CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixedAnother mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
CHAPTER IXMissions to the apostates and infidels intermixed
Another mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.][In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]
Another mission, in my judgment more arduous than any of those I have mentioned, according to what I myself have experienced—and this is the general opinion of all those who are engaged in its cultivation—is the mission which the province maintains in a place which is called the Marangley. This is composed of some very extensive and close forests, with various mountains, so covered with thickets and lofty trees that the sunlight can hardly enter there—although at intervals the natives have their clearings, of land which is so fertile that it seems incredible; and for this very reason, thinking that it would be considered fabulous, I omit an account of the abundance with which the land responds to whatever handful of seed they are accustomed to cast into it.
In the said forests and hills dwell many people of various tribes, mingled together, Christians and infidels. Some are there, attracted by the hills from which they went out [in former times]; others, in flight from the officers of justice, who are seeking them. Many also go there in order to live in idleness, and to free themselves from the payment of tribute and the fulfilment of other obligations; and many, because it is the region in which they were born, and where they have lived as infidels. There they dwell intermingled, infidels and Christians being married together, and mingling a thousand superstitions with the law of Jesus Christ. From this results a hydra more fierce and more difficult to conquer than the celebrated one with which Hercules fought; for the apostates, as being entirely corrupt, are most difficult to reclaim, and they with their corruption, persuasions, and evil customs, to a great degree pervert the simple nature of the infidels, just as St. Paul tells us. Their sustenance is like that which I related of the Zambals, that is, [obtained] from the chase and from the innumerable wild palms which I have already mentioned; but they also sow their scanty bit of rice, the land responding to them with an incredible harvest, although they cultivate it wretchedly and take very little care of their fields. As many of them are Christians and had learned the mysteries of our holy faith, while the infidels among whom they live have a thousand superstitions, omens, and foolish observances, they make a medley of Jesus Christ and Baal, which is not even that of those Samaritans of whom it is related that they desired at the same time to serve the God of Israel and not to cast out their [false] gods. And because among these peoples are generally encountered not only thesuperstitions which those infidel communities maintain, but also the frivolous beliefs in which the peoples of Philipinas were living before they could receive our holy faith, I have thought it well to reserve this information for this place—observing, moreover, that among the Christian communities hardly a trace of these things is now encountered. This is the result of the labors, past and present, of the religious in extirpating them, and even in so short a time they have been able to banish them; while in our Europa, and even in our España, after so many centuries remnants of the ancient paganism are still frequently encountered …. Those of whom we are speaking believe that every forest, every mountain, every river, and every grove has a powerful spirit who rules in those places; they call himNono, which signifies “grandfather”—by which name I understand they call him, partly because they think that the said spirit is that of some one of the powerful ones who once lived there, and also partly on account of the extreme veneration which those people have for their old men. It is also very credible that this foolish belief among them comes from their neighbors the Chinese, who likewise attribute to every river, forest, field, and grove these Penates and fauns, giving them a name which signifies the ruler and master of those places. They believe, then, that this spirit which they say rules there has his dwelling in some one of those trees which are most distinguished for size and for abundance of leaves, as likewise in some great heaps of earth, shaped like a sugar-loaf, which are made by a kind of ants, very destructive, which they callanay,34ofwhich many are found in the open country there. Accordingly, not only do they regard it as a religious duty not to pick fruit or take anything from the said hills without first asking permission from thenono, with words of great reverence, but likewise, whenever they pass before the said tree or hillock, they pay their respects, saying in their language,Tabipo, which means, “By your permission,” and then they go on their way. They are so fearful that, if they fail in doing this, they imagine that the said spirit will send upon them some sickness which will deprivethem of life; this notion they confirm with some irrelevant casualties—some persons having failed to perform this ceremony, and afterward by accident having fallen ill—from which they conclude that this was a punishment from thenono; and therefore they try afterward to appease his anger by various gifts, which they offer to him after their fashion. Moreover, in the said trees there is often heard some loud noise, which, although it is frequently made by some great serpent which has its abode in some hole that may be in the tree, they attribute to itsnono—although it is true that the demon, in order to blind them more and thus to inspire them with greater terror, is wont to appear to them often in the said trees. The sacrifices which they are wont to offer to him in case of sickness, as likewise several times in the year, are reduced to burning certain herbs in front of the said tree, and placing there some little portion of food, drink, leaf tobacco, and an herb which they are accustomed to chew when combined with the small fruit of a palm, which they callluyosin the Pampanga tongue, andbongain the Tagal (and that fruit and the herb all together they call in the former languagemama, and in the latterbuyo), all which things, after having thus offered them, they themselves eat, having made their prayers, such as they are. [Mozo here stops to recall how like superstitions and heathen sacrifices lingered for a long time in Africa and even in Europe, and the efforts made by the Christian fathers to extirpate them. He says that in Filipinas the heathen do not “adore the trees as gods; but the aforesaid tree they regard as the dwelling in which the spirit who rules that grove or forest has his abode, and therefore they offer beforeit what we have described, and perform the said acts of prayer and veneration; but these are not directed to the tree, but to the spirit ornonowho resides in it.”]
Besides this, they have another and exceedingly foolish superstition and belief, which is also found among the Chinese (and the Romans had it, as we read in our father St. Augustine and others); this is the belief that there is an evil spirit who is hostile to the birth of children, and who, they say, in the form of a bird approaches the house where the woman lies in childbirth, and kills the child by tearing out its bowels. This spirit they call in their languageusuang(and it is the same that the Romans call Silvanus), which, they say, shines by night. In order to free themselves from this spirit, they do a ridiculous thing. As soon as the woman begins her travail, the husband, attended by other persons, strips off his clothes, and, taking his naked cutlass, climbs to the ridge-pole of the house, his companions remaining below with their lances; and he does not cease making cuts at the air until the infant is born. They believe that the saidusuangis frightened away by this, and dares not return. At other times they do the same thing, [except that] they are stationed below the house. They also fear greatly two other genii or spirits, of whom they tell a thousand stories. One they calltigbalang, which they say has the body of a giant and the legs of a horse; and the other, which they say resembles a pigmy they callpatianac.35It is certain that the demon thus appears to them, to terrify them with threats if they fail to serve him.
They also use auguries, which they obtain from a bird that they callbatala, in the manner of which Virgilius sings, and which his commentator Servius explains; upon this Gellius, Pompeius, Cicero, Tiraquellus, and other humanists expatiate at length. And it is not surprising that they should be prepossessed by this error; for, if we believe Luis Vives, it passed from Assia to Grecia, and thence to Italia and Roma. Their belief is of that sort in this particular, that, if they set out on any expedition against another people, and on encountering them this bird should appear, singing in what they think is a melancholy tone, they immediately turn back and abandon their purpose, fearing to be entirely destroyed. On the other hand, if the bird sings to them agreeably, they at once regard their success as certain.
When they make peace with their opponents, they use a thousand execrations and imprecations with which they sign their treaties; and in order to divine whether there is any insecurity in the decision they catch a hog, and having stretched it on the ground, with its feet fastened thereto, they thrust into the midst of its body a knife, very broad and sharply pointed, and, quickly drawing this out, they carefully look for the blood on both sides. If on the side which faces either of the two parties there is no blood, or if it is there but not running, they conclude that the people on that side are deceiving them; but if the blood runs on both sides they shake hands, together they feast on the hog, and they swallow powerful draughts [of palm-wine?]—forming the same opinion from the blood as did the ancients from the entrails of the animals which they sacrificed, Cicero’sstatement being verified that there is hardly a nation which does not find auguries in these things.
In the eclipses they display great sadness, believing that some dragon will carry away the sun or the moon, and therefore they call upon it in terms which express that idea. Accordingly, in order to succor those heavenly bodies they raise loud yells, and shooting arrows upward, they make a thousand demonstrations of grief, as did the Romans, according to Tacitus and Livius …. To this the Chinese add still more; for, besides the said shouting, they bring out some copper instruments, a sort of timbrel, having a very loud and disagreeable sound; and striking these all at the same time, they make a frightful and horrible sound. This, they say, is to aid the sun not to be carried away by the dragon, which they think is frightened by this noise, and thus lets the sun go free.
These and other superstitions and idle beliefs are generally held by the infidels of these islands, and among the peoples of whom we are speaking not only are these ideas found complete, but also, since among those people dwell apostates, who have some knowledge of the mysteries of our holy faith and of Christian observances, they introduce among the multitude of such notions others from Christianity—with the mixture which they make of these, bending one knee to Christ and the other to the demon, and believing all these things equally. But it is not surprising that they do this, when even over here after six hundred years there still were left relics of the ancient heathenism, like to these, as appears from the Councils, and from the saints above cited, who rebukein terministhese very things—to which may be added theCouncil of Agde,36and other writings of the saints. [Mozo here relates some incidents to show how the devil holds these poor people in bondage, and terrifies them with threats and horrible sights.]
[In these missions, from the year 1718, multitudes of infidels were baptized and hundreds of apostates reclaimed. Prominent among the laborers therein were Fray Juan Velloxin, Fray Antonio Leon and a brother of his (who died worn out by the fatigues of his work), Fray Manuel Calvo, and Fray Francisco Alvarez.37During that time four villages of converts were formed—Ururin, Lupao, Umingan, and Tayog, in which the natives lived in very Christian fashion, their numbers increasing with new conversions. Mozo relates several instances of the opposition made by the devil to this work.]