1Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).2See account of this mission inVol. XXI, pp. 231–236.3Agustin 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 and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (SeeProv. de S. Nicolas de Tolentino, pp. 290–292).4The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion 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 simply 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 hinder 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).5In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).6Varalaois but a phonetic variant ofbararaoorbalarao. 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.7In regard to this ceremony—the blood-covenant, or “blood-friendship”—see H. C. Trumbull’sBlood Covenant(3rd 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.8The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): “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 fulfil my duty.’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”9Cf. note inVol. XXI, p. 165; these confriars are mentioned in theCatholic Dictionaryas the third order rather than the fourth.10Thus in the Spanish text; apparently an ancient use of the wordrelatorforrefrendario, 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.11This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).12Combés adds, “and bohaui by the natives” (ut supra, col. 146).13Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.
1Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).2See account of this mission inVol. XXI, pp. 231–236.3Agustin 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 and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (SeeProv. de S. Nicolas de Tolentino, pp. 290–292).4The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion 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 simply 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 hinder 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).5In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).6Varalaois but a phonetic variant ofbararaoorbalarao. 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.7In regard to this ceremony—the blood-covenant, or “blood-friendship”—see H. C. Trumbull’sBlood Covenant(3rd 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.8The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): “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 fulfil my duty.’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”9Cf. note inVol. XXI, p. 165; these confriars are mentioned in theCatholic Dictionaryas the third order rather than the fourth.10Thus in the Spanish text; apparently an ancient use of the wordrelatorforrefrendario, 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.11This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).12Combés adds, “and bohaui by the natives” (ut supra, col. 146).13Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.
1Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).2See account of this mission inVol. XXI, pp. 231–236.3Agustin 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 and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (SeeProv. de S. Nicolas de Tolentino, pp. 290–292).4The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion 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 simply 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 hinder 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).5In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).6Varalaois but a phonetic variant ofbararaoorbalarao. 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.7In regard to this ceremony—the blood-covenant, or “blood-friendship”—see H. C. Trumbull’sBlood Covenant(3rd 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.8The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): “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 fulfil my duty.’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”9Cf. note inVol. XXI, p. 165; these confriars are mentioned in theCatholic Dictionaryas the third order rather than the fourth.10Thus in the Spanish text; apparently an ancient use of the wordrelatorforrefrendario, 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.11This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).12Combés adds, “and bohaui by the natives” (ut supra, col. 146).13Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.
1Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).2See account of this mission inVol. XXI, pp. 231–236.3Agustin 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 and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (SeeProv. de S. Nicolas de Tolentino, pp. 290–292).4The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion 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 simply 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 hinder 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).5In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).6Varalaois but a phonetic variant ofbararaoorbalarao. 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.7In regard to this ceremony—the blood-covenant, or “blood-friendship”—see H. C. Trumbull’sBlood Covenant(3rd 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.8The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): “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 fulfil my duty.’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”9Cf. note inVol. XXI, p. 165; these confriars are mentioned in theCatholic Dictionaryas the third order rather than the fourth.10Thus in the Spanish text; apparently an ancient use of the wordrelatorforrefrendario, 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.11This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).12Combés adds, “and bohaui by the natives” (ut supra, col. 146).13Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.
1Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).
2See account of this mission inVol. XXI, pp. 231–236.
3Agustin 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 and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (SeeProv. de S. Nicolas de Tolentino, pp. 290–292).
4The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: “The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion 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 simply 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 hinder 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).
5In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).
6Varalaois but a phonetic variant ofbararaoorbalarao. 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.
7In regard to this ceremony—the blood-covenant, or “blood-friendship”—see H. C. Trumbull’sBlood Covenant(3rd 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.
8The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): “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 fulfil my duty.’ All their oaths are in the form of imprecations, and they usually observe these obligations faithfully.”
9Cf. note inVol. XXI, p. 165; these confriars are mentioned in theCatholic Dictionaryas the third order rather than the fourth.
10Thus in the Spanish text; apparently an ancient use of the wordrelatorforrefrendario, 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.
11This account of Lake Lanao and its region is evidently compiled from Combés’s description (Hist. Mindanao, book iii, chap. i).
12Combés adds, “and bohaui by the natives” (ut supra, col. 146).
13Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.