited slavery of Indians, which was extended expressly to the Moluccas by a special law promulgated by Felipe III, Madrid, October 10, 1618, (lib. vi, tit. ii, ley viii).

39 In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).

40 Varalao is but a phonetic variant of bararao or balarao. Luis de Jesús here supplies the “missing link “ to Rizal’s statement regarding this weapon (vol. XVI, p. 81, note), and identifies the balarao as the well‑known kris of the Malays.

41 In regard to this ceremony —the blood‑covenant, or “blood–friendship “—see H. C. Trumbull’s Blood Covenant (3^rd ed., Philadelphia, 1898); he describes it as performed in many countries and in all ages, in various forms; its purposes, methods, and symbolism; and its meaning in the Bible. In brief, it appears to be a primitive form of expressing personal union and friendship in the closest bonds, which may not be broken without dishonor.

42 The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, I, p. 45): “In the elections of [local] magistrates which the alcalde of Ilocos Sur held in 1844, I had the good‑fortune to be present at some of them; and I noticed that the gobernadorcillos of those infidels, on receiving the rod of office from the hands of that chief, offered, in place of the oath which the Christians swear to administer justice, the following imprecation: ‘May a baneful wind strike me, the sun’s rays slay me, and the crocodile catch me sleeping, if I do not fulfill my duty. ’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”

43 Cf. note in Vol. XXI, p. 165; these confriars are mentioned in the Catholic Dictionary as the third order rather than the fourth.

44 Thus in the Spanish text; apparently an ancient use of the word relator for refrendario, meaning an official appointed to countersign edicts and other public acts. As here used of a priest, it probably refers to his having such an appointment in the diocesan court.

45 This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).

46 Combés adds, “and bohaui by the natives “ (ut supra, col. 146).

47 Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.

48 The following two sections are taken from the Historia de los religiosos descalzos (Madrid, 1681) of Luis de Jesús, pp. 371-373.

49 The title‑page of this book, translated, reads as follows: “General history of the discalced religious of the Order of the hermits of the great father and doctor of the Church, St. Augustine, of the congregation of España and of the Indias. Volume third: which was written by the very reverend father Fray Diego de Santa Theresa, pensioned lecturer, ex‑definitor, and chronicler general of the said congregation; arranged and enlarged by Father Fray Pedro de San Francisco de Assis, pensioned lecturer, calificador of the Holy Office, definitor of the holy province of Aragon, and chronicler‑general. Dedicated to Nuestra Señora del Pilar [i. e, “our Lady of the Pillar “] of Zaragoza. Containing apologetic additions to the first volume in defense of the discalced Augustinans, in answer to what was written against them by the father master Fray Alonso de Villerino; and one decade, namely, from the year 1651 to that of 1660. With license. In Barcelona; at the press of the heirs of Juan Pablo and Maria Martí, under the management of Mauro Martí, in the year 1743.” The heading of the dedication is as follows; “To the sovereign queen of heaven and earth, on her throne of the pillar in Zaragoza “ and it is followed by . a long and curious letter of dedication. We translate and condense’ from a copy owned by the Library of Congress, which hears the following inscription: “[This book) belongs to the Library of the convent of the discalced Aúgustinian fathers of Valladolid. Fray Tomas de San José, Librarian.”

50 Manobos: This name is applied to several pagan Malay tribes in northern and eastern Mindanao, the word meaning “man “ just as many other savage tribes in all parts of the world designate themselves as “men “ ( “the men, “ par excellence) ; but Santa Theresa’s description of them does not accord with that of Dr. Barrows. (See Census of Philippine Islands, i, pp. 461, 462.)

51 The same name as Dávao, that of the province occupying the southeastern part of Mindanao.

52 i. e.”black vomit, “ a reference to the yellow fever, which is still prevalent today in that region.

53 i. e., “within two days’ journey.”

54 i. e., “When officiating in his duties, and as far as it relates to the care of souls.”

55 The Negritos (who have been frequently mentioned in previous volumes pf this series), or Actas, form part of the Eastern division of the pygmy race of blacks. In the Philippines, the Negritos are found mainly in Luzón and Panay, and in northeastern Mindanao; in smaller numbers they also inhabit districts in Palawan and Negros, and in some small islands besides. As in our text, they are, in Luzón, often mentioned in connection with the Zambals who “were the most indolent and backward of the Malayan peoples, “ and “who, in the days before the arrival of the Europeans, were in such close contact with the Negritos as to impose on them their language, and they have done it so thoroughly that no trace of an original Negrito dialect remains.” See VV. A. Reed’s study of the “Negritos of Zambales, “ vol. ii, part i of Ethnological Survey Publications (Manila, 1904); it contains valuable information, based on actual field‑work among those people, regarding their habitat, physical features, dress, industrial and social life, amusements, superstitions, etc., with numerous illustrations.

56 Apparently this comparison of financial statements was inserted by Fray Pedro de San Francisco de Asis, the editor of Santa Theresa’s work.

57 Agutaya is the principal island of the northern Cuyos group, and contains a town of the same name.

58 There are several places of this name in the islands; the reference in the text is probably Taytay, the chief town of northern Palawan.

59 Following is a translation of the title-page of this work: “General history of the discalced religious of the Order of the hermits of the great father and doctor of the Church, San Agustín, of the congregation of España ando f the Indias. Volume tour. By Father Fray Pedro de San Francisco de Assis, pensioned lecturer, calificador of the Holy Office, apostolic missionary, father of the province of Aragon, ex–definitor-general, and chronicler of the said congregation. Dedicated to St. Nicholas of Tolentino. Containing three decades, extending from the year 1661 to that of 1690. Zaragoza, printed by Francisco Moreno, in the year 1756.”

60 A sidenote at this point in the original is as follows: “Historia de la Provincia del Santo Rosario, volume ii, book. ii, chapter xv.” The reference is of course to Baltasar de Santa Cruz’s book.

61 A sidenote in the original refers to volume iii of the Recollect History by Santa Theresa, Decade VII, book i, chapter iv, section vii, folio 241, nos. 507‑515. The Philippine portion of this book appears in our vol. xxxvi, pp. 113‑189.

62 Juan Polanco (not Palanco), was a native of the Burgos mountain region, and professed in the Dominican convent of Valladolid, July 13, 1639. As he showed evident signs of a brilliant mind he was sent to the college of San Gregorio of Valladolid, after graduating from which he returned to the convent as lecturer, in philosophy. Thence he went to the convent of Trianos as master of students, but later joining the Philippine mission arrived at those islands in 1658. Destined for the instruction of the Chinese he was sent to the Chinese missions as soon as he had mastered the language. His two years in China were years of continual suffering, imprisonment, and torment. Recalled, although against his will, to become procurator for his province in Madrid and Rome, and to act as definitor in the general chapter, he gave up his mission work. Always of a humble and obedient disposition, when he was ordered to return immediately to Spain on one occasion after he had just conducted a mission to Mexico, he obeyed without hesitation, but he had scarcely reached the convent at Sevilla, when he died, December 2, 1671. At the chapter held at Rome 1668, he petitioned the beatification of the Japanese martyrs See Reseña biografica, ii,pp. 1-3.

63 A sidenote in the original at this point refers to the Chrónicas of San Antonio, i, book i, chapter xvii.

64 A sidenote of the original reads:.”All this appears from Father Fray Juan Francisco de San Antonio, ut supra, book ii, chapter xviii, folio 364, and chapter xix, folio 372.”

65 A sidenote of the original refers to San Antonio i, book i, chapter Iv, folio 220 and chapter lvii, folio 224.

66 So called perhaps from the long robe probably worn women who were allowed to take partial vows.

67 A sidenote at this point refers to Father Nieremberg’s Oculta y curiosa philosophia, last treatise, folio 431. This book is rightly named Curiosa y oculta filosofia, and was published in two parts in Madrid, 1643. Juan. Eusebio Nieremberg was born in Madrid either in 159O or 1595. His father was a Tyrolese, and his mother a Bavarian. Educated at the university at Salamanca, he took the Jesuit habit in the same city in 1614. He became known for his learning and ability and for fourteen years filled the chair of natural history at the royal school at Madrid, and for three years after that lectured on the scriptures. At the same time he was held in high esteem as a confessor, and was solicited by many prominent people as such. In 1642, he gave up teaching entirely because of an attack of paralysis. His death occurred at Madrid, April 7, 1658. He was the author of many works in Spanish and Latin, some of which have been translated into French and Arabic, and other languages. See Rose’s New General Biographical Dictionary, and Hoefer’s Nouvelle Biographic generale.

68 Sidenotes at this point in the original refer as follows: “Volume i of this History [i. e., the volume by Andrés de San Nicolas, for extract from which see our vol. xxi], decade ii, chapter ix, folio 452; volume iii [i. e., the volume by Diego de Santa Theresa, from which appear extracts in vol. xxxvi, pp. 113‑188], marginal numbers, 233, 257 et seq., 530 et seq., 540, 596, and 649.”

69 There is a sidenote reference here in the original to Santa Cruz’s Historia, part ii, book i, chapter xxiii.

70 A sidenote of the original refers here to Santa Theresa’s Historia, marginal numbers 649 and 651.

71 See vol. XL, p. 179, note 78.

72 A sidenote here refers to Santa Theresa’s Historia,no. 259 ff.

73 The references in the margin at this point are to San Andrés’s Historia. folios 451, 452; Luis de Jesus’s Historia, folios 39, 40, 44, 45,70,282, 284‑295, and 353; Santa Theresa’s Historia, marginal numbers 250 ff., 366 ff. 519, 522, 534, 599; 603, 615-629, 646 ff., and 740 ff.

74 Subhastación: literally, sale of goods at public auction.

75 Our author also refers in sidenotes at this place to Luis de Jesús’s Historia, folios 45, 167 ff., 284‑295, and 353; and to Santa Theresa’s Historia, marginal numbers 328, 522. 534, 648, 741, and 1153.

76 A sidenote reference at this point reads: “See Volume iii of this Historia [i. e., Santa Theresa’s], marginal numbers 737-742.”

77 The reference is to volume i of the series of histories of the Recollect order, the volume by Andrés de San Nicolas, decade 2, chapter vi from folio 419.

78 A reference here in the original is to Santa Cruz’s Historia, folio 499.

79 A sidenote refers to San Antonio’s Chronicas, i, book i, chapter 39, no. 407, folio 139.

80 A sidenote refers at this point to Santa Theresa, nos. 239 ff., and 737 ff.

81 See vol. xl, p. I23, note 46.

82 Mindoro has an area of 3,851 square miles, according to the estimate of the Census of the Philippines, i, pp. 65, 66. It has a maximum length of l00 miles and its greatest width is about 60 miles. Though represented as having two mountain ranges those who have crossed the island say that it has but one. The highest elevation of that range is Mt. Halcón, about 8,8oo ft. high. The island has much valuable timber. The settlements are mostly confined to the coast, and are small, while me wild people live in the interior.

83 Of “yonote “ Colin (Labor evangélica, p. 29) says: “They [i. e., the inhabitants of Mindoro) pay their tribute in yonote, which is a kind of black hemp, produced by certain palms. It is used for the larger cables of ships, which are made in the rope factory of the village of Tal.” Cf. bonote, vol. X, p. 58; and vol. XIV, p. 257.

84 San Antonio, i, p. 102, notes that the island of Mindoro was formerly called Mait. Its Chinese name was Ka‑may‑en (see vol. XXXIV, p. 187, note 15).

85 Our author refers in a sidenote to San Agustin’s Conquistas, book ii, chapter i, pp. 216, 250. The first page makes no mention of the “simplicity.”

86 The sidenote reference to San Antonio is to his Cronicas, volume i, p. 103.

87 A sidenote reference is to San Agustin’s Conquistas, pp. 216, 224, 292.

88 See vol. II, p. 59, note 22.

89 Sidenote reference: San Agustin, ut supra, p. 292.

90 Sidenote reference: San Agustin, p. 250.

91 Sidenote references: Father Fray Marcelo de Ribadeneyra, in his Historia, folio 84; father Fray Juan Francisco de San Antonio in his Chronicas, volume i, folio 20.

92 Murillo Velarde (folio 123 verso, no. 306) records that two Jesuits were sent to Mindoro to work in the field of the seculars in 1640. Juan de Polanco, O. P., notes that about 1645 there were four or five Jesuits in Mindoro who worked among the people of the uplands (see Pastells’s edition of Colin’s Labor evangelica, iii, p. 735). San Antonio notes (i, p. 203) Jesuit residences in the jurisdiction of Mindoro.

93 A sidenote reference is to nos. 400, 715, ante.

94 Our author refers in a sidenote to San Antonio, I, p. 207.

95 A sidenote reference is to folio 80 of Joseph Sicardo’s Christiandad del Japón… Memorias sacras de los martyres de las ilustres religions… con especialidad de los religiosos del orden de S. Augustin (Madrid, 1698).

96 A sidenote refers to Santa Theresa, no. 740 ff.

97 A sidenote refers to San Antonio, i, p. 207. The present total population of Mindoro (according to the Census of the Philippines ii, p. 407) is 28,361, of which the civilized or Christian people number 21,097. The native peoples include Bicols, Ilocanos, Mangyans, Pampangans, Pangasináns, Tagálogs, Visayans and Zambals. The wild people are all Mangyans.

98 See ante, note 47. See also the Census of the Philippines (i, pp. 472, 473, 547, 548), which says that the Mangyans are probably a mixture of Negritos with other native peoples, and posibly some slight infusion of white blood in some localities

99 The reference is to I Corinthians iii, 6.

100 A sidenote here refers to nos. 32-38 ante.

101 The original refers at this point to Luis de Jesús, folios 36, 42 ff.

102 A sidenote reference is to Santa Theresa, no. 740 ff.

103 A sidenote reference is to San Antonio, i, p. 215.

104 The present population of the island of Romblon is 9,347, all civilized. This must be differentiated from the province of Romblon, which contains a number of islands, and has a population of 52,848. The Calamianes or Culión group is located in the southwestern part of the archipelago between Mindoro and Paragua between lat. 11º 39’ and 12º 20’ N., and long. 119º 47’ and 120º 23’ E., or a sea area of 1,927 square miles. This group consists of well over 100 islands, islets, and mere rocks, many of then unnamed. The largest island in the group are Busuanga, Calamian and Linapacan. The population of Calamianes is given as follows for a number of years: 1876, 16,403; 1885, 21,573; 1886, 17,594; 1887, 16,016; 1888, 14,739; 1889, 16,876; 1891, 18,391; 1892, 18,053; 1893, 19,292; 1894, 18,540; 1895, 16,186; 1896, 15,620; 1897, 15,661; 1898, 14,283. While the falling off in later years may be accounted for possibly by the movements of population during the insurrectionary period, it must be assumed that the returns for the earlier years are incorrect, for they would not naturally vary so greatly from year to year. See U. S. Philippine Gazetteer, pp. 412-415; and Census of the Philippines, ii, pp. 197,198,405; and iii, pp. 12-16.

105 A sidenote refers to Santa Theresa, no. 1228.

106 Tomás Antonio Manrique de la Cerda, conde de Paredes, marqués de la Laguna, and knight of the Order of Alcantara, took office as viceroy of Mexico, November 30, 1680. The chief events of his term were the piratical raids, chiefly by French corsairs. His residencia was taken in 1686, and about two years later he returned to Spain. See Bancroft’s Mexico, iii, pp. 190-207.

107 The island of Masbate has an area of 1,236 square miles. It is mountainous, the mean elevation ranging from 2,000 to 3,500 feet. Its present total population is 29,451, all civilized, and the great majority Visayan. See Census of the Philippines, i, p. 66; ii, pp. 30, 392, 407.

108 Ticao belongs to the present province of Masbate. It is very small, containing an area of only 121 square miles. In shape it is long and narrow, and not of great elevation. Its present population is 10,183. The chief known occupation is agriculture, See ut supra, i, p. 66, ii, p. 30.

109 The same general description as that of Ticao fits Burias. Like that island, it also belongs to the province of Masbate. Its area is 197 square miles, and its population 1,627. See ut supra, i, p. 66, ii, p. 30.

110 Sidenotes at this point refer to San Agustin’s Conquistas, book ii, chapter i, p. 215; book iii, chapter xxv, pp 515, 516, 529.

111 A sidenote refers to San Antonio, i, folio 219.

112 A sidenote refers to Santa Theresa, no. 740 ff.

113 A sidenote refers to ut supra, no. 739.

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